Seminar Notes.pdf

Senior Theology Seminar Notes Professor Theodore A. Boykin

January 2, 2018

Senior Theology Seminar

Theodore A. Boykin

BIBLIOLOGY 1) CLEARLY DEFINE THESE TERMS USING APPROPRIATE SUPPORTING SCRIPTURE General Revelation: God's disclosure of Himself to ALL men; it is NOT sufficient to save anyone. Psalm 19:1 - "The heavens declare the glory of God.” Romans 1 :20 - "since creation His invisible attributes are clearly seen.” Special Revelation: God's disclosure of Himself to specific individuals, through miracles, dreams, visions, prophecy, the Incarnation, and the Scriptures. John 1:14 - "And the Word became flesh and dwelt among us . . .” Progressive revelation: God’s revelation of himself and of his plan is rarely revealed in any one text. God gradually made known more of Himself and His plan over periods of time. Heb. 1:1-2 “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son. . .” Inspiration: Literally "God-breathed"; Scripture is the breathed-out Word of God. II Tim. 3:16 - "All Scripture is given by inspiration of God . . .” Verbal Plenary Inspiration: All of the words (verbal) of Scripture are equally (plenary) Godbreathed in the original autographs. Neo-orthodox - the Bible becomes inspired (and therefore God's revelation to man) when it is experienced. Inerrancy: The God-breathed autographs had no errors or mistakes. Scripture is without error. John 17:17 - "Thy word is truth'' Heb. 6:18 - ". . . it is impossible for God to lie" Limited Inerrancy: Scripture is without error in matters of faith, but NOT necessarily in matters of origins, history, or science. Infallibility: used by Roman Catholicism with reference to the Pope speaking without error. It is used by theological liberals and some evangelicals as synonymous to limited inerrancy. Conservative evangelicals and fundamentalists use this term as synonymous to the full inerrancy of the Scriptures. Namely that scripture is without error in all that it teaches (doctrine) as well as what it assumes such as history, science and origins. Titus 1:2 - "God, who cannot lie . . .” John 17:17 - "Thy word is truth" Autographs: The original manuscripts which came from the pens of the authors of Scripture. Canonicity: The process of determining whether the individual books of the Bible are God-breathed and accepted as Scripture, God's Word. Septuagint: Greek translation of the Old Testament (LXX) in the third century B.C. Apocrypha: Fourteen (14) books added by Roman Catholics between Malachi and Matthew -- they were rejected by Protestants and Judaism. • These books were available to the Lord Jesus, but he did not quote from any of them (Jude quotes one but not as scripture). Pseudopigrapha: Seventeen (17) books of questionable writings (MANY CONTAIN HISTORICAL ERRORS AND HERESY) which appeared between the 2nd and 3rd centuries but rejected by all the church fathers. They claim first century authorship.

2) EXPLAIN THE DIFFERENCE BETWEEN GENERAL AND SPECIAL REVELATION: (give examples of each). General Revelation is God's revelation of Himself to all men such as through creation, history, conscience and personal experience. It is NOT sufficient for salvation. Special Revelation is God's revelation of Himself or His will to specific individuals—the Scriptures (10 commandments), prophecy, or Jesus Christ (the Incarnation). 3) DISCUSS THE HOLY SPIRIT'S RELATIONSHIP TO THE HUMAN AUTHORS OF SCRIPTURE AS THEY WERE WRITING. The Holy Spirit superintended ("carried the writers along") as they wrote. This insured that NO ERROR entered into what they were writing. However, God, the Holy Spirit did NOT dictate the words of Scripture to the human writers . . . He used the personalities, styles of writing, and terminology of each individual author as He "carried them along” so that what was written was at the same time the words of the human author and at the same time the inspired or breathed out words of God. Superintending (or carrying the writers along) describes the Holy Spirit’s involvement in the process. Biblically, inspiration refers only to the product (Scripture) not the authors. II Peter 1:21 – “. . . holy men of God spoke as they were moved [or carried along] by the Holy Spirit.” Here Paul equates the spoken words of the prophets with the written words of the Old Testament Scriptures. II Timothy 3:16 - "All Scripture is given by inspiration [meaning God-breathed] of God." 4) USING SCRIPTURE FOR EVIDENCE, DISCUSS WHAT THE HUMAN AUTHORS UNDERSTOOD ABOUT THE NATURE OF THEIR WRITINGS: They understood that the Spirit was speaking to or through them as they spoke and then they wrote it down. Moses and Aaron, Jeremiah, John and others were told to write it down. So the spoken word from God was also written down and accepted as Scripture. II Samuel 23:1-2 - "The Spirit of the Lord spoke by Me, and His word was on my tongue.” Ezekiel 2:2 - "Then the Spirit entered me when He spoke to me and I heard Him who spoke to me.” Eph. 3:2-6 - "as it has now been revealed by the Spirit to His holy apostles and prophets.” Rev. 2:7 - ". . . let him hear what the Spirit says to the churches.” I Cor. 7:12, 40 - "But to the rest I, not the Lord say . . .” *This problem passage needs to be properly understood. 5) DEFEND THE DOCTRINE OF THE VERBAL PLENARY INSPIRATION BY USING APPROPRIATE PASSAGES OF SCRIPTURE THAT TEACH THIS DOCTRINE. HOW WOULD YOU DEFEND BELIEF IN THIS DOCTRINE WHEN CONFRONTED WITH APPARENT ERRORS OR CONTRADICTIONS? Scripture had its origin in the mind of God Verbal Plenary Inspiration: All of the words (verbal) of Scripture are equally (plenary) Godbreathed in the original autographs. Scripture is NOT the product of man's mind. II Peter 1:21 - " . . . no prophecy of Scripture is of any private interpretation . . . for prophecy never came by the will of man . . .”

No “error” in the Bible is actually error; all supposed "errors" can be explained logically AND accurately. 6) DIFFERENTIATE BETWEEN THE NEO-ORTHODOX AND BIBLICAL VIEWS OF INSPIRATION: Neo-orthodox View - the Bible becomes inspired (and therefore God's revelation to man) when it is experienced—the Bible was written in the mythological language of its day—the Bible is NOT inerrant even in the autographs. Biblical View - the Bible is, in and of itself, God's written Word. 7) DEFEND FROM SCRIPTURE THE DOCTRINES OF INERRANCY AND INFALLIBILITY OF THE SCRIPTURE. EXPLAIN THE VALUE OF THIS DOCTRINE SINCE THERE ARE VARIATIONS IN THE EXISTENT GREEK MANUSCRIPTS AND SINCE WE DO NOT POSSESS THE AUTOGRAPHS. Inerrancy: The Scriptures (because they are God -breathed) have no errors or mistakes in the autographs. Scripture therefore is without error in the autographs. John 17:17 - "Thy word is truth'' Heb. 6:18 - ". . . it is impossible for God to lie II Tim. 3:16 - Scripture is breathed out from God. Infallibility: God’s promises will not fail. Titus 1:2 - "God, who cannot lie . . .” John 17:17 - "Thy word is truth" The character of God assures the inerrancy and infallibility of His Word. II Peter 1:20-21 - The Holy Spirit “superintended” the writing of Scripture. The Holy Spirit's oversight of the writing of Scripture assured that no error entered into the writing of Scripture. • The textual variants are NOT in the areas of doctrine or theology, but are primarily word order and spelling issues. There are some word choice differences in the various texts however, no biblical doctrine is at risk because these of textual variants. • Many of the KJV or TR-only position wrongly believe that doctrine has been compromised, and some assume the inspiration of the TR or KJV. 8)

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DEFEND THE AUTHORITY OF OUR ENGLISH BIBLE IN LIGHT OF THE FACT THAT THE DOCTRINE OF INSPIRATION RELATES TO THE AUTOGRAPHS ONLY. The manuscripts of Scripture are the most attested of any piece of literature in the history of the world. In the Greek manuscripts, over 5,000 and counting are in existence. The Masoretic text (Hebrew) has been shown to be accurate by the Dead Sea Scrolls. Our translations therefore are authoritative to the extent that they accurately represent the manuscripts in existence. EXPLAIN THE DIFFERENCE BETWEEN A TRANSLATION AND A PARAPHRASE AND THE VALUE OF EACH. A translation seeks to transfer the words, idioms, or meanings of the original languages into equivalent words, idioms, or meanings of another language. Without knowledge of the original languages, translations are valuable as the prime source of study. A paraphrase seeks to simplify an existing (in our case English) translation into a more readable form or understandable. Paraphrases are valuable as commentaries representing one editor’s (or committee's) perception of the text. They serve different purposes than translations.

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EXPLAIN WHICH TRANSLATIONS OF THE BIBLE YOU WOULD USE AND ENDORSE. DISCUSS THE ISSUES IN THE CURRENT CONTROVERSY OVER THE KING JAMES VERSION AND THE TEXTUS RECEPTUS. Students must think through this issue for themselves. We at BBC use a variety of translations. One reason for this is that translations are published for a variety of purposes. Some of the reasons are the beauty of the language, readability, preservation of word choice and order from the original (which makes for a wooden translation), use of modern vocabulary and idiom, the way it presents biblical poetry or narrative, Hebrew or Greek scholarship, and some translations reflect more recent textual discoveries. The KJV controversy centers on whether or not the 1611 KJV or the Textus Receptus (TR) is inspired. There is great disagreement among scholars over the reliability of the TR. Only the original autographs claim to be inspired. In order to claim that any translation is in and of itself inspired is to teach something that the Bible itself does not teach, promise, nor suggest.

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IDENTIFY THE SOPHERIM AND THE MASORETES AND DISCUSS WHAT THEY ACCOMPLISHED. Sopherim - scribes under Ezra, 400 B.C. to 200 A.D. They counted all verses, letters, and words in the 0. T. books in the consonantal text. (*see note below) Masoretes - produced the O.T. in its final forms; work done from 500-900 A.D.; took unpointed consonants and added vowel points (*the Hebrew text had all consonants and no vowels until this point); they buried any texts that contained errors.

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HOW WOULD YOU DEFEND THE CANONICITY OF THE OLD TESTAMENT? OF THE NEW TESTAMENT? EXPLAIN WHY THE APOCRYPHAL BOOKS SHOULD BE REJECTED AS CANONICAL.

Answers from this section adapted from the following two sources: http://www.xenos.org/essays/canon.htm http://en.wikipedia.org/wiki/Biblical_canon

Criteria for Inclusion in the Old Testament Canon 1. The test used to determine whether a book was part of the canon of the Old Testament was prophetic authorship. Authority was found in the office of the prophet. 2. A prophet could be identified using the tests for prophets in Deut. 13:1-5; 18:15-22. 3. Relevant Scripture a. Moses wrote the Pentateuch (Ex. 17:14; 24:4-7; 34:27; Deut. 31:9,22,24; Ezra 7:6; Ps. 103:7; Josh. 8:31, 23:6; I Kings 2:3). b. Some prophets clearly state that they were ordered to write (Jer. 30:2; Ezek. 43:11; Is. 8:1). c. Each of the 12 Minor Prophets call themselves prophets. d. The historical books were written by prophets (I Chron. 29:29; II Chron. 9:29; 12:15; 13:22; 20:34; 32:32; 33:19).

e. Daniel accepted the book of Jeremiah as scripture, even though they were contemporary. (Dan. 9:2). f. Joshua received Moses' writing as scripture even though the ink was still wet. (Josh. 1:7,8). g. Isaiah and Micah accepted each other's writings as scripture contemporaneously (Is. 2:2-4; Micah 4:1-4).

Additional Evidence 4. Solomon, Samuel, Daniel, Isaiah and Ezekiel all had dreams and visions which squares with God's description of a prophet (Deut. 13:1; Num. 12:6-8). 5. The New Testament quotes the Old Testament over 600 times (all of the Old Testament books are quoted except Ezra, Neh., Esther, Eccles., and Song of Solomon). Acts 2:30 and Mt. 24:15 identify David and Daniel as prophets. 6. Therefore, only Ezra, Neh., and Esther are unproven if we accept that Eccles. and Song of Solomon were written by Solomon. 7. Melito, Origen and Jerome agreed with the Jewish canon. Only Augustine and his councils (4th Century A.D.) accepted apocryphal books.

Criteria for Inclusion in the New Testament Canon Authorship is again the determining factor. Apostolic authorship in the New Testament corresponds to prophetic authorship in the Old Testament. This is based on the "preauthentication" passages where Christ authorized the apostles to write scripture in advance (Mt. 10:40; Lk. 10:16; Jn. 14:26; 15:26,27; 16:13).

Internal Evidence 1. The 13 letters of Paul all indicate that he is the author, although this is challenged by some modern scholars. 2. The gospel of John indicates that John is the author (Jn. 21:23,24). 3. The 3 epistles of John are identical to the gospel in style. I John also claims to by written by an eyewitness (I Jn. 1:1). 4. Revelation claims to have been written by John (Rev. 1:4,9). 5. Both I Pet. & II Pet. claim Petrine authorship (I Pet. 1:1; II Pet. 1:1; 3:1). 6. This leaves only Luke, Acts, Hebrews, Matthew, Mark, James, and Jude without direct internal claims to apostolic authorship. a. Early church history connects Luke-Acts with Paul, saying that it was written by Luke under Paul's supervision and approval (Papias quoted in Eusebius). b. Papias and others also said that Mark wrote the memoirs of Peter. c. Hebrews is of uncertain authorship, although it is theologically and conceptually connected with Paul. At the same time, the grammar and vocabulary are quite different from Paul's other books. Two options are possible:

- Paul wrote it in Hebrew or Aramaic (and it was later translated). This would account for the obvious difference in vocabulary and style. Clement of Alexandria states that this was the case according to his earlier sources. - One of Paul's companions wrote it under his supervision (see ch.13:23). d. James and Jude -- two options are possible: - The book may have been written by Christ's half-brothers (Mk. 6:3) who were evidently designated as apostles after the resurrection (I Cor. 15:7; Gal. 1:19). Early Church sources indicate that this theory is the correct one. - It may have been written by James and Jude the Alpheus brothers, two of Jesus' original disciples (Lk. 6:16; Acts 1:13). This possibility comes about from a comparison of the crucifixion accounts, which seem to establish that James the Less (James Alpheus) and Jesus were first cousins on their mothers' side. Therefore, James the Less might have called himself "the Lord's brother" (Gal. 1:19) within the common usage of the day. - In either event, both books are of apostolic origin.

The Apocrypha The Apocryphal books are nowhere held to be of either prophetic or apostolic authorship. They were universally rejected as scripture in their own day by both Jew and Christian. http://www.xenos.org/essays/canon.htm Criteria for Canonicity Many modern Protestants point to the following four "Criteria for Canonicity" to justify the selection of the books that have been included in the New Testament: 1. Prophetic Authorship/Apostolic Origin — attributed to and based on the preaching/teaching of Old Testament Prophets (or their disciples), and the first-generation apostles since they also held the prophetic office (or their close companions). 2. Universal Acceptance — acknowledged by all major Christian communities in the ancient world (by the end of the fourth century). 3. Liturgical Use — read publicly when early Christian communities gathered for the Lord's Supper (their weekly worship services). 4. Consistent Message — containing a theological outlook similar or complementary to other accepted Christian writings. The basic factor for recognizing a book's canonicity for the New Testament was divine inspiration, and the chief test for inspiration in the was apostolicity. The term apostolic as used for the test of canonicity does not necessarily mean apostolic authorship or derivation, but rather apostolic authority. Apostolic authority was bestowed by the Lord Jesus Christ Himself. http://en.wikipedia.org/wiki/Biblical_canon

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The N. T. authors never quote the Apocrypha as Scripture. The Apocrypha was NOT accepted by Christ or the Apostles. It was NOT accepted by the early church as Scripture, and failed the early church’s tests of canonicity. DEFINE AND EXPLAIN THE METHOD(S) OF INTERPRETATION YOU HAVE BEEN TAUGHT AT BBC ARE VALID FOR INTERPRETING THE VARIOUS KINDS OF LITERATURE IN THE BIBLE. At CSU, we use the literal (taking the words/phrases in their normal meaning), historical (what the text meant to the original readers/hearers), grammatical (using rules of grammar), contextual (interpret with the verses surrounding the text) method of interpretation for ALL Scripture. This includes taking into account literary genre (a variety of types of literature) in the Bible. 14) DEFINE ILLUMINATION AND EXPLAIN WHAT PLACE YOU GIVE IT IN YOUR METHODOLOGY. Illumination is defined as: • The ministry of the Holy Spirit helping the believer to understand and apply the truth of the Bible (Ryrie). • “Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word” (The Westminster Confession on the Holy Scriptures) • It is not a direct revelation from God, but is a result of careful study, prayer and the action of the Holy Spirit in which a believer is given the ability to understand the spiritual matters. Illumination is given in measure to every believer. Here are the most commonly used verses and the ways that they are understood. Some scholars say that illumination refers to understanding Scripture, others to applying scripture, and others would include both.

*Students will be required to know and intelligently discuss the variety of views on this issue (with the following Scriptures). I Cor. 2:9-12 - "God has revealed them to us by His Spirit.” Some say the “us” in the text refers to the church; others view the “us” as referring to those with apostolic responsibility. I John 2:20 - "But you have an anointing from the Holy One” There is some question over what the anointing actually is, context seems to point to their knowledge of the Word of God and the resultant ability to recognize “antichrist” doctrine (denial of the full deity, full humanity, and messianic identity of Christ). John 14:26 - “The Holy Spirit . . . He will teach you all things.” John 16:13 - “He will guide you into all truth.” These verses cannot be separated from their contexts. The contexts is that Jesus gave these promises to his disciples in preparation for their apostolic ministry, and not to the church as a whole. Note #1 the lack of clarity on who Jesus is addressing and of dispensational distinction is at least part of the reasoning behind the view that makes John 13:1-11 foot washing an ordinance of the Church. Note # 2 understanding and applying Scripture may be limited by many factors including unconfessed sin in a believer's life.

15) EXPLAIN THE IMPORTANCE OF PROGRESSIVE REVELATION TO BIBLE INTERPRETATION. God’s revelation of himself and of his plan is rarely revealed in any one text. God gradually made known more of Himself and His plan over periods of time. Therefore, the meaning of any given text must be interpreted in light what already has been revealed on that topic in Scripture. Later revelation must not be read back into previous revelation. This is true for the following reasons: 1. Verbal plenary inspiration necessitates that God revealed exactly what he wanted to reveal in any given passage. 2. The text cannot mean what it never meant to the original readers. 3. The original message is God breathed and must not be lost simply because it is a part of a larger unfolding story of God’s disclosure of himself and his plan. 4. Later revelation relates (correlation, Traina) to the passage in question in that it adds to the larger story of the Bible, however it does not nullify the original, God intended meaning. Therefore, the meaning of a given text must not be confused with its relationship to what is revealed later. In literary terms, in the development of a plot, foreshadowing must not be confused with, nor is it the same as, the climax of the story. In architectural terms a cornerstone is not a foundation, and a foundation is not the same as the building although they are parts of a larger whole. Heb. 1:1-2 “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son. . .”

