CONCERNING GOD,
HIS BEING, ATTRIBUTES
I. CONCERNING GOD.
A. HIS BEING.
1. Attributes
a. Self Existence. Life in Himself; underived; inexhaustible.
Genesis 1:1, “In the beginning God.” Exodus 3:14, “I AM.” Psalms
36:9; Isaiah 41:4; John 5:26; Acts 17:24,25; Romans 11:35,36
b. Spirituality, God is a Spirit. Genesis 1:2; Deuteronomy 4:15–19;
Psalms 139:7; Isaiah 60:1; Ezekiel 37:14; 39:29; Joel 2:28,29; John
4:24; Acts 17:28; Hebrews 12:9; Romans 8:9,15,16; 1 Corinthians
2:11; 2 Corinthians 3:17
c. Unity. The only God. Exodus 20:3; Deuteronomy 4:35,39; 6:4; 1
Samuel 2:2; 2 Samuel 7:22; 1 Kings 8:60; 2 Kings 19:15; Nehemiah 9:6;
Psalms 86:10; Isaiah 44:6–8; 45:22; Jeremiah 10:10; Joel 2:27;
Zechariah 14:9; Mark 12:29; John 17:3; Romans 1:21–23; 1
Corinthians 8:4–6; Galatians 3:20; Ephesians 4:6; 1 Timothy 2:5
d. Eternity. Unlimited by time. Genesis 21:33; Exodus 15:18;
Deuteronomy 32:40; 1 Chronicles 16:36; Nehemiah 9:5; Psalms 90:1–
4; Isaiah 44:6; 48:12; 57:15; Jeremiah 10:10; Lamentations 5:19; Daniel
4:3,34; Micah 4:7; Habakkuk 1:12; Romans 1:20; 16:26; 1 Timothy
1:17; Hebrews 1:10–12; 2 Peter 3:8; Revelation 1:8–10
e. Immutability. Unchangeable in nature, or purpose. Exodus 3:15;
Numbers 23:19; 1 Samuel 15:29; Psalms 33:11; Proverbs 19:21;
Ecclesiastes 3:14; Isaiah 14:24; Ezekiel 24:14; Malachi 3:6; Romans
11:29; Hebrews 6:17,18; James 1:17
f. Omnipresence. Unlimited by space. Genesis 28:15,16;
Deuteronomy 4:39; Joshua 2:11; 1 Kings 8:27; Psalms 139:7–10;
Proverbs 15:3,11; Isaiah 66:1; Jeremiah 23:23,24; Amos 9:2–4,6; Acts
7:48,49; 17:27,28 (Immanence); Ephesians 1:23
g. Omniscience. Cognizant of all things. Genesis 18:18,19; 25:23;
Exodus 3:19; Deuteronomy 31:21; 1 Samuel 2:3; 1 Kings 8:39; 2 Kings
8:10,13; 1 Chronicles 28:9; Psalms 94:9,11; 139:1–16; 147:4,5;
Proverbs 15:3,11; Isaiah 29:15,16; 40:28; Jeremiah 1:4,5; 16:17;
Ezekiel 11:5; Daniel 2:22,28; Hosea 7:2; Amos 4:13; Nahum 1:7;
Zechariah 4:10; Matthew 6:4,6,8,18; Luke 16:15; Acts 15:8,18;
Romans 8:27,29; 1 Corinthians 3:20; 2 Timothy 2:19; Hebrews 4:13; 1
Peter 1:2; 1 John 3:20
h. Wisdom. God realizes the best designs by the best possible
means. Psalms 104:24; Proverbs 3:19; Isaiah 28:29; Jeremiah 10:12;
Daniel 2:20,21; Romans 11:33; 1 Corinthians 1:24,25,30; 2:6,7;
Ephesians 3:10; Colossians 2:2,3
i. Omnipotence. In the truest sense nothing is impossible
Genesis 1:1; 17:1; 18:14; Exodus 15:7; Deuteronomy 3:24; 32:39; 1
Samuel 14:6; 1 Chronicles 16:25; 2 Chronicles 20:6; Job 40:2,9; 42:2
(read together); Psalms 33:9; 135:6; Isaiah 40:12–15; Jeremiah 32:17;
Ezekiel 10:5; Daniel 3:17; 4:35; Amos 4:13; 5:8; Zechariah 12:1;
Matthew 19:26; Mark 10:27; Luke 1:37; 18:27; Romans 1:20;
Ephesians 1:19; 3:20; Colossians 1:16,17; Revelation 15:3; 19:6
j. Holiness. Absolute moral purity. Can neither sin nor tolerate
sin. Exodus 15:11; Leviticus 11:44,45; 20:26; Deuteronomy 32:4;
Joshua 24:19; 1 Samuel 2:2; 2 Samuel 22:31; Ezra 9:15; Psalms 5:4;
111:9; 145:17; Isaiah 6:3; 43:14,15; Jeremiah 23:29; Ezekiel 39:7;
Daniel 9:7,14; Habakkuk 1:13; Zechariah 8:8; Malachi 2:17; Matthew
5:48; Luke 1:49; John 17:11; James 1:13; 1 Peter 1:15,16; 1 John 1:5;
3:3; Revelation 4:8; 15:3,4
k. Justice. Demands righteousness of His creatures and deals
righteously toward them. Genesis 18:23–32; Exodus 20:5,6;
Deuteronomy 7:9,10; 10:17,18; 24:16; 2 Chronicles 19:7; Nehemiah
9:23; Psalms 9:8,16; 89:14; Proverbs 24:12; Isaiah 9:7; 45:21; Jeremiah
17:10; 32:19; Lamentations 1:18; Ezekiel 18:1–32; 33:18–20; Daniel
9:7,14; Nahum 1:3; Zephaniah 3:5; Luke 12:47,48; Acts 10:34,35;
17:31; Romans 11:2,5–11; 3:26; Galatians 2:6; 6:7,8; Ephesians 6:8,9;
Colossians 3:25; Hebrews 6:10; 1 Peter 1:17; 2 Peter 2:9; 1 John 1:9;
Jude 1:14,15; Revelation 16:17
l. Goodness. “Includes benevolence, love, mercy, grace.” —
Hodge. Genesis 19:16; Exodus 34:6,7; Numbers 14:18; Deuteronomy
4:31; 7:7,8; Judges 2:18; 1 Kings 8:23; 2 Kings 13:23; 1 Chronicles
16:34; 2 Chronicles 30:9; Nehemiah 9:17,31; Psalms 23:1–6; 25:8–10;
86:5,15; Proverbs 22:23; Isaiah 63:9; Jeremiah 3:12; 31:3;
Lamentations 3:22,23; Ezekiel 33:11; Daniel 9:9; Hosea 11:1–4,8,9;
Joel 2:13; Jonah 4:2,10,11; Micah 7:18–20; Nahum 1:7; Zephaniah
3:17; Zechariah 9:17; Malachi 1:2; Matthew 5:45; 19:17; Luke 1:50;
6:36; John 3:16; Acts 14:17; Romans 2:4; 5:8; 8:38,39; 2 Corinthians
1:3; 13:11; Ephesians 2:4,7; 2 Thessalonians 2:16; Titus 2:11; 3:4,5;
James 5:11; 1 Peter 1:3; 2 Peter 3:9; 1 John 3:1; 4:7–10,16
m. Faithfulness. Absolutely trustworthy. His words will not fail.
Exodus 34:6; Numbers 23:19; Deuteronomy 4:31; 31:7,9; Joshua
21:43–45; 23:14; 1 Samuel 15:29; 2 Samuel 7:28; 1 Kings 8:24,56;
Psalms 105:8; 119:89,90; Isaiah 25:1; 49:7; Jeremiah 4:28;
Lamentations 3:23; Ezekiel 12:25; 16:60,62; Daniel 9:4; Micah 7:20;
Luke 18:7,8; John 3:33; Romans 3:4; 15:8; 1 Corinthians 1:9; 10:13; 2
Corinthians 1:20; 1 Thessalonians 5:24; 2 Thessalonians 3:3; 2
Timothy 2:13; Titus 1:2; Hebrews 6:18; 10:23; 1 Peter 4:19; 2 Peter
3:9,13, (read with) 3,4,8; 2 Peter 3,4,8; 1 John 1:9; Revelation 15:3;
2. The Trinity.
By the Trinity is meant the unity of three persons in one Godhead; Father,
Son, and Holy Spirit.
Representing God as one, the Scriptures also ascribe divinity to Father,
Son and Holy Spirit.
COURSE OF THE ARGUMENT
a. God is one. Unity is ascribed to God.
b. The Father is divine: a distinct person.
c. The Son is divine: a distinct person.
d. The Holy Spirit is divine: a distinct person.
e. The Father, Son, and Holy Spirit are classed together, separately
from all other beings.
a. God is one. (See passages cited under Attributes, Unity.)
b. The Father is divine and a distinct person. The Word “Father” is
used in the Scriptures in a two–fold sense in relation to the Godhead:
sometimes as equivalent to God, sometimes to the first person of the
Trinity.
1. Passages where “Father” is used as equivalent to God, not
implying personal distinctions. Deuteronomy 32:6; 2 Samuel 7:14; 1
Chronicles 29:10; Psalms 89:26; Isaiah 63:16; Jeremiah 3:19; Malachi
2:10; Matthew 6:9; Mark 11:25; Luke 12:30; John 4:21,23,24; 2
Corinthians 6:18; Philippians 4:20; James 1:17; 1 John 2:15,16
2. Passages applied to God in contrast with Christ, denoting a
special relation to Christ as Son, in His office of Redeemer.