THEOLOGY PROPER 1) CLEARY DEFINE THE FOLLOWING ATTRIBUTES OF GOD: INCOMMUNICABLE ATTRIBUTES – those we do not share with God Omnipotence - God has unlimited power to do anything that is in harmony with His character. Jer. 32:17 - "Ah, Lord God! Behold, You have made the heavens and the earth . . . There is nothing too hard (difficult) for You." Luke 1:37 – “'For with God nothing will be impossible.” Omniscience - God knows everything perfectly. Psalm 139:1-6 - "O Lord, You have searched me and known me Heb. 4:13 - "but all things are naked and open to the eyes of Him to whom we must give account.” Omnipresence - God is present everywhere at all times. Psalm 139:7-12 - "Where can I go from Your Spirit? Where can I flee from Your presence?” Jer. 23:23-24 - "Do not I fill heaven and earth? Says the Lord.” Immutability - God is unchanging in His character and nature. James 1:17 - “. . . Father of lights, with whom there is no variation or shadow of turning.” Malachi 3:6 - "For I am the Lord, I do not change.” Self-existence - God has no origin(s); God's existence is NOT dependent on anything outside of Himself. Ex . 3:13-14 - “I AM that (who) I AM." John 5:26 - “. . . the Father has life in Himself.” Self-sufficiency - God is in no way dependent upon anything or anyone outside of Himself. John 5:26 - “. . . the Father has life in Himself.” Acts 17:24-29 - “. . . since He gives to all life, breath, and all things.” Infinity - God is free from any and all limitations. Acts 17:24 - “. . . does not dwell in temples made with hands.” Job 11:7 - “. . . Can you find the limits of the Almighty?” COMMUNICABLE ATTRIBUTES – are literally attributes that we share with God. Since we are not the source of these attributes it is proper to say that we reveal or reflect God’s character, attributes, moral and relational capacities as well as attributes of personality. Man was created in the image of God. We are being transformed into His image 2 Cor. 3:18; and we are destined from the foundation of the world to be conformed to His image Romans 8:29. Holiness – God is absolutely separated from sin; He is set apart from His creation (although He is working in and through His creation). Isaiah 6:3 - "Holy, holy, holy is the Lord is the Lord of hosts.” Man is commanded to be holy and therefore has the capacity to do so. Leviticus 11:44, I Peter 1:16 - “. . . be holy; for I am holy.” Sovereignty – God is the highest and final ruler over all creation, and is free to do whatever He pleases with that creation.

Daniel 4:35 – “. . . He does whatever He pleases with the army of heaven and with the people of the earth.” Eph. 1:11 - ". . . who works all things after the counsel of His own will.” Man has Sovereignty over the earth as God has dominion over heaven. Dan. 4:31 – “A voice came from Heaven saying, King Nebuchadnezzar, sovereignty has been removed from you. . . “ Gen. 1:26 – “Let us make man . . . and let them rule over everything on earth.” Grace – God shows favor to and makes provision for those who do not merit it. Eph. 2:8-10 - "For by grace are you saved . . . it is the gift of God. Eph. 1:7 - "In whom we have redemption . . . the forgiveness of sin, according to the riches of His grace.” Mercy – God withholds judgment from those who deserve it and extends compassion to those in distress. Eph. 2:4 - "But God, who is rich in mercy . . .” Heb. 4:16 - "Come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.” 2) IN LIGHT OF THE IMMUTABILITY OF GOD. EXPLAIN WHAT IS MEANT WHEN THE BIBLE SAYS, "GOD REPENTED.” A proper understanding of the doctrine of immutability of God begins with a proper definition. Contrary to popular belief, the Immutability of God does not mean that God does not change, it refers to the fact that the character and nature of God does not change. For God to decide to handle a person or group of people differently than revealed in the past does NOT mean His character or nature is changed. God does change His thoughts, feelings, and actions towards individuals and groups (within His own revealed limits, in other words He is always faithful to his promises). However, each decision is within His revealed character and nature. 1. 2. 3. 4.

God, in his one covenant with Israel, included a variety of possible actions depending on their obedience, disobedience, or repentance (Lev. 26). God reveals the role of the prophet Moses as a mediator (one who has the power and authority represent God to Israel and Israel to God) and to intercede for Israel in a way that no one else is able to do (Num. 12). The Scriptures are God’s self-revelation and these incidents reveal what appear to be contradictory attributes of God at work at the same time. Therefore, God can display his wrath, justice, and holiness, while at the same time show his mercy, love, grace and forgiveness. Jonah did not want to go to Nineveh because He knew the character of God from the Scriptures. He knew that God would forgive them if they repented. God was faithful. Exodus 32:14 - So the LORD changed His mind about the harm which He said He would do to His people. Gen. 6:6 - "And God was sorry (it repented the Lord) that He had made man on the earth.'” Jonah 3:9-10 – “Then God saw their works, that they turned from their evil way; and God relented from the disaster that He had said He would bring upon them.”

3) DISTINGUISH BETWEEN THE COMMUNICABLE AND INCOMMUNICABLE ATTRIBUTES OF GOD. Communicable attributes are those which man, as made in the image of God, can, in some part, reflect (i.e., Holiness, Grace, Mercy, Justice, Truth).

Incommunicable attributes are those which man CANNOT reflect (i.e., Omnipotence, Omniscience, Omnipresence, Self-existence, Self-sufficiency, Eternality, and Infinity). 4) DISTINGUISH BETWEEN PANTHEISM AND OMNIPRESENCE: Pantheism - the belief that (an impersonal) god is everything that exists, and everything that exists is that impersonal god. Omnipresence - God is everywhere present at all times, but He is personal and separate from His creation (Transcendent). Major Distinctions: 1. God is personal and while He is everywhere present with His creation. 2. He is always separate from His creation (except for the incarnation). 5)

CLEARLY DEFINE THE FOLLOWING TERMS USED TO REPRESENT VARIOUS VIEWS OF MEN ON THE QUESTION OF THE EXISTENCE OF GOD: Atheism - the belief that there is NO God. Agnosticism - the belief that the existence of God cannot be proven or known. Polytheism - the belief that there are MANY gods. Pantheism - the belief that god is everything, and everything is god. Dualism - the belief that the principles of good and evil are co-equal and co-eternal. Deism - the belief that God created the world but left it to run on its own. Theism - the belief in the existence of God. 6) NAME AND BRIEFLY EXPLAIN FOUR RATIONAL ARGUMENTS FOR THE EXISTENCE OF GOD. Anthropological Argument - since man (is personal) possesses intellect, emotions, and will, his Creator must be personal and intelligent as well. Ontological Argument - since man can conceive of God, (or have an innate knowledge of a higher being) therefore He must exist. Cosmological Argument – since all finite things (effects) must have an adequate cause, God must be that uncaused cause. Teleological Argument – since there is purpose, order, and design in every created thing, there must be a purposeful, intelligent designer/creator. These arguments are helpful in presuppositional discussions with the unsaved. They DO NOT conclusively prove God's existence and even if they did, they are not able to bring a person into a right relationship with God. 7) DEFEND FROM SCRIPTURE THE DOCTRINE OF THE TRINITY. HOW DO THE OLD AND NEW TESTMENTS DIFFER IN THEIR REFERENCES TO THIS DOCTRINE? Trinity – When we discuss the doctrine of the trinity we focus on two things; unity and diversity. Unity (what all the members of the trinity have in common) and diversity (what all the members of the trinity have that makes them different or distinct) are term frequently used to describe this relationship. This one God exists as THREE distinct co-equal, co-eternal, persons with ONE essence, essential nature, substance or “Godness” (that which makes each person fully, but indivisibly God) and having one purpose. God (is referred to as He, not they) is neither three gods, three parts, nor three modes (meaning one person manifesting himself in three different ways in three distinct time periods, i.e. father in the OT, Jesus in the Gospels and Holy Spirit in Acts and the epistles).

The following two verses merely suggest plurality (diversity) in the Godhead (this is not a strong argument grammatically, when used without other supporting Scripture). Gen. 1:26 – “Let us make man in our image'' Gen. 3:22 – “. . . The man has now become like one of us . . .” This is a clear passage revealing unity in the Godhead. Deut. 6:4 - "Hear, 0 Israel: The LORD our God, the LORD is one.'' The following two verses refer to both the Father and the Son as God. Psalm 45:6-8 - " . . . Therefore God, Your God, has anointed You . . .” Psalm 110:1 - “The LORD says to my Lord; sit at my right hand . . .” This passage refers to both the Father and the Spirit as God. Psalm 104:30 - "You send forth Your Spirit, they are created.” Jesus promises another comforter (of the same kind as himself). John 14:16 – “He will give you another (of the same kind of) comforter…the Spirit of truth…” At Christ's baptism, all persons of the Trinity are present. Matt. 3:16-17 – When the Son is baptized, the Father speaks from heaven, and the Holy Spirit descends from heaven and rests upon Jesus. The disciples were to baptize in the one (singular) name of the Father, Son, and Holy Spirit (the triune God). Matt. 28:19-20 – “. . . in the name of the Father, and of the Son, and of the Holy Spirit.” Salvation is the work shared by all three members of the trinity. Eph. 1:3-14 - All three Persons of the Trinity are involved in the work of salvation. -- In the O.T., the Trinity is NOT taught explicitly in Scripture, but plurality in the Godhead is clearly indicated. -- In the N.T., the Father is called God (I Peter 1:2), the Son is called God (I John 5:20) and, the Holy Spirit is called God (Acts 5:3-4) and equated with God (John 14:16). 8) EXPAIN WHAT IS MEANT BY THE ONTOLOGICAL TRINITY AND THE ECONOMIC TRINITY: Ontological Trinity - viewing God from the perspective of His essence, THREE PERSONS, ONE ESSENCE, all three persons of the trinity are equally one in essential being (namely God). Explains who they (the persons of God) are in terms of existing as God. Economic Trinity - speaks of their varying functions, roles or responsibilities: The Father as planner, Son as Savior, Spirit as Comforter (functions). Economic explains what each person does (his responsibilities). 9) USING APPROPRIATE SCRIPTURE, DEFEND THE POSITION THAT GOD THE FATHER IS A PERSON, NOT A "DIVINE INFLUENCE." BIBLICALLY, A PERSON HAS INTELLECT, EMOTIONS AND A WILL. INTELLECT Romans 11:33-36 - "Oh, the depth of the riches both of the wisdom and knowledge of God…” EMOTION Romans 1:18 “The wrath of God is revealed from heaven . . .” WILL Eph. 1:3-6 – “For He chose us in Him . . .” 10) DISCUSS WHAT IS MEANT BY THE DECREE, WILL, DESIRE, AND DESIGN OF GOD:

Decree of God is God's eternal purpose according to the counsel of His own will, whereby, for His own glory, He has foreordained what happens. Will of God is that which God both expresses in the Scriptures as His desire and causes to happen (Eph. 1:5 He predestined us to the adoption as sons, . . . according to the kind intention of His will and Romans 9:19 “Who can resist His will?” (John 1:12, Rom. 1:10, 12:2, I Thess. 4:3, 5:18, Eph1:1, 5, 9, 11) Desire of God is that which God desires but does not necessarily cause to happen II Peter 3:9 “God does is not desiring that any should perish, but that all should come to repentance (from the Greek “boulomai”). Design of God is the original pattern or order established by God for life on earth. For example, Trinitarian submission in a monogamous, heterosexual union until death severs the relationship, is God’s design for marriage in the Bible (I Cor. 11:3, Rom. 7:1-3, Matt. 19:8, Eph 5:22-33). 12) IDENTIFY AND GIVE THE MEANING OF THE PRIMARY NAMES FOR GOD THAT ARE USED IN THE BIBLE. • • • • •

Elohim - (God) emphasizes His power and strength. Adonai - (Lord) emphasizes a master servant relationship Yahweh - (LORD) God who keeps His covenant Theos - (God) Eph. 1:1 Kurios - (Lord, master) Romans 10:9-10

13) EXPLAIN THE DIFFERENCE BETWEEN A MIRACLE AND A PROVIDENTIAL WORK OF GOD. A miracle is when the natural laws put in place by God are violated (i.e. raising someone from the dead, walking on water, and salvation are miracles). A providential work is when God works within His natural laws (i.e. God having someone meet another person who needs to hear the gospel is a providential work).

CHRISTOLOGY 1) USING APPROPRIATE SCRIPTURE, CLEARLY DEFINE THE FOLLOWING TERMS IN THEIR RELATIONSHIP TO CHRIST: Hypostatic Union – is the union of two natures (undiminished Deity and perfect humanity) forever in one person (Jesus Christ) without the addition, subtraction, or change of the attributes of either. Theanthropic Being - Literally, Christ is the God/man, uniquely both God and man, combining the nature of God and the nature of SINLESS MAN into one person. This is the result of the union of the two natures address above. Incarnation – is God’s act of taking on flesh, or a human body. John 1:14 - "And the Word became flesh.” I John 4:2 - ". . . and every spirit that confesses that Jesus Christ has come in the flesh is of God.” Impeccability - The doctrine that says that Christ was not able to sin. 1 John 3:5 - “. . . and in Him is no sin.” James 1:13 - “. . . for God cannot be tempted by evil." Kenosis - Phil. 2:5-11 - ". . . did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant.” Or, “did not consider equality with God something to be held onto.” Kesosis properly understood does not imply emptying himself of full Deity. Strictly speaking the self-emptying of Christ is described by the words of the text of Philippians 2:6-7 (For further discussion see question # 8). 1. He made himself of no reputation 2. Took the form of a servant 3. Came in the likeness of men 2) DEMONSTRATE FROM SCRIPTURE THE HUMANITY OF CHRIST. Luke 2:40,52 - Christ had a normal childbirth, growth and development. John 4:6 - He got tired …sat down to rest. Jesus had human physical limitations. John 11:35 – at the funeral of Lazarus, “Jesus wept.” Jesus had human emotions. Heb. 4:15 – “. . . but was in all points tempted as we are, yet without sin.” Jesus had the same kinds of temptations as we do yet he did not sin. 3) USING SCRIPTURE, EXPLAIN HOW THE FOLLOWING DEMONSTRATE THE DEITY OF CHRIST: What claims did Christ make about Himself? John 8:58 – “. . . before Abraham was, I AM.” (CLAIMED PRE-EXISTENCE) John 5:17-18 - " . . . My Father has been working until now, and I have been working . . .” The Jews sought to kill Him because He said God was His Father (making Himself EQUAL WITH GOD).

John 10:30 - "I and My Father are one.” (CLAIMED ONENESS IN ESSENCE WITH THE FATHER) John 10:36 - ". . . because I said, “I am the Son of God'?” (CLAIMED TO BE THE SON OF GOD understood as equality w/ God) A variety of cults have attempted to interpret these verses differently however when you look at how Jesus words were understood by those he spoke to the meaning is clear. He was claiming to be God in the flesh (which was a stumbling block to the Jews). What claims did others make about Him? John 20:28 –Thomas saw Jesus resurrected and said, “My Lord and My God!” Col. 2:9-10 - "For in Him dwells all the fullness of the Godhead bodily.” This is Paul’s description of Jesus as the Preeminent one in all of Creation. Luke 2:11 - "For there is born to you this day in the city of David a Savior, who is Christ the Lord.” The man Messiah or Christ is connected with the Lord Matt. 16:16 - "You are the Christ, the Son of the living God.” The phrase Son of God was a claim of deity in the ancient world emperors and kings would claim to be a son of the God’s as a god who must therefore be worshipped and obeyed. This is the context of this statement in scripture. What did He do that only God can do? Many others performed miracles (including raising the dead) so these must be the unique works of God. Luke 5:17-26 - " . . . Who can forgive sins but God alone? . . .” Forgave sin. Col. 1:16-17 - “all things have been created by Him, . . . and in Him all things hold together.” Christ created and sustains the universe. What attributes of Deity does the Bible say He possesses? Heb. 13:8 - (IMMUTABILITY) - "Jesus Christ the same yesterday, today, and forever.'' John 1:15 - (SELF-EXISTENCE) - "In Him was life . . .” John 8:58 - (ETERNALITY) "Before Abraham was I AM" John 14:6 - (TRUTH) “I am the way, the truth, and the life . . .” Matt. 28:20 - (OMNIPRESENCE) - "And behold, I am with you always . . .” 4) DEFINE AND REFUTE THE ARIAN HERESY. Arian Heresy is the belief that Christ was the first created being. He was pre-existent but NOT eternal, thus He was and is NOT God. (This is similar to JEHOVAH'S WITNESSES doctrine.) Two major passages that you must be familiar with and be able to explain Col. 1:15-17 – “the firstborn over all creation. For by Him all things were created “ In this passage the firstborn refers to the priority of Christ’s position as preeminent over all of creation, it does not refer to the order of creation the context of this passage makes this point in v.18. John 1:1 - in the beginning was the Word, and the Word was with God, and the Word was God. (Absence of the article does not mean “a god”). In translating this from Greek the article for the first noun may be supplied for the second within the proper rules of Greek grammar. In Greek, anarthrous nouns (nouns without the article) express quality (“the Word was in every way, and in every quality, God”). This only strengthens the statement of the deity of Christ.

5) DISCUSS THE VIRGIN CONCEPTION OF CHRIST AND ITS SIGNIFICANCE. The virgin conception demonstrated Luke 1:26-37 - Mary was a virgin ... 1. the Holy Spirit (overshadowed, Mary and "came upon Mary.” 2. the babe called "Holy" by the angel. Matt. 1:20 ‑ to Joseph. "that which is conceived in her is of the Holy Spirit.” Isa.7:14 – the virgin conception promised Matt. 1:23 the virgin conception fulfilled

The importance/significance of the virgin conception Luke 1:27ff - The authority of the Bible rises or falls with it. Isa. 7:14 with Matt. 1:23 - Biblical prophecy requires it. Rom. 5:12 A sinless human nature requires it. Jer. 22:30 - The right to the THRONE OF DAVID requires it. The curse on Coniah is that no physical descendant of David through Jeconiah (or Coniah, Judah’s last king before the captivity) would sit on the throne of David. Jesus was the legal (but not the physical) descendant of David through Jeconiah to Joseph, thereby qualifying Him to sit on David’s throne as King of Israel.

6) EXPLAIN FROM SCRIPTURE THE REASON FOR THE DEATH OF CHRIST AND THE IMPORTANCE AND IMPLICATIONS OF THAT DEATH.