Psalms 2:1–11; Matthew 11:27; 25:34; Mark 8:38; 14:36; John 5:18–
23,26,27; John 10:15,30; 17:1; Acts 2:33; Romans 15:6; 1 Corinthians
8:6; 15:24; 2 Corinthians 11:31; Galatians 1:1–4; Ephesians 1:2,3;
4:5,6; Philippians 1:2; 1 Thessalonians 3:11,13; 2 Thessalonians 2:16;
1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 1:3; 1 Peter 1:2,3;
2 Peter 1:17; 1 John 1:3; 1 John 4:14; Jude 1:1; Revelation 3:21
c. The Son divine, a distinct person from the Father.
1. Christ pre–existent. Existed as a distinct person before He
came into the world. Micah 5:2; John 8:56–58; 17:5; 1 Corinthians
15:47; Philippians 2:6,7; Colossians 1:17; 1 John 1:1; Revelation
22:13,16 (read 13 & 16 together)
2. Not merely pre–existent, but pre–eminent, above all things
except the Father, co–eternal with the Father. Matthew 11:27;
28:18; Luke 20:41–44; John 3:13,31; Acts 10:36; Romans 14:9;
Ephesians 1:20–22; Philippians 2:9,10; Colossians 1:15,17,18;
Hebrews 1:4–6; 1 Peter 3:22; Revelation 1:5; 3:14
3. Creator of the universe. John 1:3; Colossians 1:16; Hebrews
1:2,10
4. Divine attributes ascribed to Him
a. Omnipotence. Isaiah 9:6; Matthew 28:18; John 10:17,18;
11:25; 1 Corinthians 1:24; Philippians 3:21; Colossians 2:10; 2
Timothy 1:10; Hebrews 1:3; Revelation 1:8
b. Omnipresence. Matthew 18:20; 28:20; Ephesians 1:23
c. Eternity. Micah 5:2; John 1:1; Revelation 1:8
d. Omniscience. Matthew 11:27; Luke 10:22; John 2:24,25;
21:17; Acts 1:24; Colossians 2:3; Revelation 2:23
5. The divine name is applied to Him as to no other being except
the Father, implying supreme divinity. Psalms 102:24,25; Hebrews
1:8–10; Isaiah 7:14; 9:6; Malachi 3:1; Matthew 1:23; John 1:1; 20:28;
Acts 20:28; Romans 9:5; Ephesians 5:5; Philippians 2:6; Colossians
2:9; Titus 1:3; 2:13; Hebrews 1:8–10; Psalms 102:24,25; 2 Peter 1:1; 1
John 5:20; Revelation 17:14; 19:16
6. Exhibited in the Scriptures as the object of religious worship.
Matthew 2:11; 14:33; 15:25; Luke 24:52; John 5:23; Acts 7:59,60; 1
Corinthians 1:2; 2 Corinthians 12:8,9; Galatians 1:5; Philippians 2:10;
1 Thessalonians 3:11,12; 2 Timothy 4:18; Hebrews 1:6; Psalms 97:7; 2
Peter 3:18; Revelation 5:13
d. The Holy Spirit is divine and a distinct person from the Father
and the Son.
1. The Holy Spirit is divine. Called the Spirit of the Father, the
Spirit of the Son, the Holy Spirit, the Spirit of truth, the Spirit
of life. Genesis 1:2; 6:3; Nehemiah 9:30; Isaiah 63:10; Ezekiel
36:27,28; Acts 2:16,17; Joel 2:28; Matthew 10:20; Luke 12:12; John
14:16,17; 15:26; Acts 5:3,4; 28:25; Romans 8:14; 1 Corinthians 3:16;
Galatians 4:6; Ephesians 1:13; 1 Thessalonians 4:8; Hebrews 2:4; 1
Peter 1:2
2. Is distinct from Father and Son, and is personal. The personal
pronoun “He” applied to Him; personal acts ascribed to Him.
Matthew 3:16,17; 28:19; Mark 1:10,11; Luke 3:21,22; John 14:26;
15:26; 16:13; Acts 13:2,4; 15:28; Romans 8:26; 1 Corinthians 12:11
3. Converting, regenerating power ascribed to Him. Nehemiah
9:20; Isaiah 44:3; Ezekiel 36:26,27; 37:14; Joel 2:28; Matthew 3:11;
John 3:5,6; 14:26; Acts 9:31; Romans 8:9,11,14; 1 Corinthians 6:11; 2
Corinthians 1:22; 5:5; Galatians 4:6; 5:22; Ephesians 1:13; 3:16; 1
Thessalonians 1:6; 2 Thessalonians 2:13; Titus 3:5; 1 Peter 1:2; 1 John
3:24; Revelation 22:17
e. The Father, Son, and Spirit are classed together, separately
from all other beings, as divine. Matthew 28:19; Romans 8:9,14–17;
2 Corinthians 13:14; 1 Peter 1:2; Jude 1:20,21
Result of the Biblical evidence in respect to the divinity of the Father, the
Son, and the Holy Spirit.
1. That the Father, Son, and Holy Spirit are personally
distinguished from each other. There is recognized throughout a
personal relation of the Father and Son to each other. So of the Holy
Spirit to both.
2. They each have divine names and attributes.
3. Yet there is only one God.
B. HIS WORKS.
1. Creation.
a. The Scriptures represent God as the Creator of the universe.
Genesis 1:1; 2 Kings 19:15; 1 Chronicles 29:11; Nehemiah 9:6; Job
38:4; Psalms 33:6; 96:5; 102:25; 146:5,6; Proverbs 3:19; Isaiah 42:5;
51:13; Jeremiah 10:12; 32:17; Amos 5:8; 9:6; Zechariah 12:1; John 1:1–
3; Acts 4:24; 17:25; Romans 11:36; Ephesians 3:9; Colossians 1:16,17;
Hebrews 3:4; 11:3; 2 Peter 3:5; Revelation 4:11
b. Creation voluntary on God's part. The universe the product of
His will. The First Cause is Mind. Genesis 1:3,4,31; Psalms 33:6,9;
Ephesians 1:11; Hebrews 11:3; Revelation 4:11
2. Providence.
“This term, in its widest application, signifies the Divine Presence in the
world as sustaining, controlling, and guiding to their destination all things
that are made. The will of God determines the end for which His creatures
exist; His wisdom and His goodness appoint the means by which that end
is attained: in the conservation of the frame of nature, in the care of all
creatures that have wants, in the government especially of intelligent and
probationary beings; and His power ensures the accomplishment of every
design.” — Pope
a. The universe as such is the object of conservation. What God
has brought into being is continued in existence by His
omnipresent agency. Nehemiah 9:6; Psalms 36:6; 66:9; Isaiah 63:9;
Acts 17:28; Colossians 1:17; Hebrews 1:3
b. That part of creation which is the subject of wants is the object
of ceaseless providential care. Genesis 48:15; 2 Samuel 22:2,3;
Psalms 23:5; 147:9; Proverbs 16:9; Matthew 5:45; 6:26,30; Luke
12:6,7; Acts 14:17; 1 Peter 5:7
c. That part of creation which consists of intelligent or
probationary creatures is the object of providential government.
Psalms 37:23; 66:12; Proverbs 16:7,9; Isaiah 33:22; Daniel 4:17;
Matthew 6:33; 7:24–27; Mark 10:29,30; Luke 6:47–49; Acts 5:38,39;
Romans 8:28; James 4:12
3. Angels.
a. Existence and nature. Spiritual beings, created before man,
high in intelligence and mighty in power.
1. Genesis 18:19; 32:1,2
2. Genesis 3:24; Job 38:7; Revelation 12:9
3. Psalms 103:20; Matthew 13:41; 24:36; 25:31; 1 Corinthians 13:1; 2
Thessalonians 1:7
b. Orders. There appear to be various orders of angels. Daniel
10:13; 12:1; Luke 1:19; Ephesians 1:21; 1 Thessalonians 4:16; Jude
1:7; Revelation 12:7
c. Number. Exceedingly great. Deuteronomy 33:2; Psalms 68:17;
Daniel 7:10; Matthew 26:53; Luke 2:13; Hebrews 12:22; Revelation
5:11
d. Employment.
1. Adore the presence of God, serve Him, and are happy in His
service. Matthew 18:10; 1 Peter 1:12; Revelation 5:11
2. Employed in works of providence and in greater work of
redemption.
a. Genesis 28:12; Psalms 34:7; 91:11,12; Matthew 18:10; Acts
5:19; 12:7; 27:23; Hebrews 1:13,14
b. Acts 7:53; Galatians 3:19; Hebrews 2:2
c. 2 Kings 19:35; 1 Chronicles 21:16; Acts 12:23
d. Luke 2:10,11; Mark 1:13; Luke 22:43; Matthew 28:2–4; John
20:12; Acts 1:10,11
e. Matthew 13:49,50; 24:31; 25:31; 1 Thessalonians 4:16,17; 2
Thessalonians 1:7
e. Character. As to moral character, divided into two great
classes.
1. The good. Psalms 103:20; Luke 9:26; 1 Timothy 5:21
2. The bad. Matthew 12:24–27; Ephesians 2:2; 6:12; 1 Timothy 4:1
f. Satan, the chief of the fallen angels.
1. Names applied to him. Satan. 1 Chronicles 21:1. The devil.
Matthew 4:1,5,8. The tempter. Matthew 4:3. Prince of the devils.
Mark 3:22. Murderer and liar. John 8:44. Prince of this world. John
12:31; 14:30. God of this world. 2 Corinthians 4:4. Prince of the power
of the air. Ephesians 2:2. Adversary. 1 Peter 5:8. Apollyon. Revelation
9:11. The old serpent, the deceiver. Revelation 12:9. The accuser.
Revelation 12:10. The dragon. Revelation 20:2.