1) God's holy wrath satisfied, against mankind's sin -PROPITIATION. 1 John 2: 2 - "And He Himself is the propitiation for our sins and NOT FOR OURS ONLY but also for the sins of the whole world." Others use the concept “wrath absorption” to express the idea that Christ’s death absorbed all of God’s wrath. It all being spent on Christ, meaning there is none left for those who believe in him. The result being that God’s wrath is satisfied. 2) To Buy back mankind from the slave block of sin -REDEMPTION. Eph. 1:7 - "In Him we have redemption through His blood, the forgiveness of sins 3) A substitutionary payment of the price owed RANSOM. Mark 10:45 - "For even the Son of Man did not come to be served . . . and to give His life a ransom for many." 4) Relationship restored with a holy God is RECONCILIATION. Rom. 5:10 – “we were reconciled to God through the death of His Son.” 5) Isaiah 52-53 - Christ's death is the fulfillment of prophecy. 7) EXPLAIN FROM SCRIPTURE THE IMPORTANCE OF THE RESURRECTION OF CHRIST AND HOW IT RELATES TO BELIEVERS TODAY. 1) Validated His claims as the Son of God.

Rom. 1 :4 - "And declared to be the Son of God . . . by the resurrection from the dead.” 2) Gives the believer freedom from sin. Rom. 6:1-4 - “. . .that just as Christ was raised from the dead by the glory of the Father, even so we should walk in newness of life." 3) Gives us spiritual life. Eph. 2:1 - "Even when we were dead in trespasses and sins, made us alive together with Christ . . . and raised us up together.” 4) It is the foundation for our faith. I Cor. 15:12 17 - "And if Christ is not risen, then our preaching is empty and your faith is also empty." 8) USING APPROPRIATE SCRIPTURE EXPLAIN WHAT IS INVOLVED IN THE "KENOSIS" OF CHRIST. Phil. 2:6-7 - "Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” --The result was ... the Father gave Him the name which is above every name. (GOD THE FATHER EXALTED GOD THE SON). See also question 1. Strictly speaking the self-emptying of Christ is described by the words of the text of Philippians 2:6-7. • He made himself of no reputation • Took the form of a servant • Came in the likeness of men Note - It may be argued from other passages of Scripture that there are principles that help us understand the earthly life and ministry of Jesus. -- Christ voluntarily emptied Himself of the glory he had with the Father, so that, in the inglorious form of a servant, He might save mankind (John 17:5). --Christ while possessing all of the attributes of deity, he voluntarily chose not to exercise them, instead he carried out his ministry in the Power of the Holy Spirit (Matt.3:17 ff) which is a fulfillment of Old Testament prophecies regarding the ministry of the messiah (Isa. 11:2; 42:1; 61:1-3). --Christ in his earthly life appears to have “veiled” the visible expression of his deity, with the exception of the mount of transfiguration (Matt.17:2). 9) USING APPROPRIATE SCRIPTURE DISCUSS THE ISSUES INVOLVED IN THE DOCTRINE OF THE IMPECCABILITY OF CHRIST AND EXPLAIN HOW THE TEMPTATION OF CHRIST COULD BE A REAL TEMPTATION. I John 3:5 – “. . . And in Him is no sin.” Heb. 4:15 – “. . . but was in all points tempted as we are, yet without sin.” Christ's temptation in Matt. 4 and Luke 4 demonstrate that Jesus did not sin. However, the text says that he was tempted. The temptation of Christ reverses the FAILURE OF ADAM. Adam's choice bound mankind, but Christ's choice frees mankind (Rom. 5) from sin and death. Jesus’ temptation was indeed a real temptation (Heb 4:15; Matt 4, Luke 4 testify to that fact). The statement in James 1:13 which says that God cannot be tempted does not apply to Jesus for the following reasons:

1) The result of the hypostatic union is that what you can say about the God-man is unique and cannot be said of God alone. a. God cannot be tempted; however, Jesus was indeed tempted. b. God cannot become sin, cannot bleed, and cannot die, however Jesus became sin, bled, and died for us (an apparent contradiction). c. Therefore, Jesus may be spoken of in terms unique to himself. 2) James is describing why fallen people sin. They are drawn away by their own lusts and are enticed. They have indwelling sin (or the flesh according to Rom. 7-8) which desires to sin. Jesus and Adam were not fallen did not have a sin nature or the flesh which is prone to sin. 3) The temptation described in James chapter one does not apply to either Adam or Jesus Christ (the second Adam, because neither had the flesh or a sin nature). 4) The incarnation is a mystery which cannot be fully comprehended by mankind. It is enough simply to affirm what the scriptures say. They say both that God cannot be tempted and that Jesus was tempted (and did not sin). 5) Unlike what we have in James 1:13-15, Jesus’ temptation was external to himself (I John 3:5 “in Him is no sin.”). The temptations of fallen mankind may be both appeals to sin from our own lusts (internally), and appeals from some source outside of us (externally). These sources of temptation are commonly referred to as the world, the flesh and the Devil. 6) Adam (before the fall) and Jesus were actually tempted by the Devil. 10) DISCUSS THE PRESENT MINISTRY OF CHRIST. 1. HEAD OF THE CHURCH Eph. 1:20-23 – “. . . and gave Him to be head over the all things to the church . . .” 2. HIGH PRIEST BRINGS US INTO GOD’S PRESENCE Heb. 4:14-15 – “Seeing then we have a great High Priest . . . Jesus the Son of God.” 3. MEDIATOR 1 Tim. 2:5 – “. . . one Mediator between God and men, the Man Christ Jesus.” 4. ADVOCATE OUR DEFENSE ATTORNEY -1 John 2:1 – “we have an Advocate with the Father, Jesus Christ the righteous.” 5. SUSTAINER OF THE UNIVERSE Col. 1:17 – “He is before all things and in Him all things consist (hold together).” 6. PREPARING A PLACE FOR US John 14:1-4 - “I go to prepare a place for you.”

PNEUMATOLOGY 1)

DEMONSTRATE FROM SCRIPTURE THAT THE HOLY SPIRIT IS A REAL PERSON AND NOT MERELY SOME "DIVINE" INFLUENCE.

I Cor. 2:10-12 - ". . . Who knows the thoughts of God except the Spirit of God.” (INTELLECT) Eph. 4:30 - "And do not grieve the Holy Spirit of God.” (EMOTIONS) I Cor. 12:11 - "But one and the same Spirit distributing to each one individually as He wills.” (WILL) 2) DEMONSTRATE FROM SCRIPTURE THE DEITY OF THE HOLY SPIRIT. Acts 5:3-4 - ". . . why has Satan filled your heart to lie to the Holy Spirit … You have not lied to men but to God.” 3)

USING APPROPRIATE SCRIPTURE, EXPLAIN WHAT THE WORK OF THE HOLY SPIRIT IS IN RELATION TO UNREGENERATE MAN. Gen. 6:3 - ". . . My Spirit shall not strive with man forever . . ." (He restrains sin) John 16:8-11 - "And when He has come, He will convict the world of sin.” (He convicts of sin) Acts 5:30-32 - "And we are His witnesses to these things, and so also is the Holy Spirit.” (He witnesses to men)

4)

NAME, DEFINE, AND EXPLAIN (WITH APPROPRIATE SCRIPTURE) THE FOLLOWING MINISTRIES OF THE HOLY SPIRIT IN RELATION TO REGENERATE MEN. BE SURE TO DISTINGUISH THESE MINISTRIES FROM ONE ANOTHER. The following are presented in chronological order beginning before salvation proceeding to the moment of regeneration, then sanctification: Restraining – see question 3 above. Witnessing – see question 3 above. Convicting – see question 3 above. Drawing John 6:44 – the ministry of the Spirit where he acts on the sinner in such a way and with such force sufficient to bring him to Christ. Here the Spirit applies the work of Christ to the sinner resulting in acquisition of new life (being raised to new life) and the certainty of his salvation (being raised on the last day). Regeneration - the imparting of spiritual life to the spiritually dead sinner. Eph. 2:1-5 - "But God . . . made us alive together with Christ.” Baptism - the act of the Holy Spirit whereby He places the believing sinner into the Body of Christ I Cor. 12:13 - "For by one Spirit we were all baptized into one body.” Eph. 4:4-5 - “. . .one Lord, one faith, one baptism . . .” Indwelling - continual presence of the Holy Spirit in the believer. I Cor. 6:19 - ". . . your body is the temple of the Holy Spirit who is in you.” Sealing - at the time of salvation the Holy Spirit indwells the believing sinner and his indwelling is the down payment or guarantee of their redemption. Eph. 1:13-14 - “. . . having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance.”

Eph. 4:30 - "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” Filling – the student is responsible to explain all three of the following views: 1) The enablement of the Holy Spirit of specific individuals for ministry (i.e. writing Scripture, prophecy, preaching, performing signs, miracles). This “filling” or “coming upon” ministry of the Holy Spirit occurs in the Old Testament, the gospels, and Acts (see Appendix A). Luke 1:15 - “. . .He will also be filled with the Holy Spirit, even from his mother's womb.” Some view this aspect as continuing on today. 2) The Holy Spirit controlling the heart and will of the believer as the believer yields control to Him through obedience to the Word of God. Eph. 5:18 - “. . .but be filled with the Spirit.” 3) Eph 5:18 does not refer to the Holy Spirit, but refers to being filled in the (your) human spirit by the words of just or righteous men and by the Word of God. According to this view Eph. 5:15 takes the reader to the context of Wisdom literature and specifically Proverbs by the command to walk (live) wisely. Then Eph. 5:18 is an allusion (quotation) to Proverbs 23:30 from the Septuagint (LXX). 29. “Who has woe? who trouble? who has quarrels? and who vexations and disputes? who has bruises without a cause? whose eyes are livid? 30. Are not those of them that stay long at wine? are not those of them that haunt the places where banquets are? Be not drunk with wine; but converse with just men, and converse with them [a] openly”. The above Scripture quotation is taken from: http://www.ccel.org/bible/brenton/

The Septuagint LXX: Greek and English by Sir Lancelot C.L. Brenton, published by Samuel Bagster & Sons, Ltd., London, 1851. This filling of your spirit with godly words and the word of God (cf. Col. 3:16) is accomplished by speaking to one another with Psalms, Hymns, and spiritual songs, singing to one another and giving thanks to the Lord. Uniting – the Spirit unites all believers in the body of Christ. Eph. 4:3” being diligent to preserve the unity of the Spirit in the bond of peace.” Gifting – this is the same as filling definition # 1 enablement or empowerment for ministry. In the Church that ministry is determined by the Spirit who gives gifted men to the church and gifts to individuals for the edification of the body of Christ. I Cor. 12:7 “But to each one is given the manifestation of the Spirit for the common good.” Eph. 4:7-16 “But to each one of us grace was given according to the measure of Christ’s gift.” Enabling - the Spirit empowers the believer to live (walk) in such a way that we reveal the character of Christ through our lives. Gal. 5:22-24 “But the fruit of the Spirit is love, joy, peace . . .” Leading – He leads the believer to put to death the deeds of the body (or flesh). Rom. 8:12-14 “but if by the Spirit you are putting to death the deeds of the body you will live. For all who are being led by the Spirit of God, these are the sons of God.” Testifying – the Spirit testifies that we are the sons of God (Rom. 8:16) Interceding – the Spirit prays for believers when we don’t know how to pray (Rom. 8:26-27).

Sanctifying – the Spirit sanctifies believers as they meditate on Christ. II Cor. 3:18 “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” ESV Anointing is another term used to describe the empowering ministry of the Holy Spirit. It is symbolized by oil in the Old Testament and is the primary identifying mark of the Messiah. This anointing is also given to believers. They are enabled to discern divisive and heretical doctrine, particularly concerning the person of Christ (namely that Jesus was indeed the Messiah as well as God come in the flesh (I Jn. 2:20-24, 4:1-3, 5:1). Superintending – 2 Peter 1:21 The Spirit oversaw the ministry of the Apostles as they, along with Christ, provided the foundation of the Church (helping, teaching, reminding, John 14:26 guiding, and revealing truth, 16:13, and directing Acts 8:26, 11:12). Resurrecting - He will give life to our mortal bodies (Rom. 8:11, I Cor. 15:42). 5)

USING APPROPRIATE SCRIPTURES DISCUSS THE WORK OF THE HOLY SPIRIT IN THE OLD TESTAMENT.

The ministry of the Holy Spirit in both testaments is primarily to administer the work of God in each dispensation. God the Holy Spirit looks at creation and/or the people of God, sees the needs and meets those needs in God’s world and among God’s people. He does this by enabling or empowering people and creation to accomplish that which has been purposed by God. This is done without any assistance or request of man (one exception Judges 16:28, Samson). Gen. 1:2 - “. . .and the Spirit of God was hovering over the face of the waters.” (THE SPIRIT INVOLVED IN CREATION) Gen. 6:3 - "My Spirit shall not always strive with man.” (HE STROVE WITH MEN GENERALLY AGAINST SIN) II Sam. 23:1-2 - ". . . The Spirit of the LORD spoke by me.” (O.T. WRITERS SAY THEIR MESSAGE IS FROM THE HOLY SPIRIT) Micah 3:8 - "But truly I am full of power by the Spirit of the LORD.” (O.T. PROPHET TRACES THE POWER OF HIS PROPHETIC MINISTRY TO THE HOLY SPIRIT). Num. 27:15-23 - ". . . a man in whom is the Spirit.” (HE DEALT WITH MEN AT CERTAIN TIMES TO USE THEM FOR SPECIAL SERVICE).

6)

USING APPROPRIATE SCRIPTURE, EXPLAIN WHAT YOU UNDERSTAND TO BE THE ORIGINAL MEANING OF SPIRITUAL GIFTS (“Charismata”) AND THEIR RELATION TO BELIEVERS TODAY. The meaning of the word gift is grace so properly speaking gifts are an act of grace from God. The purpose of spiritual gifts was to bring the church out of infancy and to complete the process of spiritual growth and maturity by enabling believers to do two things. A. Spiritual Gifts were originally given to ENABLE or EMPOWER believers: a. To authenticate their message through signs and wonders. b. To edify the Body of Christ. B. God promised signs to the Jews (I Cor. 1:22, 14:22) not to the Gentiles. All the gifts met those needs. (However) C. When the revelatory sign (apostolic) gifts had come to the COMPLETION of their given purpose (to authenticate God's message) they were no longer needed. D. This coincides with the completion of the writing of scripture; however, scripture is not the subject of ICor.13.

E. These “foundational” (Eph.2:20) or “partial” gifts naturally ceased (I Cor. 13:8-10), while the other gifts continue in operation to this day as the church continues to mature (Eph. 4:11-16). God confirmed or authenticated the message of the Lord Jesus Christ through those who heard it (the apostles) by giving them the signs and wonders promised to the Jews to corroborate a message that is indeed from God through one of his spokesmen the prophets. These signs were never promised to the Gentiles. Heb. 2:4 - "God also bearing them witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit.” Signs and wonders were associated with the apostles and those under their immediate authority as a distinct category. The following are Paul’s words. II Cor. 12:12 - "Truly the signs of an apostle were accomplished among you . . . in signs and wonders.”

The following quotation taken from: Prophecy and Tongues: A Compilation of the Best Cessationist Arguments, Lee Irons http://www.upper-register.com/other_studies/prophecy_tongues.html “Characteristic of the NT's use of the OT, Paul's citation of Isaiah 28:11-12 intentionally brings to mind the broader context of Isaiah 28, particularly, v. 16 ("Behold, I am laying in Zion a stone, a tested stone, a costly cornerstone for the foundation, firmly placed"). "In the NT, this verse is prominent in the church-house passages; it is quoted in I Peter 2:6 (cf. v. 4) and evidently underlies the imagery of Ephesians 2:20 (cf. I Cor. 3:11). Christ as the church's foundation is the fulfillment of this prophecy. But it is also cited in Romans 9:33 (cf. 10:11), where it is applied to the offense taken by unbelieving Israel (cf. 9:31f) at Christ and the gospel. The judgment on Judah foretold by Isaiah, including God's alien speech, is fulfilled by the foundation-laying realized in Christ and the apostles (and prophets). The time of God's (once-for-all) activity of laying a foundation in Zion is also the time of terminal judgment on the unbelief in Zion provoked by that activity." (Gaffin, p. 108)” The foundation of the Church is built by the apostles and NT prophets, and Jesus Christ himself is the Cornerstone. Eph. 2:20 - “. . .the Church has been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone.” I Cor. 13:9-13 - ". . . But where there are prophecies, they will fail . . . But when the perfect (better translated “when maturity or completion”) has come, then the partial will be done away.” See article on the case for cessationism Appendix C 7)

DICUSS THE CHARISMATIC POSITION ON THE GIFT OF TONGUES, HEALINGS, AND OTHER MIRACLES AND EXPLAIN WHAT YOU UNDERSTAND TO BE THEIR PLACE IN THE CHURCH TODAY. Charismatic’s believe that the gift of tongues, healings, and prophecy are the norm for the church today. This is based primarily on Pentecostal/Charismatic hermeneutics. “This hermeneutic differs from normal Protestant hermeneutics at two significant points; 1) Charismatic experiential presuppositions, and 2) experiential verification.”

Taken from “Pentecostal Hermeneutics,” Malcolm Brubaker, ETS Eastern Regional meeting March 1995. They believe that the scriptural privileges given to the apostles and those under their direct supervision (Mk. 16:15-16) to do signs, work miracles, speak with tongues, etc. are meant for every believer based on texts such as Eph. 6;10-18, Matt. 10;1-8, and II Cor. 10:3-5 . They attribute the believer's ability to do these things to the power of the Holy Spirit. God confirmed or authenticated the message of the Lord Jesus Christ through those who heard it (the apostles) by giving them the signs and wonders promised to the Jews to corroborate a message that is indeed from God through one of his spokesmen the prophets. These signs were never promised to the Gentiles. In fact, the common belief that signs will bring about faith today in the church age contradicts many passages including Romans 10:17, Matt. 16:4, Matt24:24, and II Cor. 5:7. Heb. 2:3-4 - "God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit.” God gave to Israel in the theocracy rules by which they would know that a prophet and therefore his message was from God or not. Deut. 18:14-22 (what the prophet says must come to pass, every time) Both the MESSAGE and MIRACLES must agree! God also instructed Israel that if anyone came with signs and wonders, or dreams and visions but instructed them to go after other gods that they were not to listen to him. In fact, they were to put him to death even if they were a relative. Therefore, signs and wonders were not only given by God. Deut. 13:1-7 The message must also agree with previous revelation. Early on the ministry of the Apostles, people were healed simply by being touched by their shadow. Others found that pieces of fabric (handkerchiefs and aprons) that had touched Paul were brought to those sick and with evil spirits and they were healed. So why in II Timothy at the end of his ministry, did Paul not heal Trophimus? It certainly suggests that this gift of the Holy Spirit was only for a time and purpose and had faded from use. Paul did not tell Timothy to heal himself. He told him to use wine for a medicinal purpose. Perhaps Paul, as time progressed, was not always able to heal. We are sure of this; toward the end of his ministry in these two situations he did not heal. Paul also gave no word of explanation about why he did not heal which suggests that this would not have been unusual or an exception in his ministry. It would have in fact been expected and understood by his readers and therefore no explanation was needed. II Tim. 4:20 - "But Trophimus I have left in Miletus sick.” I Tim. 5:23 - "But used a little wine for your stomach's sake.” The fact that these gifts will cease is clear from the text the question is when? If these gifts were given for a specific purpose (as Holy Spirit enablements were in the Old Testament), then as in the previous revelation they would cease when their purpose was fulfilled. See the notes above for fuller explanation. I Cor. 13:8 - "But where there are prophecies, they will fail; whether there are tongues, they will cease.” Signs and wonders were associated with the apostles and those under their immediate authority as a distinct category. This is a distinct category established not by 20th Century cessationist theologians

but by the apostle Paul himself. According to Paul himself there were signs distinctly associated with apostleship. II Cor. 12:12 - "Truly the signs of an apostle were accomplished among you in signs and wonders.”

8)

DISCUSS THE MINISTRY 0F THE HOLY SPIRIT IN THE EARTHLY LIFE AND MINISTRY OF THE LORD JESUS CHRIST. The Holy Spirit SUPERINTENDED HIS CONCEPTION. Luke 1:35 - "The Holy Spirit will come upon you, and the power of the Highest will overshadow you . . . that Holy One . . . will be called the Son of God." At His BAPTISM and the Holy Spirit EMPOWERED Him for ministry. Matt. 3:16 - "He saw the Spirit of God descending like a dove and lighting upon Him.” At His temptation Christ was EMPOWERED FOR OBEDIENCE . Luke 4:1 - "Then Jesus, being filled with the Holy Spirit . . . was led by the Spirit into the wilderness (vs. 2) being tempted for forty days by the devil.”

During his three years of ministry He was EMPOWERED TO PREACH and perform the signs that would demonstrate that He was truly Israel’s Messiah. Luke 4:18 - "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel.” During His suffering and death on the cross He was EMPOWERED to endure the wrath of God as AN UNBLEMISHED OFFERING for the sin of Mankind, and. Heb. 9:14 - “who through the eternal Spirit offered Himself without spot to God.” 9)

DISCUSS THE MINISTRY OF THE HOLY SPIRIT TN THE TRIBULATION PERIOD AND IN THE MILLENNIUM. DURING THE TRIBULATION He will convict men of their need to be saved and continue His ministry of regeneration. Conviction of sin and regeneration are necessary in order for someone to be a believer during the tribulation period. Rev. 7:9-17 - "These are the ones who come out of the great tribulation and washed their robes and made them white in the blood of the Lamb.” He will empower people to preach the gospel of the kingdom. Matt. 24:14 - "And this gospel of the kingdom will be preached in all the world . . . and then the end will come.” He will be poured out on all people. Joel 2:27-32 - "I will pour out my Spirit on all flesh.” There will be NO baptism of the Holy Spirit because Spirit baptism of the Holy Spirit places the believer into the body of Christ. There is no mention of the church in the tribulation period. THE CHURCH WILL BE REMOVED BEFORE THE TRIBULATION

The baptism of the Spirit-placed believers into the Body of Christ (the Church).

DURING THE MILLENNIUM He will still have His ministry of regeneration. Eze. 36:25-31 - ". . . I will give you a new heart and put a new spirit within you . . . I will put My Spirit within you and cause You to walk in My statutes.” He will indwell all believers. (Eze. 36:25-31) The baptism of the Spirit will NOT be present. This is a ministry of the Church Age. For more discussion on the ministry of the Holy Spirit in the Old Testament and the New Testament see Appendix A, THE MINISTRY OF THE HOLY SPIRIT IN THE O.T. AND N.T. This material is for your information and is a required part of the course. Students will be expected to explain and discuss it contents.

ANTHROPOLOGY 1)

CLEARLY DEFINE THE FOLLOWING TERMS WHICH DEAL WITH THE ORIGIN/TRANSMISSION OF THE IMMATERIAL PART OF MAN. Traducianism - the body as well as the soul/spirit is the result of normal human procreation. (The immaterial part of man is transmitted with body through procreation.) Gen. 2:7 - "and breathed into his nostrils the breath of life; and man became a living being.” Gen. 5:2 - "And Adam . . . begot a son in his own likeness, after his image.” The in-breathing of life was done ONLY ONCE! Creationism - God creates the immaterial part of each person at EITHER conception or birth. The parents procreate the body. Isaiah 57:16 - “and the souls which I have made.” Eccl. 12:7 - “and the spirit will return to God who gave it.” I believe TRADUCIANISM is the better view because of the above Scriptural support AND because ... Ex. 20:11 - God created in six literal days. We have no proof that He has created since. Acts 17:26 - All human life goes back to Adam and Eve.

3)

CLEARLY DEFINE THE FOLLOWING TERMS WHICH DEAL WITH THE NATURE OF MAN. Trichotomy - man is composed of three separate parts, BODY, SOUL, and SPIRIT, which are viewed as distinct from each other. I Thess. 5:23 - “and may your whole spirit, soul, and body be preserved blameless.” Heb. 4:12 - “the Word of God is living and active, dividing even to the soul and spirit, joints and marrow, and able to discern the thoughts and intents of the heart.” Dichotomy - man is composed of two separate parts, the material part (BODY) and the immaterial part (SOUL/ SPIRIT). Gen. 2:7 - two words body + breath (two parts) = a living soul. Holism - man is an interdependent unit and should be viewed as a whole person. Gen. 2:7 - “and man became a living being.” Matt. 22:37 - You shall love the LORD your God with all your heart, with all your soul, and with all your mind.” Holists believe that God did NOT create man to die. Therefore, death is an unnatural state for man. They would also suggest that man does not exist apart from a body. DISCUSS THE ATHEISTIC AND THEISTIC EVOLUTIONARY VIEWS OF MAN'S ORIGIN. CLEARLY DISTINGUISH BETWEEN THESE AND THE CREATIONIST'S VIEW OF MAN'S ORIGIN. DISCUSS THE BIBLICAL BASIS FOR THE CREATIONIST'S VIEW. Atheistic Evolution - through the process of natural selection and mutations, man evolved over millions of years from protoplasm to what he is now -- Seeks to explain man's origin WITHOUT the INVOLVEMENT of God. Theistic Evolution - through the day-age theory (the days of Gen. 1 are long periods of time), God began the process of evolution to bring about man's existence. Creationism - God created everything EX NIHILO (out of nothing) in six literal days (24-hour periods) and rested on the seventh day. The Hebrew term “yom” or day may mean age or indefinite

period of time but when used with numerals and evening and morning it is clearly a 24-hour period of time. Gen. 1 - "Then God said, Let there be . . . and there was . . . So, the evening and the morning were the first day.” Ex. 20: 8-11 - " For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day.” 4)

EXPLAIN WHAT YOU UNDERSTAND BY THE BIBLICAL TEACHING THAT MAN WAS CREATED IN THE IMAGE OF GOD. DISCUSS HOW THE FALL OF MAN HAS AFFECTED THIS TRUTH. The Image of God in Man – The ability to reveal God. Man was created to reveal God’s character and accurately represent God Him in the world. It is the sum total of all the characteristics/attributes in man that reveal the characteristics, attributes, and life of God. The image includes, but is not limited to attributes of personality (intellect, emotion, and will), moral, spiritual, relational, and creative capacities. The fall has affected the image of God in man in that man cannot completely or accurately reveal God (Gen. 1:26-27, Gen. 9:6, Jas. 2:9). The Hebrew word for “image” is used in the Old Testament for the forms and shapes of idols or of the statue (“image”) of Nebuchadnezzar that he set up to be worshipped (Dan. 3). The word for “likeness” further explains the meaning of image. It further describes the image with similarity (“like a man” Ezek. 1:10). 5) USING APPROPRIATE SCRIPTURES, DISCUSS HOW YOU WOULD HANDLE THE CONTEMPORARY ISSUE OF ABORTION. •

GOD IS INTIMATLEY INVOLVED WITH MANKIND, BEFORE AND DURING THE TIME WE ARE BEING FORMED IN THE WOMB. Psalm 139:13-16 - “. . . You covered [wove; formed] me in my mother's womb . . . Your eyes saw my substance, being yet unformed. And in Your book, they all were written, the days fashioned for me, when AS YET THERE WERE NONE OF THEM.”

• GOD KNEW JEREMIAH INIMATLEY BEFORE BIRTH. Jer. 1:5 - “Before I formed you in the womb I knew you; before you were born I sanctified you.” •

•

JOHN THE BAPTIST WAS SPIRIT FILLED (EMPOWERED FOR HIS MINISTRY WHILE STILL IN THE WOMB) BEFORE BIRTH. Luke 1:15 – “he will be filled with the Spirit while still in his mother’s womb.”

THE ABOVE VERSES ESTABLISH THAT A CHILD IN THE WOMB IS A LIFE. THE FOLLOWING ESTABLISHES THAT THE PUNISHMENT FOR TAKING A LIFE IS THE FORFITING OF YOUR OWN LIFE (the context of this passage is after birth, but the principle is the same). Ex. 21:22-25 - “If men fight, and hurt a woman with child, so that she gives birth prematurely he shall surely be punished accordingly . . . but if there is further injury then you shall appoint as a penalty “an eye for an eye, tooth for tooth, . . . a life for a life.”

HARMARTIOLOGY 1) DEFINE AND DISCUSS THESE TERMS: Sin

- any personal lack of conformity to the character and desire of God. • it is MORE than a mere action or reaction; it is within man’s constitution and therefore renders man completely in rebellion against ALL that God is and wants man to be. • it is more than what we do but what we are (even after justification) that is in rebellion to God. Sin Nature - principle within man characterized by complete opposition to God. that innate tendency of every person to do evil. Original Sin - the inherited guilt, depravity, and corruption of human nature which is possessed by ALL humans. Imputation of Sin - the judicial reckoning of Adam's sin to the account of every human in the eyes of God. IMPUTED SIN is ORIGINAL SIN! Human Nature - not in and of itself sinful, the attributes that make man, man! New Nature - principle within REGENERATED man which allows him to choose obedience rather than sin. Rom. 6:2,7 - ''How shall we that are dead to sin live any longer in it . . . for he who has died has been freed from sin.” Eph. 4:20-24 - ". . . put off, concerning your former conduct, the old man . . . put on the new man which was created according to God in righteousness and holiness.” Divine Nature - the nature of God. All of the attributes that make God, God! Rom. 1:20 - ". . . even His eternal power and Godhead (divine nature), so that they are without excuse.” 2) HOW WOULD YOU EXPLAIN WHY A HOLY GOD WOULD PERMIT SIN? The Bible does NOT say why God permitted sin. I trust the wisdom and Omniscience of a Holy and Righteous God to always do what is right.

3)

USING APPROPRIATE SCRIPTURE EXPLAIN CLEARLY WHAT IS MEANT BY TOTAL DEPRAVITY, (note the distinction between depravity and inability. Total Depravity – means that every aspect of man’s being is affected by the fall. The result of total depravity is Total Inability. Total Inability renders man unable to respond to the Gospel because he is dead in trespasses and sins. Total depravity results in total Inability. Total Inability - a term used to describe man as completely totally INCAPABLE and UNABLE to do any spiritual good, and therefore UNABLE to take the slightest step toward his recovery. Eph. 2:1-3 - ". . . who were dead in trespasses and sins, in which you once walked according to the course of this world . . . among whom also we all once conducted ourselves in the lusts of our flesh.”

Rom. 3:10-18 - "There is none righteous, no not one . . . There is none who seeks after God . . . There is none who does good, no not one . . .” 4)

DISCUSS THE BIBLICAL TEACHING ON THE ORIGIN OF SIN IN THE UNIVERSE AND UPON THE EARTH. There is no mention in Scripture as to when sin began. We do know that the devil sinned. I John 3:8 - "for the devil has sinned from the beginning.” What we DO NOT know is exactly when the devil sinned! (IT WAS SOMETIME IN BETWEEN Gen. 1:31 and Gen. 3). Sin entered humanity at the fall. Gen. 3 - ". . . She took of its fruit and ate. She also gave to her husband with her, and he ate . . . Then the eyes of both of them were opened.” Rom. 5:12 - “. . . just as through one man sin entered the world, and death through sin . . .”

5)

EXPLAIN THE TRANSMISSION OF SIN IN MANKIND AND IN YOUR EXPLANATION DISCUSS THE TERMS SEMINAL HEADSHIP AND FEDERAL HEADSHIP. At issue here is what does it mean to be “in Adam” (I Cor.15:22), or what relationship does Adam and his sin have to the rest of the human race? 1. To be legally and corporately identified with Adam and his sin. 2. To be constitutionally identified with (post-fall) Adam in our nature. 3. To be actually identified with Adam in our choices to sin. Seminal Headship - Adam gained a sin nature as a result of his fall and the sin nature was transmitted to ALL people through our ancestors/parents. MEDIATATE IMPUTATION sin is imputed from Adam to me indirectly Heb. 7:9-10 - Levi paying tithes in Abraham. Man is present in seminal form in his ancestors; so in a very real sense we were present in Adam. Adam became a sinner by choice. We are sinners by nature, and choose to sin because we are sinners. This does not mean that sin is passed through the man or through the sperm. Seminal headship describes the corporate identity and responsibility seen throughout the Old Testament and in the body of Christ in the New Testament. In these instances, the sin or obedience of the leader brings blessing or curse on the whole group. This is also known as THE DISPENSATIONAL/AUGUSTINIAN VIEW. Federal Headship - (associated with Covenant Theology) By Sovereign appointment Adam was made the legal representative (or covenantal head) of the human race. Based on a (extra biblical) covenant of works where Adam’s obedience would result in blessing and disobedience would result in the curse of God on the entire human race. Sin was legally imputed to the account of all mankind as a result of the fall. Therefore, Adam's sin brought guilt to the entire human race because in his sin the collective will of the human race was operative. The legal representative view is sometimes held by those who do not believe in a covenant of works (Covenant theology). IMMEDIATE IMPUTATION – legally, covenantally from Adam directly to me. This is then the basis of the imputation of Christ’s righteousness (as the second or last Adam I Cor. 15:45) to the account of all who believe in him (Romans 5:12-21).

. The BBC Position

The Bible Department here at BBC has chosen not to emphasize the issue of Adam’s headship and to emphasize both kinds of imputation (both mediate and immediate) as clearly taught in Scripture. See the chart that follows. 6) HOW WOULD YOU RESPOND TO A PERSON WHO QUESTIONED THE FAIRNESS OF GOD IN IMPUTING ADAM'S SIN TO MANKIND? Imputation works TWO WAYS! Romans 5:12-21. Without the righteousness of Jesus Christ, no one will enter heaven. The righteousness of Christ is imputed to me (charged to my account) and thereby I am justified in God's sight. So, ... Adam's sin is imputed to me, but Christ's righteousness is also imputed to me when I believe on the Lord Jesus Christ. 7)

CLEARLY PRESENT THE TEACHINGS OF PELAGIANISM, AND AUGUSTINIANISM. Pelagianism - Adam's sin only affected him; man is NOT a sinner by nature, but is born in the same moral state Adam was created in; man loses that state by personal acts of sin (NO TOTAL DEPRAVITY). Semi-Pelagianism - man's nature was weakened but NOT bound by the sin of Adam; man can choose God apart from God's intervention (NO TOTAL DEPRAVITY). Augustinianism - the sin of Adam TOTALLY bound and corrupted the total personality of all men conceived into the world.

THE EFFECT OF ADAM’S SIN ON HIS POSTERITY (Revised) (Seminal)

ORIGINAL SIN

(Federal)

MEDIATE Inherited Imputation

IMPUTATION

IMMEDIATE Judicially Declared Imputation

ORIGINAL CORRUPTION

ORIGINAL GUILT

Eph. 2:1-4

Rom. 5:19

TOTAL DEPRAVITY

CONDEMNATION

Titus 1:15 I Pet. 1:18 (Every aspect corrupted) Body-Rom. 6:12; 7:5, 23 MindII Cor. 4:3-4 Col. 1:21 Titus 1:15 HeartJer. 17:9-10 Mark 7:21-23 WillRom. 8:7 John 1:13 Understanding - Eph. 4:18

Rom. 3:19-20

TOTAL INABILITY I Cor. 2:14

DEATH Rom. 5:12 I Cor. 15:22

Theories of Imputation (Adapted from Strong, p. 628) No Condemnation Inherited

Condemnation Inherited

•

Man’s state at birth

Pelagian Innocent, and able to obey God

•

Effects of Adam’s sin

Only upon himself

Weakened Adam’s soul by loss of original righteousness

•

How did all sin?

By following Adam’s deed and state

By consciously ratifying Adam’s deed and state

•

What is depravity?

Evil habits of each individual

Uncondemnable but evil tendencies

•

Man’s basic condition What is imputed?

•

•

Method of transmission

Well Every man’s own sin None

Semi-Pelagian Same as Adam before the fall

Sick & Weak, needs divine assistance Adam’s fallen state, but not his personal sin None

Arminian Depraved, but still able to cooperate with To corrupt posterity, physically and intellectually. No guilt of Adam’s sin imputed By consciously ratifying Adam’s own deed, in spite of Holy Spirit’s aid Evil tendencies kept in spite of the Holy Spirit Sick

Federal Depraved, unable, and condemnable

Augustinian Depraved, unable, and condemnable

To insure condemnation of his fellows in covenant and their creation as depraved By being accounted sinners in Adam’s sin

Guilt of Adam’s sin, corruption, and death

Condemnable, evil disposition and state

Condemnable, evil disposition and state

Dead

Dead

Only man’s own sins and ratifying of this nature None

Adam’s sin, man’s own corruption, and man’s own sins Immediate: Adam to us

Adam’s sin, our depravity and our own sins Immediate: Adam to us

By having part in sin of Adam, as seminal head of the race

8) DISCUSS THE CONSEQUENCES OF THE FALL OF MAN IN GENESIS. Shame - Gen. 3:7 - “. . . and they sewed fig leaves together and made themselves coverings.” Fear - Gen. 3:10 - “. . . and I was afraid because I was naked.” Blame-shifting - Gen. 3:12-13 - "The woman whom You gave to be with me . . . The serpent deceived me.” Gen. 3:15 - "And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise your head, and you shall bruise his heel.” Pain and Sorrow - Gen. 3:16- “I will greatly multiply your sorrow in pain you shall bring forth children.” Role confusion - the wife will desire to rule the husband, but the husband will rule the wife. Gen. 3:16 - "Your desire shall be for your husband, and he shall rule over you.” The Ground is Cursed - Gen. 3:17 - "Cursed is the ground for your sake . . .” Separation from God- Gen. 3:24 - "So He drove out the man." Death - physical death, shall return to the dust. 9) DISCUSS THE MEANING OF DEATH IN THE BIBLE. Physical Death - death of the body; separation of the material part of man from the immaterial. Spiritual Death - separation from God Eph. 2:1-3 - who were dead in trespasses and sin The Second Death - consequence of the fall unless you are saved, it NOT only affected Adam ... it also affected his posterity. It is not having your name found in the Lamb’s book of life, and to be cast into the lake of fire (Rev 20:6,14).

10) HOW CAN A BELIEVER OVERCOME SIN IN HIS/HER DAILY LIFE? (OR BETTER) HOW DOES A BELIEVER PROGRESS IN SANCTIFICATION? This is really a category of Soteriology but it is included here instead.