2. Personality. Matthew 4:1–11; John 8:44; 2 Corinthians 11:3,14
3. Other evil angels subordinated to him. Matthew 12:24–28; Luke
10:18; Ephesians 2:2; 6:12; Revelation 9:11; 20:2
4. Power and work of Satan and his angels
a. Matthew 4:1–11; 1 Corinthians 5:5; 2 Corinthians 4:4; 11:14;
Ephesians 6:11,12; 2 Thessalonians 2:9,10; 1 Timothy 3:7;
Hebrews 2:14; Revelation 12:9
b. Prominent examples of temptation. Adam and Eve. David.
Christ. Judas. Ananias and Sapphira.
c. Demoniacs were persons possessed of demons, agents of Satan.
g. Cherubim and Seraphim
1. Some hold that the cherubim are real, personal creatures;
others that they are ideal beings. The term “living creature” is
applied to the same beings. May be regarded as symbolical of the
highest properties of creature life and typical of redeemed manhood.
Genesis 3:24; Exodus 25:22; 1 Samuel 4:4; Ezekiel 1:5–25; 10:1–22;
Revelation 4:6–9; 5:6–14; 6:1–7
2. Seraphim. Mentioned only in Isaiah 6. Probably the same as
cherubim.
II. CONCERNING MAN.
1. Man was Created. Genesis 1:27; Exodus 20:11; Proverbs 20:12; Isaiah
45:12; Jeremiah 27:5; Zechariah 12:1; 1 Corinthians 11:9,10
2. The Race has a Common Origin. Genesis 1:27; 5:1–3; 7:21–24;
9:18,19; Isaiah 63:16; 64:8; Malachi 2:10; Matthew 6:9; Luke 11:2; Acts
17:26–29; 1 Corinthians 8:6; Ephesians 4:6
3. Man a Compound Being, Consisting of Body and Spirit. Genesis 2:7;
Ecclesiastes 12:7; Matthew 10:28; 22:32; Luke 8:55; 1 Corinthians 15:45;
2 Corinthians 5:6,8; 1 Thessalonians 5:23
4. Man is the Offspring of God. See the texts under “Common
Origin,” also, Luke 3:38; John 20:17
5. Man was Created in God's Image.
a. This includes knowledge, feeling, and will. Genesis 1:26,27; 5:1;
1 Corinthians 11:7; James 3:9
b. He was in a state of righteousness and holiness. Ecclesiastes
7:29; 2 Corinthians 3:13; Ephesians 4:24; Colossians 3:10 and the
whole teaching of Scripture in regard to the state of the regenerated.
6. Man Under Moral Law. Genesis 2:16,17; Exodus 20:1–26;
Deuteronomy 6:6–9; 27:26; 32:46; Joshua 1:8; Psalms 1:1–3; 78:5;
119:72,92; Matthew 5:17,19; 7:21,24–27; John 14:21; Romans 2:13– 15;
8:4; James 1:22,25; 1 John 2:3,4; Revelation 22:14
III. CONCERNING SIN.
1. Its Nature.
a. Its origin, as regards the human race. The first man and woman,
by their own choice, violated the law of God; they sinned against God.
Genesis 3
b. Words, which describe sin in some of its forms. Hebrew:
“Chata,” to go out of the way, to miss the mark. “Pasha,” to
transgress. “Avah,” to twist, to act perversely. Greek: “Hamaritia,” a
missing of the mark. “Paraptoma,” a falling away from law, truth, right.
“Parabasis,” a going over or beyond truth and right, transgression.
“Anomia,” lawlessness. “Asebeia,” irreverence.
c. Definition. “Sin is any want of conformity unto, or transgression
of, the law of God.”
2. Its Extent and Penalty.
a. By sinning, our first parents incurred the penalty of eternal
death, including loss of communion with God, supremacy of
worldly affections, and consequent misery, wretchedness, and
pain. Genesis 2:17; Ezekiel 18:4; Matthew 25:46; Romans 5:12; 6:23;
1 Corinthians 15:58; Galatians 6:8; James 1:15
b. Sin natural to every human being, depravity being hereditary.
Psalms 51:5; 58:3; Jeremiah 17:9; John 3:6; Romans 5:12–19; 7:14–24;
8:7; 1 Corinthians 15:22; Galatians 5:17,19–21; Ephesians 2:1,3
c. All men sinners; therefore subject to same penalty incurred by
the first sin. Genesis 6:5,11,12; 1 Kings 8:46; 2 Chronicles 6:36;
Psalms 53:1–3; Proverbs 20:6,9; Ecclesiastes 7:20; John 3:19; Romans
3:9–18,23; 11:32; Galatians 3:22; 1 John 1:8,10
d. Therefore all need redemption. John 3:5,6; Romans 5:18;
7:24,25; 2 Corinthians 5:14,15,19; Galatians 3:21,22; Titus 2:14;
Hebrews 2:9; 1 John 2:2
IV. CONCERNING REDEMPTION.
1. Introductory and General Statements.
The sin and ruin of man gave occasion for the gracious interposition of
God. In the curse upon the serpent was intimated the purpose of
redemption. Genesis 3:15
a. There is, however, no Self–redemption.
The fall of man wrought a change in both his nature and his condition. To
be redeemed he must be placed where he was before, both as to character
and as to state. His purity must be restored; his condemnation must be
removed. Man cannot redeem himself, because —
1. The legal difficulty is insuperable. The divine law requires a
perfect obedience. Matthew 22:37; Galatians 3:10 “There can be no
surplus obedience”, no reparation for sin that is past.
2. The moral difficulty is insuperable. Job 14:14; John 3:6 There is
no tendency in that which is sinful to that which is holy. No sinner can
regain by self–effort alone the purity which he has lost; but this is
indispensable to redemption. Hebrews 12:14
b. No Redemption by other Creatures.
It is equally certain that, while sinful man cannot redeem himself, no other
creature can redeem him. The fact of creatureship necessitates dependence
and obligation. The highest angel and all the angels are under law to God.
That law is perfect, it exacts their whole power of love and service. By no
possibility can they love and serve God except for themselves alone. To
find a being qualified and able to redeem, we must find one over whom the
law has no jurisdiction. In the presence of that being we are in the
presence of God.
c. Will God redeem?
1. Nature furnishes presumptive evidence that God will redeem.
Nature show the goodness of God. His gifts are not determined by the
moral character of man. Psalms 103:10; 145:15,16; 147:8,9; Matthew
5:45; 6:26
2. In the world man is subject to many evils as to his body, but all
around him are remedies in nature.
3. The universal presence of sacrifice is another presumption. It
is probable that sacrifice did not originate with man, but in the
appointment of God. Genesis 3:21
4. If nature is uncertain, revelation is clear and conclusive. From
the fall of Adam to the birth of Christ the divine purpose was
constantly being more fully and clearly revealed. Genesis 3:15; 4:4;
5:24–29; 6:8; 14:18; John 8:56; Isaiah 53:1–12; Daniel 9:24–27; Joel
2:28–32; Zechariah 13:1–7
5. The presence and work of the Holy Spirit also attested. Genesis
6:3; Exodus 31:2,3; Judges 6:34; 11:29; Nehemiah 9:20; Isaiah 44:3,4;
59:21; 63:11; Haggai 2:5
d. The Redeemer, or Messiah, has Already Come.
It is plain from the prophecies and from their historical fulfillment that the
Messiah must have long since come. Genesis 49:10; Daniel 9:25; Haggai
2:6–9; Malachi 3:1
e. Jesus Christ the Messiah, as shown by Fulfilled Prophecies.
1. Was to be from eternity the fellow of God. Isaiah 9:6; Micah 5:2;
Zechariah 13:7; Matthew 3:17; John 1:1–3; 1 John 5:20;
2. To be born not by ordinary generation, but of a virgin. Isaiah
7:14; Matthew 1:18–25; Luke 1:26–33
3. In Bethlehem of Judea. Micah 5:2; Luke 2:4,11; Matthew 2:4–6;
John 7:42
4. To come while the scepter still lingered with Judah, near by
the close of the weeks predicted by Daniel, and while the second
temple was yet standing. Genesis 49:10; Matthew 2:1; Daniel 9:25;
Luke 2:1; Haggai 2:6–9; Matthew 24:1,2
5. To be of the race of Abraham, of the tribe of Judah, of the
family of David. Genesis 22:18; 49:10; 2 Samuel 7:16; Isaiah 11:1–9
6. To come in humble circumstances. Isaiah 53:2; Luke 2:7–24;
Isaiah 49:7; Matthew 8:20; Mark 6:3
7. To make Himself known by works of mercy and of
supernatural power. Isaiah 35:3–6; John 5:36,37; Isaiah 42:7; 61:1–3;
John 10:24,25
8. To be despised and rejected of men. Isaiah 53:3–7; John 1:10,11;
Luke 23:18–21
9. To be cut off by a violent death and His body to be pierced.
Isaiah 53:8; Daniel 9:26; Luke 23:23,33; Psalms 22:16; John 20:25;
Zechariah 12:10; John 19:34
10. Other prophecies concerning His death. Psalms 22:7,8;
Matthew 27:39–43; Psalms 69:21; Matthew 27:34; Psalms 22:18;
John 19:23,24; Exodus 12:46; John 19:33,36; Isaiah 53:12; Mark
15:27; Isaiah 53:9; Matthew 27:57–60
11. To rise from the dead, to ascend on high, leading captivity
captive. Psalms 16:9–11; Matthew 28:5–7; Psalms 68:18; Acts 1:9–11
f. The Incarnation.
The word incarnation comes from Latin words (in and caro, carnis, flesh)
meaning “in the flesh.” To become incarnate is to become a man.