The Biblical Context of Sanctification (don’t need to know this for oral) 1. God in his sovereignty has chosen to allow us to continue to sin even after justification. He has determined that we suffer the effects of our own sin, as well as the effects of Adam’s in the world around us. Although we have the firstfruits of the Holy Spirit, this suffering causes us to groan within (along with the whole creation) eagerly waiting for the redemption of our bodies (Rom. 8:18-25). 2. Although it is a God given desire, God has not promised sinless perfection while we are still in this body (Rom. 8:10-11). According to the scriptures believers still do sin (I John 1:8). 3. Indwelling sin is a reality for every believer (Rom. 7:21). 4. God’s goal for every believer is greater than not sinning. God’s goal for every believer is that we become like His Son Jesus Christ (Rom. 8:29). Becoming like Jesus Christ is the “good” that God is working in the life of every believer (Rom. 8:28). The difference is a matter of faith and focus. God has not told us to focus on what we do not have yet (sinlessness), but to trust in what we do have in Christ. We are a new creation (II Cor. 5:10). 5. Because of indwelling sin whenever anyone (believer or unbeliever) attempts to obey the law of God, it only serves to arouse the sinful passions that are at work in our members that bear the fruit of sin and death (Rom.7:4, 8:2). This indwelling sin is referred to in scripture as “the flesh”

that once held us under its dominion. It still dominates all unbelievers and it continues to reside within believers, and (the flesh) expresses itself when chosen by them (Rom. 7-8). 6. God has determined that this “flesh” is a part of the believer today and it means that we believers are completely unacceptable to God based on our own performance. However, we do not stand before God based on our performance, but in Christ, where there is no condemnation, ever (Rom. 8:1). 7. Therefore, sanctification works the same way as salvation (justification). Salvation is a gift of God (Eph. 2:8-9) by grace through faith in the word of God because of the sacrifice of Christ on the cross and through the power of the now indwelling Holy Spirit. The term salvation includes justification, sanctification, and glorification. All three aspects of salvation are received by faith from beginning to end, “by faith from first to last” (Rom 1:17 NIV).

The Biblical Process of Sanctification (know this for your Oral Exam) 1. Becoming like Christ is the work of God the Holy Spirit who transforms us and produces Christlikeness in us as we behold or contemplate his glory (who He is) as revealed in the Scriptures (II Cor. 3:18). 2. This transformation also takes place as we present or “yield” ourselves to God as living sacrifices and our minds are renewed by the Spirit through the Scriptures (Rom.12:1-2). 3. Fulfillment of the perfect righteousness that God requires of man (as revealed in the Law) is love (Rom. 13:9-10), which is the fruit of the Spirit’s presence in the believer (Gal.5:22). 4. Sanctification by faith means believing what God says about us as adopted Sons, new creations in Christ, and Saints (sanctified or holy ones). It comes as we believe that He is at work in us through suffering, trials, and death to ourselves to (II Cor. 4:7-12, Gal. 2:20) to reveal the character of Christ in and through us. Sanctification is not completely a passive operation. 5. Believers have responsibilities to God also. We must obey God’s commands to: deny self, take up the cross, follow Christ, forsake sin, flee youthful lusts, examine ourselves, work out our salvation with fear and trembling, and put off the old man with his desires and put on the new man with his desires. 6. God’s design for the sanctification of the believer is the biblical pattern of first the indicative and then the imperative. The commands and requirements of Christian living are always preceded by the statements of who we are in Christ, and because of Christ. 7. Believers do have responsibilities in sanctification, but they come only after we believe in what his word has said about what He has done for us and as a result therefore who we are in Christ. Good works and acts of obedience come after faith in God’s economy. 11) WHAT RESOURCES ARE AVAILABLE TO THE BELIEVER TO PROGRESS IN SANCTIFICATION TOWARD THE GOAL OF CHRIST-LIKENESS? Believers have many resources in sanctification. Here are some of them: 1. Prayer (heart to heart interaction with God James 5:16) 2. The Word of God, properly studied, and applied (I Peter 2:2) 3. The Spirit of God, believed on and followed as He leads (Rom. 8:14) 4. The People of God, The Church (the body of Christ functions as it was intended to Eph. 4 11-16) as we love one another by: i. Using our spiritual gifts for the benefit of one another to disciple, counsel, settle disputes, and discipline (Eph. 4:15-16) ii. Reminding one another of truth (Col. 3:16, Eph. 5:19-20)

5. 6.

7. 8. 9.

iii. Exhorting and encouraging one another (Heb.3:13, 10:26) iv. Confessing our faults and being healed (of our sins Jas.5:16) v. Living in Trinitarian Submission to one another (Eph. 5:21) vi. Bearing one another’s burdens (Gal. 5:1) vii. Restoring one who is overcome by sin (Gal. 5:2, Jas. 5:19-20) Godly counsel is counsel that will point you to God (who is our only true source of help Ps. 121:2) through the Scriptures. Parents are those who have the (God) given first responsibility to guide and direct your life, to provide instruction, correction, and discipline in helping you to become like Christ and to depend on Him. Parents are crucial resources that are usually avoided especially by teens and college students with disastrous results (Prov.1-9). Church leaders (Pastors/Elders) are those in spiritual authority over you. They answer to God and are responsible to Him to keep watch over the care and condition of your soul (Heb. 13:17). Human governmental authorities are those who are established by God for the punishment of those who do evil (Rom.13). Other human authorities for the Lord’s sake – school officials, teachers, coaches, mentors are established by God for our good, “for the punishment of those who do evil and the praise of those who do right” (Rom. 13, I Peter 2:13).

We refuse to make use of the resources that God has provided. Much of what believers accuse God of in failing to do to help them change in reality is often their own failure (and refusal) to humbly access and apply the resources that God has provided through His word. We must grow in Grace. Until our salvation is completed in glory, which is our confident expectation, we are to trust in His grace. We are commanded to stand in the grace of justification (Rom. 5:2), and to grow in the grace of sanctification (II Peter 1:2, 3:18), and fix our hope firmly on the yet to be revealed grace of glorification (I Peter 1:13). Grace may be defined as being completely exposed in all of our sinfulness by God, while at the same time being completely accepted by God (because of Christ who took all of the wrath of God in our place and unconditionally gave us His righteousness). Therefore, we are to live in constant awareness and grateful dependence on the grace of God.

SOTERIOLOGY 1) CLEARLY DEFINE THE FOLLOWING TERMS: Election - before the foundation of the world, God in His grace chose some to salvation in Christ with all its attendant blessings. (Eph. 1:4) THE BASIS FOR ELECTION IS FOREKNOWLEDGE (I PETER1:1-2) Foreknowledge is the pre-determined will of God to love and have an intimate relationship with those He elected. Not knowledge of our choices but intimate knowledge of the person beforehand. General Call is the gracious act of God whereby He invites sinners to receive the eternal salvation that is offered in Jesus Christ. (Acts 17:30) Efficacious Call is the invitation responded to by elect because of the work of the Holy Spirit. It will be responded to by the elect. (Rom 8:30) Irresistible Grace is the ministry of the Holy Spirit which leads the unbeliever who has been chosen to respond positively to the gospel. (John 6:37) Atonement is the substitutionary death of Christ, is a sacrifice that covers over our sin. (COVERS OUR SIN) Regeneration is the ministry of the Holy Spirit whereby He imparts spiritual life to spiritually dead people. (Eph. 2:1-5; Titus 3:5) Conversion is the turning of man from sin and self to God. (I Thess. 1:9) Repentance is a change of mind and life, turning from sin to God (Acts 20:21) Saving Faith (what must you believe to be saved) is the placing of one's trust in the person and work of Jesus Christ alone for salvation. (Romans 10:9-10) Believing in the PERSON and WORK of Christ! Justification is the act of God where He declares the believing sinner righteous the moment he/she trusts in Jesus Christ. (Rom. 5:1) (IT IS A JUDICIAL ACT OF GOD) Sanctification is the act(s) whereby believers are set apart from the sin. It is has positional, progressive, and final aspects perfectly realized at the rapture. Eph 4:22-24, Romans 8:30, II Cor. 3:18, II Peter 3:18 Propitiation is the satisfaction of God's wrath against sin by the sacrificial death of Christ. (I John 2:2). Redemption is God's purchase of sinners by the sacrifice of Christ from the slave market of sin. (Rom. 3:24) Particular Redemption states that the death of Christ purchased the redemption of only those God chose to save. (John 10:11-27) Reconciliation means that man is brought into a right relationship with God through the death of Christ. (Rom. 5:10) Adoption means that the believer is brought into the family of God and given all of the privileges and responsibilities of sonship. (Eph. 1:5) Glorification is the ultimate and eternal transformation of the believer into the image of Christ ... occurs either at the rapture or the resurrection. Gospel - the message and teaching of Jesus Christ and the Apostles. More than just the message that leads to salvation. The entire book of Romans is Paul’s presentation of the Gospel (Rom. 1:14-16, Gal. 1:4-6) 2)

DISCUSS THE RELATIONSHIP BETWEEN ELECTION AND HUMAN RESPONSIBILITY; BETWEEN ELECTION AND FOREKNOWLEDGE.

Scripture is clear that everyone will NOT be saved (Rev. 20:11-15). According to Eph. 1 and other passages, God chose to save some from eternal separation from Himself according to His good pleasure. Thus, God elected some to salvation. Salvation is of the Lord (Jonah 2:9) ... God draws men to Himself because He has ELECTED THEM to salvation (John 6:44). Only those elected to salvation will be saved. BUT this does NOT free man from his responsibility to "believe on the Lord Jesus Christ." This requires faith which God gives in the "salvation package" (Eph. 2:8-10). Man does NOT know who are the elect of God .. therefore, we are to believe on the Lord Jesus and after having believed we are to tell others that they need to be rescued from their slavery to sin. Election - Before the foundation of the world, God in His grace chose some to salvation in Christ with all of its attendant blessings and obligations. Responsibility – all men are held responsible by God for every choice they make including the choice to trust in Christ (Rev.20:11-15, John 3:18). Foreknowledge is God's pre-determined will to set His choice and love upon us (relationship w/the redeemed). 3)

USING APPROPRIATE SCRIPTURE EXPLAIN FOR WHOM GOD MADE PROVISION IN HIS PLAN OF SALVATION. John 1:29 - "the Lamb of God, who takes away the sin of the WORLD” John 3:16 - "For God so loved the WORLD that He gave His only begotten Son.” II Cor. 5:14-21 - ". . . and He died for ALL, that those who live should.” Rom. 5:6,8 - ". . . in due time Christ died for the UNGODLY. . . in that while we were still sinners, Christ died for us.” I John 2:2 - "And He Himself is the propitiation for, OURS SINS, and NOT for OURS ONLY but also for the whole world.” I Tim. 4:10 - ". . . who is the Savior of all men, especially of those who believe.” Heb. 2:9 - “That He might taste death for every man.”

4)

EXPLAIN WHAT GOD REQUIRES FOR A PERSON TO ENTER THE EXPERIENCE OF SALVATION. God requires a faith that includes repentance (Rom. 10: 9-10; 1 Thess. 1:9-10) BUT what God requires, He also provides for men who CANNOT produce it on their own (Eph. 2:8-10). Even repentance is a gift of God (II Tim. 2:25).

5)

CLEARLY DISTINGUISH BETWEEN LIMITED AND UNLIMITED ATONEMENT. DISCUSS THE SCRIPTURAL BASIS USED BY PROPONENTS OF EACH VIEW. Limited Atonement or five-point Calvinism teaches that Christ came to DIE ONLY FOR THE ELECT. Particular Redemption teaches that HIS DEATH ACTUALLY PURCHASED THE PARDON FOR THE ELECT. He died for the church (Eph. 5:25-27) He died for His friends (John 15:13) He died for His sheep (John 10:15) According to the LIMITED ATONEMENT VIEW Rev. 5:9 demonstrates God’s determination to save some out of every people group in the world. So, the words that express universals (all men, every man, the world) are simply meant to be representative, not all inclusive (all does not always mean all).

Rev. 5:9 - ". . . And have redeemed us to God by Your blood out of every TRIBE and TONGUE and PEOPLE and NATION.” Unlimited Atonement or four-point Calvinism teaches that Christ DIED FOR THE SINS OF THE ALL MANKIND. Redemption is extended to the ungodly. II Peter 2:1 - “. . . there will be false teachers . . . even denying the Lord who bought them.” Reconciliation includes the whole world. II Cor. 5:18-20 - “. . . that is, that God was in Christ reconciling the WORLD to Himself.” Propitiation includes the whole world. I John 2 - “. . . and not for ours only but also for the whole world.” I Timothy 4:10 - He is the Savior of the world, especially of believers. According to THE UNLIMITED VIEW by dying for sin (the sin of the whole world) Christ made salvation possible for the WHOLE WORLD while also securing salvation for the elect. Many dispensationalists who hold to the unlimited view would see Christ’s death accomplishing many (doxological) purposes, all of which glorify God*. These include the restoration of the creation (Rom. 8:21), and to demonstrate that the Lamb is the only one worthy to take the scroll and open it’s seals (thereby unleashing the wrath of God, and beginning the Day of the Lord), and to receive the blessing, honor, glory and dominion over every living creature in the universe, forever (Rev. 5). *For further discussion see notes on Dispensational Theology. Some Distinctions Between the Two Views There are many misconceptions of both views. They are too numerous to address here. For example, the denial of the salvation, or the questioning of the diligent study of those who have a different opinion than you on this issue, may be evidence of prideful arrogance and not the humble, Christ-like love that God requires of all who name him as Lord and Savior. These doctrines are often referred to as “the doctrines of grace”. In our interactions with others (especially believers) let us remember to be both the recipients of God’s grace, as well as those who are characterized by showing that same grace to those with whom we disagree. Even if we are right and they are wrong we are not excused from imitating Christ, who was “full of grace and truth.” Limited and Unlimited Atonement seek to ask and answer two very different questions. Both of these questions are clearly addressed in the Scriptures. Limited Atonement - Five Point Calvinism Asks the question “Who did Christ die for?’ Answer “He died for the elect.” Descriptive terms used specific groups of people (the church, his friends, his sheep)

Unlimited Atonement – Four Point Calvinism Asks the question “What did Christ die for?” Answer “He died for sin, all sin, the sin of the world.” Descriptive terms used universal terminology all, every, whole, the world,

The Unlimited view does not deny the death of Christ for His Church, but would also see other purposes, not limiting His death to the elect. Those purposes are discussed in the paragraph on the Unlimited View.

6)

ACCURATELY NAME AND DEFINE THE FIVE PRINCIPLE TENETS OF CALVINISM.

Total Depravity -man is spiritually dead; Therefore, he is UNABLE (in and of himself) to seek after God, to choose God, or to please God. (Man's whole person, including his intellect and will, has been affected by sin.) Unconditional Election - According to His own good pleasure and will, God, before the foundation of the world, chose some to be redeemed. This choice by God was totally apart from any merit of choice of man. Limited Atonement - The death of Jesus Christ purchased the pardon of the elect; Christ died ONLY for the elect. Irresistible Grace - A work of the Holy Spirit which draws the elect of God to salvation, guaranteeing their response to the gospel. Perseverance of the Saints the book of Hebrews says those who truly believe will persevere in faith, no matter what, until the end. Heb. 10:38-39 - ". . . but we are not of those who draw back . . . but of those who believe to the saving of the soul.” Some of the Puritans believed that perseverance of the saints referred to the saints persevering in good works. This amounts to works sanctification or sanctification by law keeping, a very dangerous antigospel doctrine. 7)

DEMONSTRATE FROM SCRIPTURE THE TRUTH OF ETERNAL SECURITY. PROVIDE A CAREFUL RESPONSE TO AT LEAST THREE PASSAGES OF SCRIPTURE OFTEN USED TO DEFEND THE OPPOSING VIEW.

Rom. 8:1 - "There is therefore NOW NO CONDEMNATION to those who are in Christ Jesus.” If we are in Christ we are not condemned, end of story. Rom.8:35 - NOTHING can separate the believer from the love of God which is in Christ Jesus. Nothing, not even our sin separates us from Christ. Rom. 8:29 - "For who He foreknew, He also predestined to be conformed to the image of His Son.” From eternity past God determined we are going to be like Christ. John 10:27-28 - " And I give unto them eternal life, and they shall NEVER perish.” Eternal life is eternal. This is a gift, unconditional, not to be taken back. Eph. 1:13-14 - "you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance.” John 17:12 - "and none of them is lost except the son of perdition . . .” Judas NEVER was saved! - chosen that the Scripture might be fulfilled. *Heb. 6:1-8 - "For it is impossible for those who were once enlightened . . .” if they fall away refers to some who were NEVER SAVED. (See v.9) Verses 4-5 sound like they are referring to a saved person. However here are some things to consider: 1. Tasting and partaking of the preaching of the word and Jewish worship gatherings in apostolic times were different than those of today. Hearing prophetic utterances, speaking and interpretations of tongues, words of knowledge, healings casting out of demons and many other things such as those described in I Cor. 14 may give a better picture of what the writer of Hebrews is describing. 2. Verses 7-8 gives the reader an illustration of whatever the writer was writing about in the preceding verses. The illustration speaks of two kinds of ground or soil. One kind yields useful things, and the other kind of ground yields worthless things.

3.

Verse nine is the clarifying verse. “But Beloved, (a term only used of believers) we are convinced of better things concerning you, even things that accompany salvation, though we are speaking in this way.” Therefore, the illustration suggests that the person who falls away was never saved. They were bad soil. Jesus said you will know them by their fruits. 4. This is a warning passage to all those who experience the power of the Holy Spirit in this special way that they face a more severe judgment if they return to the old form of Judaism which has been fulfilled in the Messiah. *Heb. 10:26 - "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins.” (Read vv.35-39) This passage deals with those who are tempted to turn back to Judaism after professing faith in Christ. It is a warning that those who do so face the vengeance and displeasure of God. However, says the writer, the righteous live by faith and we (believers) are not those who shrink back to destruction, but those who have faith for the preserving of the soul. The doctrine of perseverance comes from this passage (v.39). It teaches that those who have true saving faith continue to believe until the end. *John 10:28-29 - They say that one can JUMP OUT of the Father's hand. This misses the point of the passage which is that the believer is secure. The believer is in both the Father’s hand and in the Son’s hand. *John 15:2 - “Every Branch in me that does not bear fruit he takes away (lit. cleanses)” this term used in a gardening context to refer to pruning. 8)

EXPLAIN WHAT IS MEANT BY VICARIOUS, SUBSTITUTIONARY DEATH OF CHRIST.

• •

Jesus Christ died AS MY SUBSTITUTE, IN MY PLACE, ON MY BEHALF, and FOR MY BENEFIT! This view is based on the meaning and use of two Greek prepositions: “huper” in my place (Gal. 3:13, I Tim. 2:6, II Cor. 5:21) “anti” on my behalf (Mt.20:28, Mk.10:45). Luke 22:19-20 - “This is my body which is given for you . . .blood, which is shed for you.” Rom. 5:8 - ". . . While we were yet sinners, Christ died for us.''

9) EXPLAIN WHY PEOPLE NEED TO BE SAVED. PEOPLE NEED TO BE SAVED BECAUSE OF THEIR CONDITION AS LOST, DEAD, AND BOUND FOR DEATH, HELL, ETERNAL TORMENT AND ETERNAL SEPARATION FROM GOD. I Peter 1:15-16 - God is holy (demands perfection). Rom. 3:10-16 - There is no one righteous. Rom. 3:23 - “ALL have sinned (broken God's righteous standard, or better failed to reveal God’s character and nature) and fall short of the glory of God.” Eph. 2:1-4 - All men are born dead in trespasses and sins. Rom. 6:23 - Man is responsible to pay the wages of his sin against God (which is DEATH separation). 10)

USING APPROPRIATE SCRIPTURE EXPLAIN HOW YOU WOULD LEAD A PERSON TO A SAVING KNOWLEDGE OF CHRIST.

GOD IS HOLY - Isaiah 6; 1 Peter 1:15-16 - GOD IS THE STANDARD - HE IS WITHOUT SIN. THERE IS SOMETHING THAT SEPARATES HOLINESS FROM UNHOLINESS (SIN) .. God detests sin! THE FACT THAT ALL HUMANS ARE SINNERS Rom. 3:23 - "For all have sinned and come short of the glory of God” THE PENALTY FOR SIN Rom. 6:23 - "For the wages of sin is death.” THE PENALTY MUST BE PAID Heb. 9:27 - ". . . It is appointed unto man once to die and after this the judgment.” CHRIST PAID THE PENALTY Rom. 5:8 - "But God demonstrated His own love toward us in that while we were yet sinners, Christ died for us.” SALVATION IS A FREE GIFT Eph. 2:8-9 - "For by grace are you saved; it is the gift of God, not of works. . .” THE GIFT MUST BE RECEIVED John 1:12 - "But as many as received Him, to them He gave right (authority) to become the sons (children) of God.” HOW TO RECEIVE THE GIFT Rom. 10:9-10 - "That if you will confess with your mouth the Lord Jesus, and will believe in your heart that God has raised Him from the dead, you will be saved.” ANY GOSPEL PRESENTATION WILL BE ACCEPTABLE, BUT IT MUST BE DEFENDABLE FROM SCRIPTURE.

ECCLESIOLOGY 1)

CLEARLY DEFINE THE FOLLOWING TERMS: Universal Church - all saints who are in Christ, from Pentecost to the Rapture, baptized into the Body of Christ. Local Church - local assembly of believers, baptized and organized having pastors and deacons, meeting for the purpose of observing the ordinances ordered by Christ, evangelism, edification, fellowship, worship, and administration. Ordinance - a practice which Christ ordered the church to continue throughout the age in order that they might remember some spiritual truth represented by it. Sacrament - a practice which is believed to infuse grace into the one who participates in it. Immersion - to dunk; to submerge. Bishop - overseer; one who give direction and guidance. Elder - one who is of greater age, eventually came to mean ruler or leader. Deacon - servant, minister.

2)

USING APPROPRIATE SCRIPTURE DISTINGUISH BETWEEN THE UNIVERSAL CHURCH AND THE LOCAL CHURCH. UNIVERSAL CHURCH I Cor. 12:13 - "for by one Spirit we are all baptized into one body.” See above definition. LOCAL CHURCH I Cor. 1:7 - "To the church of God which is at Corinth." Acts 2:42-27 - “So continuing daily with one accord . . . breaking bread from house to house.” See above definition.

3)

DISCUSS THE VARIOUS USES OF THE TERM "EKKLESIA" IN THE NEW TESTAMENT. ekklesia - called out ones, assembly, church. 1. local church - I Cor. 1:2 - ''to the church of God which is at Corinth.” 2. universal church - Col. 1:18 - "and He is the Head of the body, the church.” Also Eph. 1:22-23. 3. Israelites in the wilderness - Heb. 2:12 - “In the midst of the assembly I will sing praises to You.” 4. Political assemblies - Acts 19:39-41 - "But if you have any other inquiry to make, it shall be determined in the lawful assembly.”

4)

USING APPROPRIATE SCRIPTURE EXPLAIN WHEN THE UNIVERSAL CHURCH CAME INTO EXISTENCE AND WHEN IT WILL BE COMPLETED. •

The Church began on the Day of Pentecost. This is when believers were first baptized by the Holy Spirit (placed into the body of Christ). Acts 2 - "When the Day of Pentecost had fully come, they were all with one accord in one place.” • The beginning of the Church is confirmed at the Baptism of Gentiles.

Acts 11:15 - “the Spirit fell on them just as he did upon us at the beginning.” • The Church age will come to its completion at the rapture. I Thess. 4:13-18 - ". . . and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.” 5)

DISCUSS WITH SCRIPTURE THE TITLES QUALIFICATIONS AND DUTIES OF THE PRINCIPLE OFFICERS OF A LOCAL NEW TESTAMENT CHURCH. Phil. 1:1 – “. . . to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons.” PASTOR-TEACHER; OVERSEER (BISHOP); ELDER - equip the saints for the work of ministry (Eph. 4:11-13). He must be blameless, the husband of one wife (a one-woman kind of man), temperate, sober-minded, of good behavior, hospitable, apt to teach (I Tim. 3:1-7). Shepherd (FEED) the flock of God; be a good example to the flock; care for them; lead them; protect them (I Peter 5:1-4). DEACON - Care for the physical needs of God's people (Acts 6: 1-7), aid the pastor/bishop/elder in the oversight of the flock of God (I Timothy 3:8). “He must be reverent, not doubletongued, not given to much wine, not greedy for money . . .”

6) DEMONSTRATE FROM SCRIPTURE THE TERMS PASTOR-TEACHER, ELDER AND BISHOP ARE ALL REFERRING TO THE SAME OFFICE. 1 Peter 5:1-4; Acts 20: 17-28 . . . These verses all describe the same functions and qualifications and they use all three terms with reference to the same individuals therefore they must refer to the same office. AN OVERSEER IS ALSO AN ELDER WHO SHEPHERDS AND TEACHES. 7)

USING APPROPRIATE SCRIPTURES DISCUSS THE ARGUMENTS FOR THE SINGULAR ELDER AND FOR THE PLURALITY OF ELDERS’ VIEWS OF CHURCH LEADERSHIP. The term "overseer-bishop" is often used in the SINGULAR in reference to local church leadership (I Tim. 3:1-7) BUT it can be used in the PLURAL (Phil. 1:1). Scripture does use the term "elder" in the plural (Acts 20:17-28; 1 Peter 5:1-4) Peter (an apostle called himself an elder). If the term "elder" is used to refer to both pastors AND deacons then there is definitely a plurality elders in the local church leadership.

8)

IDENTIFY THE ORDINANCES OF A LOCAL NEW TESTAMENT CHURCH AND EXPLAIN THE SIGNIFICANCE OF EACH. Baptism - symbolizes the believer's union with Christ in His death, burial, and resurrection. It is a public testimony of an inner reality. (Matt. 28: 19; Acts 2:41). (BAPTISM BY IMMERSION) Lord's Table - the Lord commanded His followers to observe this ordinance to remember His death until He returns. Symbolizes believers' communion with Christ by partaking of bread and wine (His body and blood).

I Cor. 11:17-34 - “For as often as you eat this bread and drinkthis cup, you proclaim the Lord's death till He comes.” 9)

USING APPROPRIATE SCRIPTURE EXPLAIN WHY THE PROPER MODE OF BAPTISM IS IMMERSION. 1. Matt . 3:13-17* - "When He had been baptized, Jesus came up immediately from the water.” *NOTE -This is an example of Jewish, not Christian, baptism. 2. Acts 8:38-39 - ". . . And both Philip and the eunuch went down into the water, and he baptized him.” 3. NO OTHER METHODS OF BAPTISM ARE MENTIONED IN SCRIPTURE. In addition, ONLY IMMERSION symbolizes the death, burial, and resurrection of Jesus Christ (Romans 6). 4. The word “baptizo” means to dip or submerge. 5. There are other words for sprinkle or pour none are used of baptism. 6. Sprinkling comes from a hermeneutic that sees no distinction between the Church and Israel. 10) DISCUSS THE ARGUMENTS FOR AND AGAINST TRINE IMMERSION.

Trine Immersion - immersion of a person THREE TIMES to symbolize the tri-unity of the Godhead. Matt. 28:18 - notice the singular "name" Believers were to be baptized in the one name of the Father, Son, and Holy Spirit. 11)

EXPLAIN FROM SCRIPTURE THE RELATIONSHIP BETWEEN WATER BAPTISM AND LOCAL CHURCH MEMBERSHIP. I Cor. 12:13 - "For by one Spirit we were all baptized into one body.” One must be saved to become a member of the Universal Church ... thus, salvation is to, be a requirement to join a local assembly. We see from Scripture regarding the early church that the order was always believe and be baptized (Acts 2:41; Acts 8:34-39; Acts 16:32-34). Baptism is a public confession of one's identification with Jesus Christ in His death, burial, and resurrection -- at the moment a person believes, he is baptized by the Holy Spirit.

12)

EXPLAIN THE BIBLICAL TASK/MISSION/PURPOSE OF THE NEW TESTAMENT CHURCH. Eph. 3:20-21 - TO GLORIFY GOD BY: worship - (Phil. 3:3. "for we are the circumcision who worship God in the Spirit.") edification - (Eph. 4:11-16. "for the equipping of the saints . . . for the edifying of the body of Christ.") fellowship - (Heb. 10:24-25. "and let us consider one another . . . not forsaking the assembling of ourselves together.") evangelism - (Acts 1:8. "and you shall be witnesses to Me through these activities those who belong to God are to strive to live holy lives while holding last to "the faith which was once for all delivered to the saints.

12) EXPLAIN FROM SCRIPTURE HOW THE CHURCH AND ISRAEL MAY BE DISTINGUISHED AND DISCUSS WHY THIS DISTINCTION IS SO IMPORTANT. You should be able to discuss the following distinctions w/Scripture: 1. Different divine plan and purpose for Israel and the Church 2. Different beginning and ending for Israel and the Church 3. Different means of becoming a part of Israel and the Church 4. Different resurrections for Israel and the Church 5. Different judgments for Israel and the Church 6. Different promises in the Scriptures for Israel and the Church Rom. 11:1-32 - "that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so, all Israel will be saved.” while Israel has been laid aside God is now in this age operating in this world through the Gentile church (I Cor. 12:13) no baptism of the Spirit in the O.T. economy of Israel. Then also later through the Gentile dominated nations during the Tribulation Period, which leads up to the salvation of Israel. God used Israel to display His power and character to those who were NOT His covenant people. One of the main functions of those covenant people was to be the means by which He would bring the Messiah into the world. God promised His covenant people a kingdom that would last forever. They rejected the kingdom when they rejected His Son. Thus, God started the church and continued His program. Scripture teaches a "rapture of the church" (I Thess. 4: 13-18) and predicts a future period when God will again deal with the nation Israel (Rev. 6-18). In order for men to interpret the Scriptures literally, grammatically and historically, there must be a distinction between Israel and the Church. If not, there are some serious interpretation problems when it comes to dealing with tribulation period and the millennial period. 14) USING APPROPRIATE SCRIPTURE, EXPLAIN WHAT THE BIBLE TEACHES CONCERNING THE CAUSES AND PRODECURES FOR CHURCH DISCIPLINE. I Cor. 5:1-11 - "It is actually reported that there is sexual immorality among you . . . deliver such a one to Satan for the destruction of the flesh (DISFELLOWSHIPING) for lack of repentance.” I Thess 5:14 - "warn those who are unruly'' II Thess. 3:6-15 - "some of you walk in a disorderly manner, not working at all . . . note that person and do not keep company with him.” Titus 3:10 - "Reject a divisive man after the first and second admonition . . ." (DISFELLOWSHIPING) Matt. 18:15-20 - "if your brother sins against you, go and tell him his fault between you and him . . . take with you one or two more . . . tell it to the church. If he refuses to listen to the church let him be to you like a heathen and a tax collector.”

15) LIST AND EXPLAIN THE BAPTIST DISTINCTIVES AND SUPPORT EACH WITH APPROPRIATE SCRIPTURE. Biblical Authority - the Bible is the SOLE authority for faith and practice (II Tim. 3:16-17). Autonomy of the Local Church - every local church can govern its own affairs (Acts 6:1-5). Priesthood of All Believers - every believer can go before God on his own (Heb. 4:14-16). Two Offices - Pastor and Deacon (Phil. 1:1). Individual Soul Liberty - every individual can and must study the Bible for himself (Acts 17:11). Saved Church Membership - local church members are to be saved (Acts 2:41 -47). Two Ordinances - Baptism and Communion. (Acts 2:41-42). Separation of Church and State - government and the church ought not govern each other’s affairs (Rom. 13:1-7).

17) DISCUSS YOUR UNDERSTANDING OF THE BIBLICAL DOCTRINE OF ECCLESIASTICAL SEPARATION.

PRIMARY SEPARATION - The Church must obey the Biblical command to separate from (or refuse to fellowship with) Apostates and unbelievers within the Church. II Cor. 6:14-18 - "Do not be unequally yoked together with unbelievers.” Rev. 2:2 - Rebuked for their tolerance of false teachings. Gal 1:6 - Any one teaches anything other than the Gospel (the gospel is the entire teaching of Christ and the Apostles) is accursed (cut off from God and His people). Matt. 15:11 – “beware of the leaven (of unbelief) of the Pharisees and Sadducees.”

SECONDARY SEPARATION - The Church must obey the Biblical command to separate from (or refuse to fellowship with) Christians living in continual, unrepentant sin. This includes those living in disobedience to the clear teachings of Scripture. This includes disobedience to the clear command to separate from unbelief and apostacy in the Church. . I Cor. 5:1-13 - “Do you not know that a little leaven (of immorality) leavens the whole lump of dough? . . . Remove the wicked man from among you.” Rom. 16:17 - keep your eye on those who cause dissentions and hindrances contrary to the teaching which you learned, and turn away from them. II Thess. 3:6,14-15 - “Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep aloof from every brother who leads an unruly life and not according to the tradition which you received from us.” . . . “And if anyone does not obey our instruction in this letter, take special note of that man and do not associate with him, so that he may be put to shame. And yet do not regard him as an enemy, but admonish him as a brother.”

Principles from Matthew 18 and loving discipline must be practiced here with a view towards restoration. We learn our practices from the doctrines taught in Scripture. If there is faulty doctrine, there will be faulty living. Therefore, the church SHOULD NOT and CANNOT associate, cooperate, participate, or fellowship in the functions and tasks commanded by the New Testament with those who deny the sound doctrines taught in the Scriptures. Neither can they do so with those who are immoral and are not repentant. WE (THE CHURCH) MUST SEPARATE FROM THOSE WHO DENY THE TEACHINGS OF CHRIST AND THE APOSTLES (APOSTATES AND UNBELIEVERS) IN THE CHURCH, AND WE MUST ALSO SEPARATE FROM CHRISTIANS WHO CONTINUALLY REFUSE TO OBEY ANY OF GOD’S COMMANDS, (DISOBEDIENT BROTHERS) INCLUDING THOSE WHO CONTINUALLY REFUSE TO OBEY GOD’S COMMAND TO SEPARATE FROM APOSTATES.

ESCHATOLOGY 1) CLEARLY EXPLAIN THE FOLLOWING TERMS: Rapture - "caught up; to meet and escort," .. those who are in Christ will be caught up to meet him in the air upon His descent from heaven. Tribulation - the literal seven-year period (70th - 7 of Daniel) when the world, primarily Israel, is judged for sin. Pretribulational Rapture - the belief that the rapture will happen before the tribulation, rescuing the church from the judgment to come. Mid-tribulational Rapture - the belief that the rapture will occur in the middle of the tribulation, possibly saving the church from the "great wrath'' of God. Partial Rapture - belief that ONLY THE PURE, VISIBLE CHURCHES will be raptured while all others will have to experience the tribulation as punishment for their sin. Posttribulation Rapture - belief that the rapture will occur at the END of the tribulation period. Judgment Seat of Christ - "Bema" the judgment at which all who are in Christ will receive rewards for their works on earth . Great White Throne Judgment - judgment following the millennial period at which ALL UNBELIEVERS will be judged for their sin and cast into the lake of fire which God prepared for Satan and his angels. Historic Premillennialism - belief that the second advent of Christ and the rapture inaugurate the kingdom on earth - uses the Amillennial hermeneutic and sees NO DEFINITE TRIBULATIONAL PERIOD. DISPENSATIONAL PREMILLENNIALISM - belief that the church and Israel are distinct and are NOT to be confused, therefore the rapture ends the church age and inaugurates the tribulation period which is the continuation of God's Old and New testament promises to national Israel. Postmillennialism - the second advent of Christ occurs after the church has been effective in establishing the kingdom on earth (when the majority of people adopt the Judeo-Christian ethic). Amillennialism - belief that the church is SPIRITUAL ISRAEL, therefore the kingdom is in the hearts of believers and is NOT literal. Dispensation - A dispensation is a distinguishable economy or administration in the outworking of God's purpose with a particular group of people. Non-dispensational - belief that God deals with men in the same way through all periods of time.

2)

OUTLINE THE MAIN ESCHATOLOGICAL EVENTS IN THE ORDER IN WHICH YOU BELIEVE THE SCRIPTURE TEACHES THEY WILL OCCUR. FOR EACH EVENT IDENTIFY AT LEAST ONE KEY PASSAGE OF SCRIPTURE IN WHICH THAT EVENT IS DISCUSSED. Note – After the Cross (which is the definitive judgment and resurrection carried out by Christ) each dispensation concludes with a resurrection followed by a judgment. Rapture (of the church) - I Thess. 4:13-18 - “. . . Then we who are alive and remain shall be caught up together . . . to meet the Lord in the air” Judgment Seat of Christ (the judgment of all church age believers) – I Cor. 3:10-15; II Cor. 5:10. Once the believer is absent from the body and present with the Lord then they appear before his Judgment Seat. This judgment takes place during the Tribulation period while the church is present with the Lord Jesus Christ John 14:17, 1 Thessalonians 4:17. See question #6. Seven year Tribulation Period (which, once the church is raptured from the earth, concludes the Mosaic age or Dispensation) - Matt. 24:4-29 - “. . . Then there will be great tribulation, such as has not been since the beginning . . . nor ever shall be” Second Advent (or second coming) of Christ to earth- Matt. 24:30-25:13 - “and they will see the Son of Man coming on the clouds of heaven with power and great glory” Sheep and Goat Judgment – Matt. 25:31-46, see question # 6. General Judgment of all Old Testament and Tribulation People – Dan. 12: 1-2, See question #6 Millennium - Rev. 20:4 - “. . . and they lived and reigned with Christ for a thousand years.” Great White Throne Judgment – This is the final judgment on The Devil/Satan, his angels, and all unbelieving people who have ever lived. They are cast into the lake of fire... Rev. 20:11-15 “Then I saw a great white throne and Him who sat on it . . . and I saw the dead, small and great, standing before God.” See also question # 6. Eternal State - Rev. 21-22 - “Now I saw a new heaven and a new earth.”