Remaining God, Christ became man and as such lived among men. The
divine was not changed into the human, or co–mingled with the human so that it became what it was not before, but “the divine took the human into
union with itself and so entered a form or mode of being which was new as
well as mysterious”. As by faith we understand that the world was framed
by the word of God, so by faith we understand that He who framed the
world became incarnate. Hebrews 1:1–14; 11:3
While incarnation could not affect the nature and properties of Deity, it
did affect their manifestation. The glory which the Son had with the Father
was not visible when He was among men. John 17:5; Philippians 2:7; John
1:14; Luke 1:32
To the sight of men the human was the more constant and conspicuous. At
times, however, there was the clear shining forth of Deity. Matthew
7:28,29; John 3:2; 7:46; Matthew 17:1,2
g. Old Testament Intimations of the Incarnation.
1. In the first promise. In the renewal of the promise to Abraham,
Isaac, Jacob, and David He was to be their seed. Genesis 3:15; 22:18;
28:14; 2 Samuel 7:12–29
2. The theophanies of the old covenant were manifestations of
God in the person of His Son.
– To Abraham. Genesis 18:1–33 – To Jacob. Genesis 32:22–32 – To
Joshua. Joshua 5:13; 6:5 – To Manoah and his wife. Judges 13:1–25
3. Isaiah said: “A Virgin shall conceive, and bear a son” Isaiah 7:14.
This would make Him human, at the same time His name was
Immanuel, “God with us”. (See also, Isaiah 9:6; Zechariah 13:7;
Matthew 26:31.)
h. Necessity of the Incarnation.
Its necessity in the fact of sin. God under no obligation to redeem lost
men, but, on the supposition of redemption, the Redeemer must become
incarnate.
1. God alone could redeem. The law broken must be vindicated, the
nature defiled must be renewed. Men and angels are utterly
incompetent in such an exigency. The case necessitates a divine
Redeemer.
2. God Himself in redeeming men must do it righteously. His
perfect law cannot be set aside. The Redeemer must come under the
law, under its jurisdiction and its power. But to do this He must come
out of the sphere of absolute God–head into that of real manhood.
Hebrews 2:14–16. It was impossible that He should cease to be God; it
was not impossible that He should assume into union with Himself the
nature of man.
i. The Mediator.
The Greek word for mediator is emites, meaning “one who goes between”,
or “in the middle”. It embraces the additional ideas of “variance” and
“reconciliation”.
1. The word “mediator” does not in itself indicate by what means
mediation is to be made.
a. In the case of a “misapprehension” the mediator would only
need to explain, or be an interpreter.
b. In a case of “deliberate wrong” the mediator would seek the
clemency and favor of the offended party, and thus “become an
intercessor”.
c. If, further, the case were such that there were grave “liabilities in
law and right” resting upon the offending party, it would be
requisite for the mediator to obtain for him, or himself become “a
sponsor”, or to use the Scriptural word, a “surety” or “bondsman”.
d. If the obligations resting upon the offending party were “such as
he could not in his own person, or by his own resources satisfy”, it
would behoove the mediator to take them upon himself, and
actually meeting them became his “redemptor”, or “redeemer”.
2. The application of this idea to Christ. The word “mediator” as
applied to Jesus Christ has this definite meaning — ”He comes
between men and God — separated and at variance by reason of sin —
to effect their reconciliation, in harmony with eternal truth, right, and
holiness”. Hebrews 2:9–18; 4:14–16; 5:9.
j. Atonement.
1. The usage of the English word.
a. Its verbal meaning. This is seen by pronouncing it at–one–ment.
In this verbal sense the word expresses a “result”, not that by
which the result is gained.
b. In theology the word is commonly used to denote “that part of
the priestly work of Christ by which He made satisfaction to the
law and justice of God for the sins of men, and in view of which
men are saved”. In this use it expresses not reconciliation itself, but
that which reconciles.
2. Scriptural words in this connection.
a. In the Old Testament the fundamental Hebrew word for
atonement means “to cover”. Psalms 32:1. According to it, sin is
expiated or atoned for by “covering” it.
b. In the New Testament.
(1) Katallage (Romans 5:11), means a change or an exchange; i.e., a
change from enmity to love, and so reconciliation.
(2) Apolutrosis (Romans 3:24), deliverance by a ransom or by
payment of price. Matthew 20:28; 1 Peter 1:18,19.
(3) Hilasmos, propitiation. Both Jews and Gentiles perfectly
understood the meaning of hilasmos. When under a sense of sin
they would make a propitiation — they approached the altar and
laid upon it the sacrificial victim. 1 John 2:2.
c. If now we combine and formulate these ideas, we see that the
atonement of Christ is “that satisfaction to the law and justice of
God for the sins of men, which, as the one great High Priest, He
made by His own obedience unto death, and on the ground of
which He carries on His acts of intercession and benediction in
heaven”.
k. Redemption (In contrast with atonement.)
“Atonement” is the ground and means of redemption, while “redemption”
is the result of atonement. Redemption consists of two parts, the one legal, the other moral. The work of Christ meets the demands of the law and man
is justified. The work of the Spirit renews the depraved nature and reforms
the sinner in the divine image, and man is sanctified.
B. THE PERSON OF THE REDEEMER.
1. He is truly God.
(See texts on The Trinity )
2. He is truly Man.
His human nature the same as that of other men, because He is of the stock
of Abraham.
a. General references. Matthew 12:8,13–37; 16:13; 25:31; John
3:14; 8:28; 13:31; Galatians 4:4; 1 Timothy 2:5; Hebrews 2:14
b. References to His human body. Matthew 2:1; Mark 4:38; Luke
2:52; John 4:6–8; 19:32–34
c. References to the intellectual and spiritual faculties which He
had in common with men. Matthew 4:1–11; 26:38; Mark 10:14;
11:13; Luke 2:52; 4:16–22; John 2:24; 11:3–5,33
3. He is truly God and Man
These two natures, the divine and the human, combined in Christ as the
God–man.
a. In many passages both natures are referred to. John 1:14;
Romans 1:3,4; 8:3; 9:5; Galatians 4:4; Philippians 2:11; 1 John 4:3
b. Passages which speak of the human attributes and actions of
Christ while the divine title is used. Matthew 1:23; Luke 1:31,32;
Acts 20:28; Romans 8:32; 1 Corinthians 2:8; Colossians 1:13–17
c. Passages which speak of the divine attributes and actions of
Christ while He is designated by the human title. John 3:13; 6:62;
Romans 9:5; Revelation 5:12,13
C. THE WORK OF THE REDEEMER
AS PROPHET, PRIEST, AND KING.
1. As prophet.
A prophet of God is one who has authority and who has the necessary
qualifications to convey God's messages to men. He may also be an
interpreter.
a. Christ executed the office of prophet, by His word and by His
works. Matthew 5:24
b. Also through other agents: through His Spirit, by inspiration,
by spiritual illumination, through the officers of the church
inspired as apostles, prophets, and teachers. Ephesians 4:11,12; 1
John 2:20; 5:20. He continues to execute the office of prophet through
eternity. Revelation 7:17; 21:23
2. As priest.
A priest is one who is qualified and authorized to “draw near to the Lord
for men.” Exodus 19:22; Hebrews 5:1.
a. Must be taken from among men to represent them. Exodus
28:9,12,21,29; Hebrews 5:12
b. Must be chosen by God. Exodus 28:1; Numbers 16:5; Hebrews 5:4
c. Must be holy — morally pure and consecrated to God. Exodus
39:30,31; Leviticus 21:6,8; Psalms 106:16
d. Must have a right to draw near to Jehovah and to offer
sacrifices and make intercession. Exodus 19:22; Leviticus
16:3,7,12,15; Numbers 16:5
e. The Old Testament declares Christ to be a priest. Psalms 110:4;
Hebrews 5:6; 6:20; Zechariah 6:13
f. Priestly functions ascribed to Him. Isaiah 53:10; Daniel 9:24,25.
The temple and its services and all Old Testament sacrifices typical of
Christ and His work. He superseded these. Colossians 2:17; Hebrews
9:10–12; 10:11,12
g. New Testament proof. Was taken from among men to stand for
them for God. Hebrews 2:16; 4:15. Was chosen by God. Hebrews
5:5,6. Was perfectly holy. Luke 1:35; Hebrews 7:26. Has the right of
the nearest access and the greatest influence with the Father. John
11:42; 16:28; Hebrews 1:3; 9:11–24
1. He “mediated” in the general sense of the term. John 14:6; 1
Timothy 2:5; Hebrews 8:6
2. He offered propitiation. Ephesians 5:25; Hebrews 9:26; 10:12; 1
John 2:2
3. He makes intercession. Romans 8:4; Hebrews 7:25; 1 John 2:1
h. Christ as priest made atonement for us, was made a substitute
for us. A substitute is one appointed or accepted to act or to suffer in
the stead of another, and His actions or sufferings are “vicarious”.