3) EXPLAIN THE RELATIONSHIP BETWEEN THE MAJOR OLD, TESTAMENT COVENANTS AND ESCHATOLOGY; BETWEEN THE ABRAHAMIC AND DAVIDIC COVENANTS AND THE MILLENNIUM. EXPLAIN WHY YOU BELIEVE IN A LITERAL FULFILLMENT OF COVENANT PROMISES TO ISRAEL. Abrahamic Covenant - land, seed, blessing (Gen. 12; Gen. 15) Mosaic Covenant – civil, ceremonial, moral law for the theocracy (Ex. 20; Deut. 30) Davidic Covenant - house, kingdom, throne, forever (II Sam. 7) New Covenant - law written on hearts (Jer. 31) The Davidic Covenant expands the seed aspect of the Abrahamic Covenant. They both have their complete fulfillment in the millennium when Christ rules the world from the Throne of David . . . the nation of Israel in their land and all the world is being blessed because of her. There will be a literal fulfillment of the covenant promises to Israel because the Bible establishes a pattern of literally fulfilled prophecies. If one is to be consistent with a literal hermeneutic, then the promises to Israel must be literally fulfilled with Israel as the recipient. There are a number of views concerning the church’s relationship to the New Covenant. Most interpreters hold to some form of participation in, or partial fulfillment of the New Covenant for the church in this age. Amillenialists believe that the New Covenant, as well as all of the Old Testament promises to Israel are fulfilled

spiritually, in the church. A few interpreters hold to participation in, or fulfillment of the New Covenant by Israel only (and not the church at all). 4) DISCUSS WHAT IS MEANT BY THE NEW COVENANT. (Jer. 31:31ff) “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah and not according to the covenant that I made with their fathers.” The New Covenant promises a time when God, after bringing Israel and Judah out of captivity, will write the law on the hearts of His people (see also Ezekiel 36:22-32). It is an eternal covenant, which will find its fulfillment in either the millennium or eternal state. As stated above some believe that the church is a minister of the covenant, but is NOT the recipient of the covenant. They say the church may enjoy similar blessings because some of the blessings are for all of the people of God after the cross. Most say it can enjoy some of the blessing of the covenant because it is rightly related to its Mediator, Jesus Christ. 5)

EXPLAIN THE PRIMARY PURPOSES OF THE TRIBULATION PERIOD. The Tribulation Period is to bring the nation Israel to repentance and restoration to God and the reception of their Messiah. During this period, God will judge mankind for his sin. Also, the nation of Israel will be judged by the means of persecution. Such persecution will show them of their need of the Messiah, Jesus Christ.

6)

CLEARLY DISTINGUISH BETWEEN THE JUDGMENT SEAT OF CHRIST, THE JUDGMENT OF THE SHEEP AND GOAT NATIONS, AND THE GREAT WHITE THRONE JUDGMENT. Judgment Seat of Christ – I Cor. 3:10-15; II Cor. 5:10 The judgment at which ALL who are in Christ will either receive rewards. There is no condemnation to those who are in Christ (Rom. 8:1). This judgment takes place after the church age while the church is in heaven in the Father’s house (John 14:2-3; I Thessalonians 4:17 “so shall we ever be with the Lord”) Old Testament and Tribulation People – Dan. 12:1-2 The judgment following the tribulation (an unprecedented time of distress [trouble KJV]) where God will deliver his people by resurrection and reward them with everlasting life. He will also condemn “others to disgrace and everlasting contempt”. Sheep and Goat Nations Judgment - Matt. 25:31-46 The judgment following the tribulation at which those Gentiles that treated well the Jews during the tribulation will be allowed to enter the millennium. Great White Throne Judgment – Rev. 20:11-15 The final judgment following the millennial period at which ALL unbelievers will be judged for their sin and cast into the lake of fire which God prepared for Satan and his angels.

7) DISCUSS WITH SCRIPTURE THE ARGUMENTS FOR THE PRE-TRIBULATIONAL RAPTURE OF THE CHURCH.

1. Titus 2:13 – The future hope for the believer is the return of Jesus in glory. The next event that the Christian should look forward to is the appearing Jesus (not tribulation).

2. Philippians 3:20 – Paul tells the believers that they will be taken to their place of citizenship (heaven), and that they should be eagerly awaiting the return of the Savior who will transform their bodies to be like His glorious body. 3. I Corinthians 1:7 – The Corinthians are exhorted to eagerly await the coming/revealing of Jesus Christ, and to live in light of that coming/revealing/appearing (see also I John 3:1-3). 4. John 14:1-3 – The night before his crucifixion Jesus speaking to his disciples (who are the foundation of the Church) said that he would leave and come again to take them to his father’s house. That house would be a place of permanent fellowship with him. This is new revelation because they were anticipating the establishment of the kingdom on earth. Going to heaven as a group was a NEW CONCEPT. 5. I Corinthians 15:51-53 – Bodily resurrection was not a mystery (any Church truth would be) but the fact that some believers would be caught up in the air in transformed, immortal bodies was new. The idea of getting a resurrection (glorified) body without dying first was newly revealed. 6. I Thessalonians 4:13-18 • The rapture is the next event the Church is to anticipate. • There are no signs leading up the rapture. • There are three inaugural sounds i. A shout (of command) poss. commanding the dead to come out of the graves. ii. The archangel’s voice iii. The trumpet of God – there are many trumpets in scripture. This trumpet is for the Church. • In the clouds – clouds accompany Jesus and his glorious presence. • Meeting in the air – Church saints will meet the Lord in the air (somewhere between earth and heaven). This distinguishes the rapture from the second coming. In the second coming the Lord actually comes to the earth and remains there (Zech. 14 4-5ff; Rev. 19:11-16). • Those raptured are the Church – Believers “in Christ” are placed into the body of Christ beginning at Pentecost (Acts 2). These are the only ones taking part in the rapture. Israel is never promised what is described here. • All believers will experience a change – “we shall all be changed” refers to both the dead first and then the living believers (I Cor. 15:51-53). • The results of the rapture i. Christ’s promise to return is fulfilled (John 14). ii. Our Salvation will be complete. We will receive our new bodies, which is the final step in the process of salvation. iii. The uniting of all in the body of Christ. According to I Thessalonians 4:13-18 death separates us from the rest (the living part) of the body of Christ, and the rapture unites us all. 7. I Thess. 1:10 - “even Jesus who delivers us from the wrath to come.” The believer is promised that Jesus delivers us from the time of wrath that is to come upon the whole earth. This is believed to be the tribulation period. 8. Rev. 3:10 - “I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.”

There must be an interval between the Rapture and the Second Coming of Christ otherwise, who will populate the Millennial Kingdom? Scripture clearly makes a difference between Rapture and Second Coming passages (see Matt. 24). 8)

. EXPLAIN WHAT IS MEANT BY DISPENSATIONAL THEOLOGY AND OUTLINE THE MAJOR DISPENSATIONS.

Dispensational Theology or dispensationalism is the term given to that system of theology which holds to: • consistently literal interpretation of all Old Testament texts • the necessary distinction between Israel and the Church • holds to a doxological view of Biblical history which is a comprehensive overview of the purposes of God as they are expressed in the progress of revelation throughout the various dispensations • Old Testament priority, namely that the New Testament does not reinterpret the Old, but that the Old Testament is the subject of II Timothy 3:16. Pre-Israel-- Israel -- Church Age –Millennium→Eternal State(Kingdom) Each Dispensation is characterized by: 1. Revelation or Command from God 2. Accountability or Judgment for disobedience to the command/revelation 3. Grace given to some who God has chosen Each dispensation ends in judgment. Each dispensation after the cross will end with a resurrection and a judgment. 1. First Christ, his judgment for sin for all who will believe and then his resurrection from the dead. 2. The Rapture, which is the resurrection from the dead for all who are dead in Christ. The judgment for Church Age believers has already taken place at the cross where Jesus Christ bore the substitutionary penalty for their sin. 3. The Second Coming, which will mark the end of the Tribulation period and the Resurrection of all those who trusted in God during the Old Testament and Tribulation periods. Following the Tribulation, Dan. 12:1-2 (the time of [Jacob’s] unprecedented trouble or distress) there will be a general resurrection for these to everlasting life. Later (Daniel 12 does not specify when) there is a resurrection for those who will experience disgrace and everlasting contempt. 4. At the Second Coming, Matt. 25:31-46 there will also be a judgment on the Gentiles who treated Israel well during the Tribulation period. These good works justify [demonstrate the reality of their faith] see James chapter 2 for examples of this use of the word justify. 5. At the end of the millennial period there is a brief rebellion led by Satan followed by the Great White Throne Judgment – Rev. 20:11-15. This is the resurrection and then judgment at which ALL unbelievers for all time will be raised and then judged for their sin (and the fact that their names are not found in the Lamb’s book of life) and be cast into the lake of fire that God prepared for Satan, his angels, the beast and the false prophet. The lake of fire is a place of torment day and night and which burns forever and ever (Rev. 20:10).

Progressively each dispensation reveals: • The greatness of God’s word, revelation or commands • The depths of Man’s sin, depravity, and resultant alienation from God • God’s righteous judgment on sin • The abundance of God’s love and grace that he lavishes on those who believe • All that is revealed result in the praise of the glory of his grace (Eph. 1:6)

9)

DISCUSS THE RESURRECTIONS IN SCRIPTURE WHICH EITHER HAVE OCCURRED OR WILL YET OCCUR. 1) At the resurrection of Christ Matt. 28:6 “He has risen, just as he said.” 2) At the rapture, the dead in Christ (I Thess. 4:13-18). 3) At the end of the tribulation the O.T. saints and those who died during the Tribulation Period (Daniel 12; Matt 24:31). 4) At the end of the millennium, ALL unbelievers of all ages (Rev. 20:5, 11-15).

10) DISCUSS THE VARIOUS HERMENEUTICAL PRESUPPOSITIONS OF THE AMILLENNIALIST AND THE PRE-TRIBULATIONIST. Amillennialist: The promises of the Abrahamic, Mosaic, covenants are for ONLY believing Israel. The church is just a new name for believing Israel, the spiritual seed of Abraham. The kingdom is in our hearts in the church age. The N.T. reinterprets the O.T. Pre-tribulationist: The promises of the Abrahamic, Mosaic, and Davidic covenants are for ALL of national Israel. The church and Israel are distinct, NOT the same. The kingdom is a literal kingdom for Israel .. Progressive revelation shows that the N.T. can only be understood in light of the O.T. 11) USING THE O.T. AND THE BOOK OF REVELATION DESCRIBE WHAT CONDITIONS WILL IN THE MILLENNIUM. Psalm 72:8-11 - “. . . Yes, all kings shall fall down before Him; all nations shall serve Him.” Isa. 11:1-16 - “. . . the wolf shall dwell with the lamb . . . the lion shall eat straw like the ox the nursing child shall play by the cobra's hole and the weaned child shall put his hand in the viper's den . . . the earth shall be full of the of the knowledge of the Lord.” Isa. 35 - “. . . waters shall burst forth in the wilderness, and streams in the desert.” Rev. 20:1-10 - “. . . over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” 12) EXPLAIN THE FOLLOWING TERMS: Antichrist - the man of sin who brings peace at the beginning of the Tribulation Period and demands to be worshipped in the middle, and is empowered by Satan.

Abomination of Desolation - the middle point of the Tribulation Period when the antichrist goes into the temple and demands to be worshipped. The Great Tribulation - the second half of the 7-year Tribulation Period when God's wrath is even more heavily poured out on the earth. The Day of the Lord – (there are a variety of views) this is more clearly known as the Day or time of the Lord’s Wrath it begins with the tribulation period, includes the second advent of Christ, the Millennium and ends with the Great White Throne judgment. Spiritual Israel - a term for the church used by ammillennialists, denotes that the church will spiritually fulfill the promises to Israel.

ANGELOLOGY 1. GIVE EVIDENCE THAT ANGELS ARE PERSONS. a. Intellect – 1 Peter 1:12 b. Emotion – Luke 15:10 c. Will – 2 Peter 2:4 (they could choose to sin) 2. DEMONSTRATE THAT ANGELS ARE SPIRIT BEINGS. a. Angels are called “ministering spirits” – Hebrews 1:14 b. Angels “do not marry” – Matthew 22:30 3. EXPLAIN THE ORIGIN OF ANGELS. a. “He created all things … visible and invisible” – Colossians 1:16 b. “He commanded and they [angels] were created” – Psalm 148:2-5 c. Time of their creation – Job 38:7 4. EXPLAIN THE MEANING OF TERM “ANGEL”. a. Hebrew word malach means “messenger” (men, spirits, Christ) b. Greek word agelos means “messenger (men, spirits) … so, “angel” describes a function/job not one specific type of being. 5. LIST AND EXPLAIN THE DIFFERENT KINDS OF SPIRIT BEINGS. a. Archangel Jude 9 Michael the archangel b. Cherubim Genesis 3:24 function - guarding holy places c. Seraphim Isaiah 6:2 means “burning ones” 6. LIST AND EXPLAIN THE ACTIVITIES OF ANGELS. a. Guard Over Humans – Psalm 91:11-13 b. Worship God – Hebrews 1:6 c. Rejoice Over Repentance – Luke 15:10 d. Attend to the Dead – Luke 16:22 7. DESCRIBE THE DESTINY OF ANGELS. a. Christ did not die for angels – Hebrews 2:16 b. Elect Angels – 1 Timothy 5:21 c. Devil’s Angels to Lake of Fire – Matthew 25:41 8. EXPLAIN THE TERM “THE ANGEL OF THE LORD.” a. Appearance to Joshua – Joshua 5:13-15 b. Appearance to Samson’s Parents – Judges 13 c. Messenger of Covenant – Malachi 3:1 … Pre-incarnate appearance of Christ = “Christophany”

DEMONOLOGY 1. GIVE EVIDENCE THAT DEMONS ARE PERSONS. a. Intellect 1 Timothy 4:1-3 Doctrines of Demons b. Emotion James 2:19 they tremble c. Will Luke 8:32 ask Jesus to send them into swine 2. EXPLAIN THE TERMS FOR DEMONS. a. Unclean Spirits Luke 4:33 b. Demon Luke 8:30

“a spirit of an unclean devil” huge numbers called “legion”

3. DEMONSTRATE THAT DEMONS ARE RULED BY SATAN. a. Beelzebub/Satan Ruler of Demons – Matthew 12:24 b. “the Devil and his angels” – Matthew 25:41 … demons are fallen angels: likely, but not proven. 4. EXPLAIN THE TERMS USED FOR DEMON ACTIVITY. a. “have a demon” (most frequent 16x) b. “demonize” (most non-specific 13x) c. “enter/cast out” (place of activity within a person 7x) 5. LIST THE FOUR FLAWS OF NEW DEMONOLOGY. (Neil Anderson/Fred Dickason). a. Little Evidence/Overstated Conclusions:  demonic activity towards believers binding demons b. Deceptive Reasoning  Use of non-specific “demonize” instead of more common terms to allow for wide array of demon activity towards believers c. Unbiblical Assumptions  ‘generational demons’ from Exodus 20:5 d. Replace Sound Doctrine with Ubiquitous Demons  replace doctrine of sanctification/indwelling sin blame every kind of problem on demons 6. DESCRIBE THE DESTINY OF DEMONS. a. Some fallen angels are now bound – 2 Peter 2:4 b. Ultimate destiny = Lake of Fire – Matthew 25:41

SATANOLOGY 1. GIVE EVIDENCE THAT SATAN IS A PERSON. a. Intellect – 2 Corinthians 2:11 b. Emotion – Revelation 12:17 c. Will – 2 Timothy 2:26 2. LIST THE NAMES OF SATAN WITH SCRIPTURE REFERENCES. a. Devil (slanderer) – Luke 4:2 b. Satan (adversary) Job c. Serpent – Revelation 12:9 d. Great Dragon – Revelation 12:9 e. Evil One – John 17:15 f. Abaddon/Appollyn (destroyer) – Revelation 9:11 g. Tempter – Matthew 4:3 h. Accuser – Revelation 12:10 i. Deceiver – Revelation 12:9 j. Prince of this World – John 12:31 3. GIVE BIBLICAL EVIDENCE FOR THE FALL OF SATAN. a. Pride (give NT reference) – 1 Timothy 3:6 b. Satan is Lucifer? – Isaiah 14 4. EXPLAIN THE ACTIVITIES OF SATAN. a. Blinds the mind of unbelievers – 2 Corinthians 4:4 b. Tempts believers – 1 Thessalonians 3:5 c. “Prince of the Power of the Air” – Ephesians 2:2 d. Accuses believers – Revelation 12:10 5. DESCRIBE THE DESTINY OF SATAN? a. Bound in Pit during Millennium – Revelation 20:1-3 b. Cast into Lake of Fire – Revelation 20:7-10

None of the material in the Appendix sections is required for your oral it is simply fuller explanation of what is in the notes. You will not be examined over this material. APPENDIX A THE MINISTRY OF THE HOLY SPIRIT IN THE OLD AND NEW TESTAMENT It is the purpose of this section is to gain a big picture understanding of the ministry of the Holy Spirit in the Scriptures in order to gain a fuller understanding of the various ministries that He has. This will be done by an examination of various texts pertinent to this study. This will be followed by conclusions drawn from each passage. Finally conclusions will be made as to the Spirit’s ministry as a whole. The Role Of The Holy Spirit In The Old Testament GENESIS - DEUTERONOMY Genesis 1:2 hovering at creation Genesis 6:3 striving with man (restraining sin?) Exodus 31:3; 35:31 craftsmen, Bezalel filled to build the tabernacle to god’s specifications Exodus 11 Moses, the 70 elders, Eldad and Medad filled, prophesied and led Israel Numbers 24:2 came upon Balaam and he prophesied Deuteronomy 34:9 Joshua filled to lead Israel JUDGES Judges 3:10 Othniel, 6:34 Gideon, 11:29 Jephthah, 13:25 & 14:6 Samson Empowering them to deliver Israel KINGS I Samuel 16:6,10 Saul I Samuel 16:13-14 from Saul to David, see also Psalm 51:11 II Samuel 23:1 David’s last song, he wrote inspired Scriptures Empowering them to rule as king and for David to write Scripture