1. The Greek preposition “huper”, with the genitive, sometimes
signifies “instead of”, and the construction is used to set forth
the relation of Christ's work to us. 2 Corinthians 5:14,15,20;
Galatians 3:13; Philemon 1:13; 1 Peter 3:18
2. The preposition “anti” definitely and always expressed
substitution. Matthew 2:22; 5:38; 20:28; Mark 10:45; 1 Timothy 2:6
3. The same is true as to what the Scriptures teach as to our sins
being laid upon Christ. Leviticus 7:18; Numbers 18:27; Psalms
106:31; Isaiah 53:12; Luke 22:36; Romans 2:26; 4:3–9; 2 Corinthians
5:19–21; Galatians 3:13
4. The effects of Christ's action as priest are shown.
a. As toward God, they are declared to be propitiatory. Romans
3:25,26; Hebrews 2:17; 1 John 2:2; 4:10
b. As respects the sinner, they are declared to be redemption,
deliverance by ransom. Isaiah 51:11; 62:12; 1 Corinthians 7:23;
Galatians 3:13,14; 1 Timothy 2:6; 1 Peter 1:18,19; Revelation 5:9
2. As King.
The kingdom of Christ a very prominent subject in Scripture. Daniel 2:44;
Matthew 13; 22:1–14; Luke 13:22–30; 17:20,21; Romans 14:17;
Ephesians 1:10,20–22; 1 Peter 3:22
a. Christ's authority embraces the universe. Matthew 28:18;
Ephesians 1:17–23; Philippians 2:9–11. It is distinguished as —
1. “His kingdom of power”, embracing the entire universe in His
providential and judicial administration. John 5:22–27; 9:39; 1
Corinthians 15:25; Hebrews 10:12,13
2. “His kingdom of grace”, spiritual alike as to its subjects, laws,
modes of administration and instrumentalities.
3. “His kingdom of glory”, the consummation of His gracious
administration, will continue forever.
b. The object of Christ's authority is to accomplish the salvation
of His church. Ephesians 1:22,23
1. To cause all things to work together for the good of His people.
Romans 8:28
2. To establish a kingdom for them. Luke 22:29; John 14:2
a. To subjugate all His enemies. 1 Corinthians 15:25
b. That all should worship Him. Hebrews 1:6; Revelation 5:9–13
c. The following are some of the titles to this kingdom, with the
sense in which they are used.
1. “The kingdom of God”, Luke 4:43, because of divine origin and
the authority of God exercised in its administration.
2. “The kingdom of Christ”, Matthew 16:28; Colossians 1:13,
because He is in person the immediate sovereign.
3. “The kingdom of heaven”, Matthew 11:12, because its origin and
characteristics are from heaven and its consummation is to be in
heaven.
d. Christ's administration of His kingdom presents two aspects: —
(1) As militant. Ephesians 6:11–17.
(2) As glorified, or triumphant. Revelation 3:21. Accordingly
Christ is represented as a great Captain, (Revelation 19:11,16), and
as a Prince reigning upon His throne. Revelation 21:5,22,23
The throne upon which Christ sits is represented as — A throne of
grace. Hebrews 4:16. A throne of judgment. Revelation 20:11–15.
A throne of glory. Revelation 4:3; 5:6
e. The sense in which Christ's kingdom is spiritual.
1. The king is a spiritual and not an earthly sovereign. Matthew
20:28; John 18:36
2. His throne is at the right hand of God. Hebrews 1:3
3. His scepter is spiritual. Psalms 110:2; Isaiah 61:1–3; 63:1
4. The citizens of the kingdom are spiritual men. John 4:24
5. The mode in which He administers His government is spiritual.
Zechariah 4:6,7
6. His laws are spiritual. John 4:24
7. The blessings and penalties of His kingdom are spiritual. 1
Corinthians 3:4–11; 2 Corinthians 10:4; Ephesians 1:3–8; 2
Timothy 4:2; Titus 2:15
f. Christ as seated at the right hand of the Father. Some of the
language may be figurative, but it sets forth the glorification of
Christ in heaven. It presents Him as the God–man exalted to
supreme and universal glory and power. Psalms 110:1; Daniel
7:13,14; Matthew 26:64; Mark 16:19; John 5:22; Romans 8:34;
Ephesians 1:20–22; Philippians 2:9–11; Colossians 3:1; Hebrews
1:3,4; 2:9; 10:12; 1 Peter 3:22; Revelation 5:6
D. THE WORK OF THE HOLY SPIRIT IN REDEMPTION.
(See Personality and Deity under head of the Trinity )
1. The Father and the Son work by, and through, the Holy Spirit.
He came upon men and clothed them with the power of God as worker,
prophet or leader. Genesis 41:39; Exodus 31:1–3; 35:31; Numbers 11:29;
24:2; 1 Samuel 10:10; 2 Chronicles 15:1; Isaiah 63:11; Ezekiel 11:23,24
2. His special individual work.
a. To convict of sin. John 16:8; Acts 2:37
b. To regenerate. John 3:3–5; 6:63; Titus 3:5–7
c. To witness concerning Jesus. Hebrews 10:15; 1 John 5:7
d. He is the author of assurance to us. Romans 8:14–16; 1 John 4:13
e. He is the inspirer of the Scriptures and our personal teacher.
John 14:26; 16:13; 1 Corinthians 2:9–13; 12:3–8; 1 Thessalonians 1:5;
2 Timothy 3:16; Hebrews 3:7; 2 Peter 1:21
f. He dwells in the disciples of Jesus. 1 Corinthians 2:9–16; 6:17;
12:13; Galatians 3:5; 4:6; 5:25; Ephesians 2:22; 3:16; 5:18; 1 Peter
1:11; 1 John 3:24
g. He sheds abroad the love of God in our hearts. Romans 5:5
h. He gives hope, joy, peace, liberty. Galatians 5:22; 2 Corinthians
3:17
i. He is the Comforter. John 14:16,26; 15:26; 16:7; Acts 9:31;
Romans 15:13
j. He sanctifies. Romans 8:6–11; 1 Corinthians 6:11; Galatians 5:22
26; 2 Thessalonians 2:13
3. The Holy Spirit for Service.
a. The gift. (See texts under D,1). John 14:17; 1 Corinthians 3:16;
6:19,20; Luke 4:17–21; John 3:34; Acts 10:38; Isaiah 44:3; Acts 1:5,8;
2:4,38,39; 4:31; 6:3; 9:17
b. How given. Luke 11:13; 24:49; John 20:22; Acts 1:4; 2:38; 5:32;
8:17; 19:6; 1 John 5:14,15
c. As to the renewal of the gift. Acts 4:31; 10:44; 11:15; 13:52
E. THE WORK OF REDEMPTION AS RELATED TO THE
BELIEVER.
1. The Union between Christ and the Believer.
a. As to its nature.
1. Christ as the second Adam (1 Corinthians 15:22) assumes in the
covenant of grace those broken obligations of the covenant of works
which the first Adam failed to discharge, and fulfills them all in behalf
of all His “sheep” — those whom the Father has given Him.
2. Its spiritual and vital character.
a. It is a “spiritual” union. 1 Corinthians 6:17; 12:13; 1 John 3:24;
4:13
b. It is a “vital” union. John 14:19; Galatians 2:20
c. It embraces our entire persons. 1 Corinthians 6:15,19
d. It is an “indissoluble” union. John 10:28; 14:23; 17:21,23; 1
Thessalonians 4:14,17
b. As to its consequences (in general) —
1. Believers have a community with Christ in His covenant
standing and rights. Romans 8:1; Ephesians 1:6,11,13; Philippians
3:8,9; Colossians 2:10
His mediatorial office embraces three principal functions: — (1) Prophet.
In fellowship with Him the believer is a prophet. John 16:13; 1 John 2:27.
(2) Priest. The believer is also a priest in Him. Isaiah 61:6; 1 Peter 2:5;
Revelation 20:6. (3) King. In Him the believer is also a king. 1 Peter 2:9;
Revelation 3:21; 5:10
2. Believers have fellowship with Him in the transforming,
assimilating power of His life.
a. As to their souls. Romans 8:9; Philippians 2:5; 1 John 3:2
b. As to their bodies. Romans 6:5; 1 Corinthians 6:17,19; 15:47,49;
Philippians 3:21. Thus bearing fruit to Christ, both in their bodies and
in their spirits which are His. John 15:5; 2 Corinthians 12:9; 1 John 1:6
3. This leads to fellowship with Christ, in experience, labors,
sufferings, temptation, death, and finally, in His glory. Galatians
6:17; Philippians 3:10; Hebrews 12:3; 1 Peter 4:13
4. Also to Christ's rightful fellowship with them in all “they”
possess. Romans 14:8; 1 Corinthians 6:19,20
5. Also to the consequence that in the spiritual reception of the
ordinances, they do really hold fellowship with Him. They are
baptized into Christ. John 6:51,56; 1 Corinthians 10:16; 11:26;
Galatians 3:27
2. Doctrines Connected with the Union of Christ with the Believer.
a. Repentance.
1. Repentance includes a sense of personal guilt, pollution, and
helplessness, an apprehension of the mercy of God in Christ, grief and
hatred of sin, a resolute turning from it unto God, and a persistent
endeavor after a new life of holy obedience.
2. True repentance brings the believer to see and appreciate the
holiness of God as revealed alike in the law and in the gospel,
and in that light to see and feel the exceeding sinfulness of all
sin as well as the sinfulness of his own nature. Job 42:6; Psalms
51:4–9; Romans 3:20
3. The awakened conscience echoes God's law, and can be
appeased by no less a propitiation than that demanded by divine
justice itself.
4. The evidence of genuine repentance.
a. To be determined by prayerful study of the Scriptures in
connection with self–examination.
b. By the hatred and forsaking of secret as well as of open sins, the
choice of God's service as both right and desirable, public
confession, and practical consecration.
5. Scripture examples of repentance.
a. True. 2 Samuel 12:13; Psalms 51:4; 2 Samuel 24:10; Luke
15:18,21; 18:13
b. False. Exodus 9:27,34; 10:16,20; 1 Samuel 15:24; Matthew
27:4,5
b. Faith.
1. New Testament usage.
a. That state of mind which is induced by persuasion. Romans
14:22
b. Good faith, fidelity, sincerity. Romans 3:3; Titus 2:10
c. Assent to the truth. Philippians 1:27; 2 Thessalonians 2:13
d. Faith toward, on, or in God. Mark 11:22; 1 Thessalonians 1:8;
Hebrews 6:1; 1 Peter 1:21. In Christ. Acts 24:24; Romans 3:25;
Galatians 2:16–20
e. The object of faith; viz., the revelation of the gospel. Romans
1:5; 10:8; 1 Timothy 4:1; Jude 1:3,20
2. Knowledge is the apprehension of an object as true, and faith is
an assent to its truth. In this general sense every exercise of faith
includes the knowledge of the object assented to.
3. Religious faith rests, first, upon the faithfulness of God as
pledged in His supernatural revelation, John 3:33; second, upon
the evidence of spiritual illumination, personal experience of the power
of the truth, and the witness of the Holy Spirit. Thus it rests not in the
wisdom of men, but in the power of God. 1 Corinthians 2:5–12
4. The two kinds of evidence by which we know that God has
revealed certain truths as objects of faith.
a. The evidence in the truth itself — moral, spiritual, experimental,
rational. Jeremiah 23:29; John 6:33; 14:7,26
b. The accrediting evidence of the presence and power of God
accompanying the promulgation of the truth, and proving that it is
from Him. These are miracles, providential periods, and the
fulfillment of prophecy. John 5:36; Hebrews 2:4
5. That saving faith includes trust is proved from the uniform and
single condition of salvation as presented in the Scriptures,
expressed in the words “believe in, or on, Christ.” John 7:38; Acts
9:42; 16:31; Galatians 2:16. To believe in, or on, a person, necessarily
implies trust as well as credit. Acts 26:18; Galatians 3:26; 2 Timothy
3:15; Hebrews 11:1
6. The same proved from expressions used in the Scriptures as
equivalent to the phrase “believing in Christ.” Such expressions
are: Receiving Christ, John 1:12. Looking to Christ, Isaiah 45:22;
Numbers 21:19; John 3:14,15. Fleeing for refuge, Hebrews 6:18.
Coming to Christ, Matthew 11:28; John 6:35,37. Committing unto
Christ 2 Timothy 1:12
7. The object of faith is the person and work of the Lord Jesus
Christ as mediator.
a. We are justified by that faith of which Christ is the object.
Romans 3:22,25; Galatians 2:16; Philippians 3:9
b. Saved by faith in Christ. John 1:12; 3:16,36; 6:35; Acts 10:43;
16:31
c. The rejection of Christ, or refusal to submit to the righteousness
of God declared to be the ground of reprobation. John 3:18,19; 8:24
8. Assurance of salvation attainable through faith.
Directly asserted. Romans 8:16; 2 Peter 1:10; 1 John 2:3; 3:14; 5:13.
Scriptural examples: 2 Timothy 1:12; 4:7,8. Begets unfeigned humility. 1
Corinthians 15:10; Galatians 6:14. Leads to ever increasing diligence in
practical religion. Psalms 51:12,13,19. Also to candid self–examination and
a desire to be searched and corrected by God. Psalms 139:23,24. Also to
constant aspirations after nearer conformity to, and more intimate
communion with God. 1 John 3:2,3
9. Living faith leads to good works. Acts 15:9; 26:18; Galatians
5:6; James 2:14–26; 1 John 5:4
c. Regeneration.
1. Scripture terms by which this work of God is designated:
Creating. Ephesians 4:24. Begetting. 1 John 4:7. Quickening. John 5:21;
Ephesians 2:5. Calling out of darkness into marvelous light. 1 Peter 2:9.
The subjects of it are said — To be alive from the dead. Romans 6:13. To
be new creatures. 2 Corinthians 5:17. To be born again, or anew. John
3:3,7. To be God's workmanship. Ephesians 2:10
2. Proof that there is such a thing as is commonly called
regeneration.
a. The Scriptures declare that such a change is necessary. 2
Corinthians 5:17; Galatians 6:15
b. The change is described. Ephesians 2:5; 4:23; James 1:18; 1 Peter
1:23
c. It is necessary for the most moral as well as the most profligate.
1 Corinthians 15:10; Galatians 1:13–16
d. That this change is not a mere reformation is proved by its being
referred to the Holy Spirit. Titus 3:5
e. In the comparison of man's state in grace with his state by
nature. Romans 6:13; 8:6–10; Ephesians 5:8
f. In the experience of all Christians and the testimony of their
lives.
3. Proofs that believers are subjects of supernatural, or spiritual
illumination.
a. This is necessary. John 16:3; 1 Corinthians 2:14; 2 Corinthians
3:14; 4:3
b. The Scriptures expressly affirm it. Psalms 19:7,8; 43:3,4; John
17:3; 1 Corinthians 2:12,13; 2 Corinthians 4:6; Ephesians 1:18;
Philippians 1:19; Colossians 3:10; 1 John 4:7; 5:20
The first effect of regeneration is to open the eyes of our understanding to
the excellency of divine truth. The second effect is the going forth of the
renewed affections toward that excellency perceived.
4. Proof of the absolute necessity of regeneration.
a. The Scriptures assert it. John 3:3; Romans 8:6,7; Ephesians
2:10; 4:21–24
b. It is proved from the nature of man as a sinner. Romans 7:18;
8:7–9; 1 Corinthians 2:14; Ephesians 2:1
c. Also from the nature of heaven. Isaiah 35:8; 52:1; Matthew 5:8;
13:41; Hebrews 12:14; Revelation 21:27
d. The restoration of holiness is the grand end of the whole plan of
salvation. Romans 8:28,29; Ephesians 1:4; 5:5,26,27
d. Justification
1. Its fundamental idea is that of perfect conformity to all of the
requirements of the moral law.
2. The usage of “to justify.”
It means to declare a person to be just.
a. Because personally conformed to the law as to moral character.
Luke 7:29; Romans 3:4
b. Because, forensically, the demands of the law as a condition of
life have been fully satisfied in regard to Him. Acts 13:39; Romans
5:1,9; 8:30,33; 1 Corinthians 6:11; Galatians 2:16; 3:11
3.
(1) The ungodly are said to be justified without the deeds of the
law, by the blood of Christ, by faith, freely, and of grace, by means
of a satisfaction and of imputed righteousness. Romans 3:20–28;
4:5–7; 5:1; Galatians 2:16; 3:11; 5:4; 1 John 2:2
(2) The contrary of condemnation. Romans 8:33,34
(3) The same idea conveyed in many equivalent and interchangeable
expressions. John 3:18; 5:24; Romans 4:6,7; 2 Corinthians 5:19
4. The terms “righteousness” and “righteousness of God” in the
New Testament signify: —
a. Holiness of character. Matthew 5:6; Romans 6:13; 10:3–5;
Philippians 3:9; Titus 3:5
b. The vicarious obedience and sufferings of Christ our substitute,
which become our righteousness, received and appropriated by us
through faith. Romans 3:22; 4:6,11; 10:4–10; 1 Corinthians 1:30
The phrase “righteousness of God” means that perfect righteousness or
satisfaction to the whole law, precept and penalty alike, which God
provides, and which God will accept. Matthew 6:33; Romans 1:17; 2
Corinthians 5:21; James 1:20
5. The term “justification,” occurs only in Romans 4:25; 5:16,18. It
signifies that relation to the law into which we are brought in
consequence of the righteousness of Christ being made legally ours. We
are absolved from all liability to the penalty, and the rewards promised
to obedience are declared to belong to us.
6. The requirement of the law in order to the justification of a
sinner.
The law consists of a rule of duty and a penalty to take effect in case of
disobedience. In the case of the sinner, therefore, who has already incurred
guilt, the law demands that, besides the rendering of perfect obedience, the
penalty also should be suffered. Romans 10:5; Galatians 3:10–13
7. Proof that works cannot be the ground of a sinner's
justification.
a. Paul repeatedly asserts this. Galatians 2:16; Philippians 3:9
b. The law demands perfect obedience. No act of obedience at one
time can atone for disobedience at another. Galatians 2:10,21; 5:3
c. If we are justified by works, then Christ is dead in vain.
Galatians 2:21; 5:4
d. If it were of works it would not be of grace. Romans 11:6;
Ephesians 2:8,9
e. It would afford cause for boasting. Romans 3:27; 4:2
f. Paul also quotes the Old Testament to prove that all men are
sinners (Romans 3:9,10), and that consequently they cannot be
justified by works. Psalms 143:2; Romans 3:20. He quotes
Habakkuk 2:4 to prove that the just shall live by faith, and cites the
example of Abraham. Galatians 3:6
8. The ground of justification is the righteousness of Christ.
Romans 10:4; 1 Corinthians 1:30
Faith is the essential prerequisite and instrument of receiving that
righteousness. Ephesians 2:8
Justification is a declaration on the part of God that the law is satisfied
because of the righteousness of Christ, which is imputed to believers, and
the merits of which are received by them through faith.
9. The sense in which Christ's righteousness is imputed.
Imputation is an act of God as sovereign judge, whereby
(1) He makes the guilt and legal responsibilities of our sins really
Christ's (Isaiah 53:5,11; John 1:29; 2 Corinthians 5:21; Galatians
3:13); and whereby
(2) He makes the righteousness of Christ ours (that is, the legal
right to reward, by the gracious covenant conditioned on
righteousness), and then treats us as persons legally invested with
those rights. Romans 4:6; 10:4; 1 Corinthians 1:30; 2 Corinthians
5:21; Philippians 3:9
Imputation is the charging or crediting to one's account as the ground of
judicial treatment.
As Christ is not made a sinner by the imputation to Him of our sins, so we
are not made holy by the imputation to us of His righteousness. The
transfer is only of guilt from us to Him, and of merit from Him to us.
Romans 5:12–21; 4:6; 3:21; 5:19
10. The nature of the peace which flows from justification.
a. Peace with God, His justice being completely satisfied through
the righteousness of Christ. Romans 5:1; 2 Corinthians 5:19;
Colossians 1:21; Ephesians 2:14. In witness of this His Holy Spirit
is given to us. Romans 8:15,16; Hebrews 10:15,17. His love is shed
abroad in our hearts (Romans 5:5), and our fellowship with His is
established.
b. Inward peace of conscience, through the apprehension of the
righteousness by which we are justified. Hebrews 9:15; 10:2,22
e. Adoption.
1. Classes of persons to whom the term “sons” or “children of
God” is applied in the Scriptures.
a. In the singular, the term is applied in a supreme sense to the
Second Person of the Trinity alone.
b. In the plural, to angels, because they are God's favored creatures.
Job 1:6; 38:7
c. To human magistrates, because the possess authority delegated
from God. Psalms 82:6
d. To good men as the subjects of a divine adoption.
The sonship which this adoption confers is twofold: —
1. General and external. Exodus 4:11; 9:4
2. Special, spiritual, and immortal. Galatians 4:5; Ephesians 1:4–6
2. That which is represented in Scripture as involved in being a
child of God by adoption.
a. Derivation of nature from God. John 1:13; James 1:18; 1 John
5:18
b. Being born again in the image of God, bearing His likeness.
Romans 8:29; 2 Corinthians 3:18; Colossians 3:10; 2 Peter 1:4
c. Bearing His name. 1 John 3:1; Revelation 2:17; 3:12
d. Being the object of His peculiar love. John 17:23; Romans 5:5–8;
Titus 3:4; 1 John 4:7–11
e. The indwelling Spirit of His Son (Galatians 4:5,6), forms in us a
spirit becoming the children of God: Obedient (1 Peter 1:14; 2 John
1:6); free from sense of guilt, legal bondage, and fear of death
(Romans 8:15; Galatians 5:1; Hebrews 2:15); and elevated with a
holy boldness and royal dignity. Hebrews 10:19,22; 1 Peter 2:9;
4:14
f. Present protection, consolations, and abundant provisions.
Psalms 125:2; Isaiah 66:13; Luke 12:27–32; John 14:18; 1
Corinthians 3:21–23; 2 Corinthians 1:4
g. Present fatherly chastisements for our good. Psalms 51:11,12;
Hebrews 12:5–11
h. The certain inheritance of the riches of our Father's glory as heirs
with God and joint–heirs with Christ (Romans 8:17; James 2:5; 1
Peter 1:4; 3:7); including the exaltation of our bodies to the
fellowship with Him. Romans 8:23; Philippians 3:21
3. Adoption proceeds from the Father, upon the merits of the Son,
by the agency of the Holy Spirit. John 1:12,13; Galatians 4:5,6;
Titus 3:5,6; Romans 8:17,29; Hebrews 2:17; 4:15. All believers being
subjects of the same adoption, are brethren. Ephesians 3:6; 1 John
3:14; 5:1
f. Sanctification.
1. To make clean physically or morally.
(a) Of ceremonial purification. Hebrews 9:13.
(b) To render clean in a moral sense. 1 Corinthians 6:11; Hebrews
13:12.
(c) To set apart from a common to a sacred use, to devote.
Matthew 23:17; John 10:36; Matthew 6:9; 1 Peter 3:15
2. Regeneration is the creative act of the Holy Spirit, implanting a
new principle of spiritual life in the soul. Sanctification is the
sustaining and developing work of the Holy Spirit, bringing all the
faculties of the soul more and more perfectly under the purifying and
regulating principle of spiritual life.
3. The sense in which the body is sanctified.
As being the temple of the Holy Spirit. 1 Corinthians 6:19
As being a member of Christ. 1 Corinthians 6:15
It will be make like Christ's glorified body. 1 Corinthians 15:44;
Philippians 3:21
4. To who the work of sanctification is referred.
a. To the Father. 1 Thessalonians 5:23; Hebrews 13:21
b. To the Son. Ephesians 5:25,26; Titus 2:14
c. To the Holy Spirit. 1 Corinthians 6:11; 2 Thessalonians 2:13
5. The agency of the truth in the work of sanctification. Psalms
119:9–11; John 17:19; James 1:18; 1 Peter 1:22; 2:2; 2 Peter 1:4
F. THE UNION BETWEEN BELIEVERS; THE CHURCH AND ITS
INSTITUTIONS.
(Condensed from the Schaff–Herzogg Encyclopedia)
1. The Church.
a. The word “ecclesia” in the New Testament means either the
universal church of Christ, or a local congregation.
b. The early Christian church began on the day of Pentecost; and
it was at first composed of the disciples whom Jesus had personally
gathered. It was a community inside of Judaism, with peculiar worship
and government. It was the “ecclesia”; and by this name Paul calls it in
his earliest epistles, whether in Palestine or outside. 1 Thessalonians
2:14. Its complete name was the “Church of God,” or the “Church of
Christ” (Romans 16:16), whether of a single congregation, or of the
whole body of believers. It was made up of the “sanctified in Christ
Jesus” (1 Corinthians 1:2), the “called saints” (Romans 1:7), the “holy
nation” (1 Peter 2:9). In the deep conception of Paul every believer
was united with Christ, and entered this close union through baptism.
1 Corinthians 12:13; Galatians 3:27. The church was Christ's body, of
which He was the Head. Colossians 1:14; 2:19.
c. For church government, see in the encyclopedias the articles
on the different denominations.
2. THE SACRAMENTS.
These are baptism and the Lord's Supper.
For a discussion of the sacraments, consult the leading theological works in
your denomination.
G. ESCHATOLOGY.
1. Death, and the State of the Soul after Death.
a. The different forms of expression by which death is described
in the Scriptures.
Departure out of this world. 2 Timothy 4:6
Going the way of all the earth. Joshua 23:14
Gathered to one's fathers. Judges 2:10
Gathered to one's people. Deuteronomy 32:50
Dissolving the earthly house of this tabernacle. 2 Corinthians 5:1
Returning to the dust. Ecclesiastes 12:7
Sleep. John 11:11
Giving up the ghost. Acts 5:10
Absent from the body and present with the Lord. 2 Corinthians 5:8
Sleeping in Jesus. 1 Thessalonians 4:14; Ecclesiastes 12:7
b. The relation of death to sin.
The entire penalty of the law, including all the spiritual, physical, and
eternal penal consequences of sin, is called death in the Scripture. Genesis
2:17; Romans 5:12. This included natural death. Romans 5:13,14. When
Christ bore the penalty of the law, it was necessary for Him to die.
Hebrews 9:22
c. Why do the justified die?
It is made necessary from the present constitution of the body, while it is
to both body and soul the gateway of heaven. The sting and fear of death
are taken away. 1 Corinthians 15:55–57; Hebrews 2:15. They die “in the
Lord” (Revelation 14:13), and shall at last be completely delivered from its
power. 1 Corinthians 15:26
d. Immateriality of the soul. Its continual existence after death.
The entire range of human experience fails to make us acquainted with a
single instance of the annihilation of matter. Material “bodies”, organized
or chemically compounded, constantly come into existence and in turn
pass away, yet never through annihilation but simply from the dissolution
of that relation which these parts had temporarily sustained to each other.
Spirit, however, is essentially simple and single, and therefore incapable of
that dissolution of parts to which material bodies are subject. We infer,
therefore, that spirits are immortal, since they cannot be subject to that
only form of death of which we have any knowledge.
e. Argument derived from its imperfect development in this
world.
In every department of organized life every individual creature, in its
normal state, tends to grow toward condition of complete development,
which is the perfection of its kind. Every human being, however, is conscious that in this life he never attains that completeness which the
Creator contemplated in the ideal of His type. He has faculties
undeveloped, capacities unfulfilled, natural desires unsatisfied. He knows
that he was designed to be much more than he is and to fill a much higher
sphere.
f. Argument derived from the distributive justice of God.
It is a judgment of reason, and a fundamental Bible doctrine that moral
good is associated with happiness, and moral evil with misery, by the
unchangeable nature and purpose of God. But history establishes the fact
that this life is not a state of retribution, here wickedness is often
associated with prosperity, moral excellence with sorrow. We hence
conclude that there is a future state where everything inconsistent with the
justice of God shall be adjusted. See Psalms 73.
g. Conscience points to a future state.
Conscience is the voice of God in the soul, witnessing to our sinfulness,
God's essential justice. The characteristic testimony of the human
conscience has always been in accordance with the word of God, that,
“after death comes the judgment.”
h. Confirmed by the general consent of mankind.
This has been the universal faith of all men, of all nations, and in all ages.
Universal consent, like every universal effect, must be referred to an
equally universal cause, and this consent, uniform among men differing in
every other possible respect, can be referred to no common origin other
than the constitution of man's common nature, which is the testimony of
his Maker.
i. The Old Testament teaches the same distinction between body
and soul that is taught in the New Testament. Genesis 1:26,27;
2:7; Ecclesiastes 12:7
j. Our Savior’s argument. Luke 20:37,38
k. Old Testament passages implying a state of blessedness after
death. Numbers 23:10; Job 19:26,27; Psalms 16:9–11; 17:15;
49:14,15; 73:24–26; Isaiah 25:8; 26:19; Daniel 12:2,3,13; Hosea 13:14
l. Teaching of the New Testament. Luke 23:43; 2 Corinthians 5:6–8;
Philippians 1:23,24; Luke 16:23,24; Jude 1:5–7
2. The Resurrection.
a. The Greek word is “anastasis”, which signifies “a raising up.”
It is used Scripture to designate the future general raising, by the power
of God, of the bodies of all men from the sleep of death.
b. Old Testament passages. Job 19:25–27; Psalms 49:15; Isaiah
26:19; Daniel 12:1–3
c. New Testament passages. Matthew 27:52,53; John 5:28,29; 6:39;
Acts 2:25–34; 13:34; Romans 8:11,22,23; 1 Corinthians 15:1–58;
Philippians 3:20,21; 1 Thessalonians 4:13–17
d. The body to rise again. Philippians 3:21; 1 Corinthians 15:53,54;
John 5:28; 1 Thessalonians 4:13–17; 1 Corinthians 6:15; John 20:27
e. The nature of the resurrection body.
1. It is to be spiritual. 1 Corinthians 15:44
2. Like Christ's body. Philippians 3:21
3. Glorious, powerful, and incorruptible. 1 Corinthians 15:54
4. It shall never die. Revelation 21:4
5. Never to be given in marriage. Matthew 22:30
f. The resurrection of Christ secures and illustrates that of His
people.
1. Because His resurrection seals and consummates His
redemptive power, and the redemption of our bodies. Romans 3:23
2. Because of our federal and vital union with Christ. 1
Corinthians 15:21,22; 1 Thessalonians 4:14
3. Because of His Spirit who dwells in us (Romans 8:11), making
our bodies His members. 1 Corinthians 6:15
4. Because Christ by covenant is Lord both of the living and the
dead. Romans 14:9
This same vital union causes the resurrection of the believer to be similar
to, as well as consequent upon, that of Christ. 1 Corinthians 15:49;
Philippians 3:21; 1 John 3:2
3. The Second Advent and the General Judgment.
a. The meaning of the expression, “the coming” or “the day of the
Lord,” as used in both the Old and New Testaments.
1. For any special manifestation of God's presence. Isaiah 13:6;
Jeremiah 46:10; John 14:18,23
2. By way of eminence.
a. In the Old Testament, for the coming of Christ in the flesh, and
the abrogation of the Jewish economy. Malachi 3:2; 4:5
b. In the New Testament, for the second and final coming of Christ.
b. The several terms referring to this last great event are: —
1. His “revelation.” 1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter
1:7,13; 4:13
2. “Presence,” “coming.” Matthew 24:3,27,37,39; 1 Corinthians
15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1–9;
James 5:7,8; 2 Peter 1:16; 3:4,12; 1 John 2:28
3. “Appearing,” “manifestation.” 2 Thessalonians 2:8; 1 Timothy
6:14; 2 Timothy 4:1,8; Titus 2:13
4. “The day of the Lord,” or a similar expression. John 6:39–54;
Romans 2:5; 1 Corinthians 1:8; Philippians 1:6,10; 1 Thessalonians
5:2; 2 Thessalonians 1:10; 2 Timothy 1:12,18; 2 Peter 2:9; 3:10,12;
Jude 1:6; Revelation 6:17
Christ is called “the coming One” with reference to both advents. Matthew
21:9; Luke 7:19,20; 19:38; John 3:31; Revelation 1:4; 4:8
c. Evidence that a literal, personal advent of Christ still future is
taught in the Bible.
1. The analogy of the first advent.
2. The coming itself, its manner and purpose, are alike defined.
Matthew 16:27; 24:30; 25:31; 26:64; Mark 8:38; Luke 21:27
3. The apostles understood these predictions to relate to a literal
advent of Christ in person. Acts 1:11; 3:19–21; 1 Corinthians 4:5;
11:26; 15:23; Hebrews 9:28; 10:37
d. The exact time declared to be unknown. Matthew 24:36; Mark
13:32; Luke 12:40; Acts 1:6,7; 1 Thessalonians 5:1–3; 2 Peter 3:3,4,10;
Revelation 16:15
e. The Judge of the world.
This will be Jesus Christ, in His official character as mediator, in both
natures, as the God–man. This is evident, —
1. Because as judge He is called the “Son of man” (Matthew
25:31,32), and “the man ordained by God.” Acts 17:31
2. Because it pertains to Him as mediator to complete and publicly
manifest the salvation of His people and the overthrow of His enemies,
together with the glorious righteousness of His work in both respects.
2 Thessalonians 1:7–10; Revelation 1:7
f. The subjects of the judgment.
1. The whole race of man. The dead will be raised, and the living
changed simultaneously. Matthew 25:31–46; 1 Corinthians 15:51,52; 2
Corinthians 5:10; 1 Thessalonians 4:17; 2 Thessalonians 1:6–10;
Revelation 20:11–15
2. All evil angels. 2 Peter 2:4; Jude 1:6. Good angels appearing as
attendants and ministers. Matthew 13:41,42
g. The moral effect of the Scripture teaching as to Christ's
second advent.
Christians ought thereby to be comforted when in sorrow, and always
stimulated to duty. Philippians 3:20; Colossians 3:4,5; James 5:7; 1 John
3:2,3
Their duty also to love, watch, wait for, and hasten to, the coming of their
Lord. Luke 12:35–37; 1 Corinthians 1:7,8; Philippians 3:20; 1
Thessalonians 1:9,10; 2 Timothy 4:8; 2 Peter 3:12; Revelation 22:20
Unbelievers should be filled with fearful apprehension, and should come to
immediate repentance. Mark 13:35,37; 2 Peter 3:9,10; Jude 1:14,15
4. Heaven and Hell.
a. New Testament usage of the words. “Heaven” used chiefly in
three senses: —
1. The upper air where the birds fly. Matthew 8:20; 24:30
2. The region in which the stars reside. Acts 7:42; Hebrews 11:12
3. The abode of Christ's human nature, the scene of the special
manifestation of divine glory, and of the eternal blessedness of the
saints. Hebrews 9:24; 1 Peter 3:22. Sometimes called the “third
heaven.” 2 Corinthians 12:2 The phrases “new heaven” and “new
earth,” in contrast with “first heaven” and “first earth,” refer to some
unexplained change by which God will revolutionize our portion of the
physical universe, cleansing it from the stain of sin and qualifying it to
be the abode of blessedness.
b. Terms used to designate the future blessedness of the saints.
1. Literal terms: —
Life, eternal life. Matthew 7:14; 19:16,29; 25:46
Glory, the glory of God, an eternal weight of glory. Romans 2:7,10;
5:2; 2 Corinthians 4:17
Peace. Romans 2:10
Salvation, and eternal salvation. Hebrews 5:7
2. Figurative terms: —
Paradise. Luke 23:43; 2 Corinthians 12:4; Revelation 2:7
Heavenly Jerusalem. Galatians 4:26; Revelation 3:12
Kingdom of heaven, heavenly kingdom, eternal kingdom, kingdom
prepared from the foundation of the world. Matthew 25:34; 2
Timothy 4:18; 2 Peter 1:11
Eternal inheritance. 1 Peter 1:4; Hebrews 9:15
The blessed are said to sit down with Abraham, Isaac, and Jacob;
to be in Abraham's bosom (Luke 16:22; Matthew 8:11); to reign
with Christ (2 Timothy 2:11,12); to enjoy a Sabbath of rest.
Hebrews 4:10,11
c. Heaven as a place
The Scriptures represent heaven as a definite place as well as a state of
blessedness. John 17:24; 2 Corinthians 5:6–10; Revelation 5:6
d. Wherein does the blessedness of heaven consist as far as
revealed?
1. In perfect deliverance from sin and all its evil consequences,
physical, moral, and social. Revelation 7:16,17; 21:4,27
2. In the perfection of our nature. 1 Corinthians 13:9–12; 15:45–49;
1 John 3:2
3. In the sight of our Redeemer, communion with His person, and
fellowship in all His glory and blessedness, and through Him
with saints and angels. John 17:24; 1 John 1:3; Revelation 3:21;
21:3–5
4. In that “beatific vision of God” which, consisting in the ever
increasingly clear discovery of the divine excellence lovingly
apprehended, transforms the soul into the same image, from glory to
glory. Matthew 5:8; 2 Corinthians 3:18
e. The principal terms, literal and figurative, which are applied
in Scripture to the future condition of the reprobate.
As a “place” it is literally designated by Gehenna (Matthew 5:22,29,30),
and by the phrase “place of torment.” Luke 16:28. As a “condition” of
suffering, it is literally designated by the phrases “wrath of God” (Romans
2:5) and “second death.” Revelation 21:8
Figurative terms: —
“Everlasting fire, prepared for the devil and his angels,” Matthew
25:41
“Hell, where their worm dies not and the fire is not quenched.” Mark
9:48
“The lake which burns with fire and brimstone.” Revelation 21:8
“The pit of the abyss.” Revelation 9:2
The dreadful nature of this abode of the wicked is implied in such
expressions as “outer darkness,” the place where there is “weeping and
gnashing of teeth” (Matthew 8:12; 22:13); “I Amos in anguish in this
flame” (Luke 16:24); “unquenchable fire” (Luke 3:17); “Furnace of fire”
(Matthew 13:42); “blackness of darkness” (Judges 1:13); torment “with
fire and brimstone” (Revelation 14:10); “the smoke of their torment goes
up for ever and ever.” Revelation 14:11
f. The teaching of the Scriptures as to the nature of future
punishments.
1. These sufferings will consist —
a. In the loss of all good.
b. In all the natural consequences of unrestrained sin, judicial
abandonment, utter alienation from God, and the society of the
lost. 2 Thessalonians 1:9
c. In the positive infliction of torment, God's wrath abiding upon
those who do not believe. John 3:36
2. The Scriptures also establish the facts that these sufferings
must be —
a. Dreadful in degree.
b. Endless in duration.
c. Proportioned to the deserts of the subject. Matthew 10:15; Luke
12:47,48
“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 3:16;