PROPHETS I Samuel 19:20 messengers of Saul prophesied II Kings 2:15-16 Elijah and Elisha I Chronicles 12:18 others Amasai chief of David’s 30 men II Chronicles 15:1 Azariah, 20:14 Jahaziel, 24;20 Zechariah the priest The Spirit enabled them to prophesy THE WRITINGS Psalm 51:5 the Spirit was taken from Saul and given to David enabling him to rule as king. David prays that this would not happen to him. Psalm 139:7 there is nowhere to flee from the Spirit’s presence Psalm 143:10 He leads the psalmist on level ground ( in doing His will) THE WRITING PROPHETS The Messiah or Anointed one (Greek- The Christ) ISAIAH 11:2, 42:1, 61:1 he would have the Spirit upon him thus empowering him for his messianic ministry Restored Israel Isaiah 32:5 millenial blessings on all creation by the Spirit Isaiah 44:3 millennial blessings on Israel by the Spirit Isaiah 59:21 a Redeemer promised for Israel and His Spirit on them Isaiah 63:10-14 the Spirit worked with Israel and gave them the land EZEKIEL 2:2,13-14 lifted him up and moved him Ezekiel 8:3 gave him visions, 11:5 fell on him and told him what to say Ezekiel 36:27 within Israel at the restoration of the nation Ezekiel 39:29 on the day of the Lord, restoration of Israel, the Spirit will be poured out on Israel We sometimes forget that God’s plan is first for Israel and her restoration. Along with her restoration will be the restoration of the creation. This restoration will come as God pours forth His Spirit on the nation; then they repent, they are spiritually renewed, and receive their Messiah. The Role Of The Holy Spirit In The New Testament MATTHEW Matthew 1:18 the conception of Mary by the Holy Spirit Matthew 3:11 Jesus will baptize you with the Holy Spirit and fire Matthew 3:16 descended upon Jesus like a dove at His baptism Matthew 4:1 Jesus was led by the Spirit into the wilderness to be tempted by the devil Matthew 12:28 Jesus cast out demons by the power of the Holy Spirit The Holy Spirit provided the ability/enablement for Mary to conceive, for Jesus to carry out His ministry sinlessly, and the power for the disciples to carry out their ministry after He is gone. MARK 13:11 the Holy Spirit will speak through the apostles JOHN 3:3-8 new birth comes by the Holy Spirit

14:17 the Holy Spirit is with and later in the disciples/apostles 14:26 the Spirit is a helper, Will teach the disciples all things Will bring all things to their remembrance (this promise is especially important to John writing 60 years After the cross) 16:13 He will guide the disciples into all truth, He will disclose what is to come to the disciples, He will glorify Christ, not Himself LUKE-ACTS Luke 1:15 John the Baptist is filled with the Holy Spirit before birth 1:35 came upon Mary (enabling a virgin) to conceive 1:41 Elizabeth filled with the Spirit blessed Mary 1:67 Zecharias filled with the Spirit prophesied about Jesus 2:25-32 Simeon blessed God and identified Jesus as the Messiah 4:14,18 Jesus carried out His ministry in the power of the Spirit 12:12 He will tell the apostles what to say when persecuted Acts 1:8 the disciples will receive power as the Spirit comes upon them 2:4 the baptism with the Spirit and fire (Luke 3:16) filled with the Spirit, spoke in other languages 4:8 Peter filled and preached 4:25 all disciples filled and spoke the word of God with boldness 5:32 the Spirit is a witness of the gospel 6:3-5 Steven full of the Spirit (and wisdom/faith) means character not enablement also has a prophetic vision 8:14-18 the Samaritans receive the baptism of the Spirit 8 19-39 Phillip preaches to the Ethiopian eunuch by the Spirit 9:17 Saul/Paul is filled with the Spirit for his apostolic ministry 10:19-45 Peter with the Gentiles Spirit baptism is for the Gentiles They spoke in languages and exalted like they did in Acts 2 13:2 the Spirit spoke through the prophets leading the church to set apart Barnabus and Saul for evangelistic ministry 13:9 Paul was filled and prophesied 15:28 the Spirit led church decisions through the apostles/prophets 16:6 leading apostolic evangelistic efforts the Spirit did not permit them to preach in some places 20:23, 21:11 Paul is told by the Spirit what awaited him in his ministry 20:25 the Spirit made them overseers of God’s flock, Shepherds of the church ROMANS Romans 2:29 a true Jew is made by the Spirit in the heart 5:5 the Holy Spirit has been given to us 8:1 the Spirit (of life in Christ) has set us free from the law of sin and death 8:11 He will raise our mortal bodies by His Indwelling Spirit 8:13 He leads us in putting to death the deeds of the body 8:15 we have the Spirit of sonship, whereby we cry Abba, father! 8:16 the Spirit bears witness together with our spirit that we are the children of God, by the indwelling Spirit 8:23 He the Spirit is the first fruits of the redemption of our bodies

8:26 (in the same way) He helps our weakness by praying for us when We don’t know how to pray 15:16-17 apostolic ministry was in preaching and by signs and wonders see also I Corinthians 2:4 I CORINTHIANS 2:10-14 God illuminated the apostolic community so that they would the mysteries and mind of God 3:16, 6:19 the Spirit indwells us corporately and individually 6:11 because of the Spirit believers are set apart and declared righteous 7:40 Paul’s teaching is guided by the Spirit of God 12:7 each one is given a manifestation of the Spirit For the common good 12:11 the Spirit distributes all gifts as He wills (not us) 12:13 Jews and Gentiles are baptized into one body by one Spirit Chapter 12 summary God has gifted each member differently and for the good of the whole body. All do not have any one gift so that there would be no division in the body. They all desired some gifts but there is a better way. Chapter 13 summary All that God gives us must be done in love. Any gift excersized without love is profitless and meaningless. Gifts will someday no longer be needed as they come to maturity or completion, but love abides forever. I believe that Paul speaks of two levels of maturity for the church Foundational maturity This is the time where the foundation of the church is set, the time of the apostles. See Ephesians 2:20, I Cor. 3:10-17(Mark 16;16-20) II Cor. 12:12 (here Paul speaks of signs of an apostle. If there are signs of an apostle then what happens to them when there are no more apostles?) The foundation is the ministry of the apostles and New Testament prophets, Jesus Christ is the cornerstone. After the foundation, you must still build the building according to Paul’s argument. Paul has another level of maturity in I Corinthians and Ephesians four. The Mature Man The mature man of Ephesians 4:13 and I Corinthians 13:10-11 (I prefer the translation “mature” or “that which is complete” to “perfect.” It fits the context better, and the word literally means to complete a process. Jesus uses a form of this word on the cross when he said “it is finished” ) is contrasted in both passages to that which is childish. Perhaps “becoming a man” means putting away the gifts of the church’s childhood, now that it is mature. These would be the gifts needed for founding the church, but once that need has passed so naturally would those gifts. Thus, Paul’s mention of certain gifts ceasing and passing away in I Corinthians 13:8. There are actually there are two metaphors in this passage. The first is child/maturity/man imagery, and the second is knowing/prophesying in part and knowing completely. In this context, it is the gifts themselves that come to completion, and therefore cease.

Chapter 14 summary Paul argues for the superiority of prophecy over tongues because prophecy always edifies and tongues do not. Since the purpose of all gifts was for edification, tongues were always used for edification and not for self. Therefore, there must always be an interpreter otherwise it is without love and profitless. In addition, tongues are a sign gift (Paul’s word) for unbelieving Jews, not believers, and prophecy is for believers. Therefore, as many as can should prophesy but only a maximum of three should speak in tongues and only with an interpreter. II CORINTHIANS 1:22 the Holy Spirit himself is given as a pledge 3:17-18 we are being transformed into the image of Christ by the Spirit GALATIANS 3:14 gentiles receive the promise of the Spirit by faith 5:16 believers are to walk by the spirit rather than the flesh 5:22 the Spirit’s fruit EPHESIANS 1:13,4:30 the Spirit seal - is the pledge of full redemption TITUS 3:5 regeneration comes by the Spirit The ministry of the Holy Spirit in both testaments is primarily to administer the work of God in each dispensation. God the Holy Spirit looks at creation and/or the people of God, sees the needs and meets those needs in God’s world and God’s people. He does this by enabling or empowering people and creation to accomplish that which has been purposed by God. This is done without any assistance or request of man. Since Ephesians 5:18 seems to break this pattern, more careful attention should be given to this passage. For a complete exegetical study of Ephesians 5:18, see Dr. William Arp’s Th. dissertation on the subject. He offers exegetical reasons for an alternative interpretation of that passage. The work of God the Holy Spirit may be summarized as follows. He always provides what is needed before we even know that we need it. The various ministries of the Holy Spirit in the Bible fall under the umbrella of the Holy Spirit seeing what was needed among God’s people in that dispensation and meeting that need by giving what is needed. This enablement is often referred to as a grace, or gifts of His grace. There is a similarity between Old Testament filling and New Testament gifting. The pattern of providing who and what is needed is common in both. The Spirit was with and among His people in the Old Testament and in and among His people in the New. God’s temple was changed from Jerusalem, (that one special place for worship, where His Spirit dwelt in a special way) to the temple of God in the body each individual believer.

APPENDIX B the following material has been taken in its entirety from: http://www.upper-register.com/other_studies/prophecy_tongues.html

Prophecy and Tongues: A Compilation of the Best Cessationist Arguments Lee Irons

What follows is a compilation of the best arguments for the view that tongues and prophecy have ceased with the close of the apostolic age. By no means are these arguments original with me. I have relied heavily on the work of Richard Gaffin in Perspectives on Pentecost (1979), which I consider to be the best book on the subject. In fact, much of what follows is merely a simplified outline of Gaffin's arguments, and I quote him quite liberally. Other sources are also cited by way of corroboration and exposition. I have not attempted to address other related issues such as the "baptism of the Holy Spirit" as understood by second blessing theology. Statement of the Cessationist thesis "Cessationism" is here defined as the thesis that some of the gifts (and their corresponding offices) described in the New Testament are ordinary and perpetual, while others were extraordinary and have accordingly been withdrawn from the life of the church with the close of the apostolic age. The ordinary gifts/offices: 1. Pastors and teachers (Rom. 12:7; Eph. 4:11; I Tim. 3:1-7) 2. Ruling elders ("governments," I Cor. 12:28; "he who rules," Rom. 12:8) 3. Deacons (Rom. 12:7-8; I Tim. 3:8-13) For the exegetical justification of this three-fold classification, see Order in the Offices, edited by Mark Brown. The extraordinary gifts/offices (see I Cor. 12:28-30, 8-10): 1. Apostles 2. Prophets 3. Miracles 4. Healings 5. Tongues

6. Word of wisdom 7. Word of knowledge 8. Faith 9. Distinguishing of spirits 10. Interpretation of tongues Note on the relation between gift and office We cannot go into detail here, but it seems reasonable to assume that there is a close relationship between gift and office. In the case of the extraordinary gifts, it is not necessary to assume that an apostle was required to lay hands on every one who was given an extraordinary gift (though this did occur in some instances - Acts 8:17; 19:6; II Tim. 1:6). Rather, the charismatic endowment itself would have constituted one's ordination in such cases. With regard to the ordinary gifts, the following picture emerges. In the Pastorals (which give us a glimpse of the order to be perpetuated in the church after the apostolic age), we see that qualifications (I Tim. 3:1-13), probationary testing (I Tim. 3:10), and ordination (I Tim. 5:22; Tit. 1:5) were becoming fixed elements in the setting apart of official leaders in the church who have gifts of teaching (pastor), rule (elder), or mercy (deacon). In addition to such special offices, there is also the general office of all believers (Eph. 4:11-13). Since all in the body of Christ are gifted spiritually, each one may (and ought to) exercise his or her gifts "for the work of the ministry" and the edification of the body, without necessarily having to be ordained to a special office (Rom. 12:4-8; Eph. 4:16; I Pet. 4:10-11). Positive affirmations The question is not whether Cessationists accept (or deny) the reality of the Holy Spirit's work in the lives of believers. The Cesssationist position affirms that all believers possess "the gift" of the Holy Spirit (Jn. 7:3739; Acts 2:38; I Cor. 12:13). All who have been baptized into Christ have been baptized into the Holy Spirit. It further affirms that the post-apostolic church continues to be blessed with various distributions of the Holy Spirit ("gifts") for the edification of the body of Christ through various forms of ministry (I Cor. 12; Eph. 4:11-16). Every believer has both "the gift" and "gifts." But not all believers have all the gifts, since they are distributed as God wills (I Cor. 12). In addition, the Cessationist position does not deny the subjective, experiential aspect of the Christian life which may properly be regarded as one element of the ministry of the Holy Spirit. So

profound and mysterious is the Spirit's work in the lives of believes that it may at times be "beyond words" (Rom. 11:33; II Cor. 9:15; 12:4; I Pet. 1:8), ministering to us at a level of our being that may seem to supersede our intellect. The Spirit ministers to us … by helping us to pray (Rom. 8:26-27; Eph. 6:18; Jude 20) by pouring God's love into our hearts (Rom. 5:5) by sealing us with a foretaste of heavenly glory (II Cor. 1:21f; Eph. 1:13f) by sanctifying us (I Cor. 6:11; I Pet. 1:2) by filling us with love, joy, peace, hope, etc. (Rom. 15:13; Gal. 5:22f) by quickening us with power to mortify the flesh (Rom. 8:13) by testifying to our spirit that we are sons of God (Rom. 8:15f) This list is certainly incomplete, and undoubtedly many of the above aspects of the Spirit's ministry overlap and become indistinguishable in actual experience. Cessationists also affirm that, although every true child of God has the Spirit as a permanent gift (Rom. 8:9), the believer's subjective experience of the Spirit is variable. Hence it is possible to grieve and quench the Holy Spirit (Eph. 4:30; I Thess. 5:19), and, conversely, we are commanded to be filled with and to walk in the Spirit (Eph. 5:18; Gal. 5:25).

A PIVOTAL PRESUPPOSITION "Tongues in the NT are always closely associated with prophecy and, when interpreted, are functionally equivalent to prophecy, as revelation from God which edifies others. In fact, tongues are a mode of prophecy." (Gaffin, p. 102) "We may even speak of the essentially prophetic nature of tongues, the difference being that tongues, unlike prophecy, require interpretation to be understood by others." (Gaffin, p. 80) "A deliberate contrast between prophecy and tongues structures the whole chapter. This pair runs like a backbone down the body of almost the entire argument …. The pairing of prophesy and tongues that structures I Corinthians 14 ultimately roots in the fact that both are revelatory word-gifts." (Gaffin, pp. 56, 81). "What ties prophecy and tongues together, what they have in common that makes them comparable (contrastable) and explains their functional equivalence, is that both are word-gifts." (Gaffin, p. 58) The interpretability of tongues (I Cor. 12:10, 30; 14:5, 13, 26-28) indicates that they are an intelligible communication from God. They must therefore be divine revelation. (This point is valid regardless of whether the tongues at Corinth were actually existing languages.) According to I Cor.

14:5 ("he who prophecies is greater than the one who speaks in tongues, unless he interprets"), interpreted tongues are functionally equivalent to prophecy. (Robertson, p. 27) "The fundamental inferiority or depreciation of tongues relative to prophecy apparently applies only to uninterpreted tongues and is removed when interpretation takes place." (Gaffin, p. 57). "The inspired, revelatory character of tongues is also seen in the fact that by the Spirit 'one who speaks in a tongue … speaks mysteries' (I Cor. 14:2)." Cp. I Cor. 13:2. (Gaffin, p. 79) "This term 'mysterion' in the NT has a very specific meaning which inherently includes the idea of the communication of divine revelation." (Robertson, p. 23) "In Acts we find indications of a definite association between prophecy and tongues." Acts 2:4 (cf. vv. 17-18, citing Joel 2:28ff); 19:6 ("they spoke in tongues and prophesied"). (Gaffin, pp. 81-82) Careful exegesis of I Cor. 14:14 (see below) leads to the following translation: "For if I pray in a tongue, the Spirit in me [or, the spirit given to me] prays, but my intellect lies fallow" (NEB). Thus, one who speaks in tongues speaks words inspired by the Holy Spirit, and that is the definition of prophecy. Cp. v. 2. (Gaffin, pp. 73-78) The fact that Scripture mentions other secondary uses of tongues does not undermine the fundamentally prophetic and revelatory character of the gift itself. The following three arguments have been used in an attempt to elevate other secondary uses of the gift of tongues and in this way to minimize or eliminate the prophetic/revelatory element: 1. An exclusively Godward use of tongues? "In I Corinthians 14 Paul says that 'one who speaks in a tongue does not speak to men, but to God' (v. 2) and that tongues involve 'praying,' 'singing,' and 'giving thanks' to God (vv. 14-17). An argument sometimes raised against the revelatory nature of tongues at Corinth is that this Godward direction of tongues is not the direction of revelation." "Such an appeal … overlooks the Psalms and other doxological portions of Scripture. Are we to say that because they are addressed to God and not to men, they are therefore not revelation? On the contrary, with their Godward direction they are inspired revelation and recorded in Scripture in order that they may edify his covenant people, and this is precisely what (interpreted) tongues also are to do (v. 5)." (Gaffin, p. 80) 2. Nonrevelatory tongues? I Cor. 14:14 says: "For if I pray in a tongue, my spirit prays, but my mind is unfruitful." This text purportedly teaches that there is a nonrevelatory function for tongues as a sub-rational, nonconceptual expression of that which is deepest in the believer's spirit.

This view must take "my spirit" as a reference to the human spirit, and must place it in contrast with "my mind". But this is exegetically untenable for the following reasons: NT anthropology never pits man's "spirit" and "mind" against one another. The only dualism scripture accepts is that between the body and the spirit/mind/heart/soul, or between "the outer man" and "the inner man." The fact that Paul can speak of "being renewed in the spirit of your mind" (Eph. 4:23), shows that "spirit" and "mind" belong to the same basic semantic domain. Cp. also Mark 12:30. (Gaffin, pp. 74f) The word "spirit" in I Cor. 14:14 should not be interpreted anthropologically (as a component of the human psychology) but charismatically (as a reference to the gift given to each prophet by the Holy Spirit). This is an established usage: "The one who speaks in a tongue … speaks mysteries with [his] spirit" (v. 2); "since you are eager to have spiritual gifts" (lit. "spirits," v. 12); "the spirits of the prophets are subject to the prophets" (v. 32); "to another, distinguishing between spirits" (I Cor. 12:10); "Do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world" (I Jn. 4:1); "the God of the spirits of the prophets" (Rev. 22:6). 3. Private use of tongues for self-edification? I Cor. 14:4 tells us that "he who speaks in a tongue edifies himself." Usually, this verse is quoted in connection with an anthropological interpretation of "spirit" in vv. 2 and 14 (which we have examined above and found wanting). The argument is that, although tongues must be translated if exercised in public, they are still spiritually beneficial to the individual when used privately ("If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God," v. 28). "Any private use of tongues is not a gift somehow separable from, in addition to, or independent of its public exercise together with interpretation, as if the gift of tongues is given to some for private use, to others for public use (with interpretation). Rather, any private use of tongues is a strictly ancillary, peripheral aspect of the gift; private tongues are an accompanying, subsidiary benefit enjoyed by the recipient of the gift (to be interpreted) with its distinctive revelatory function. Note that it is just the prayer-tongue and the praise (song)-tongue (vv. 14f), usually seen to be central to the private exercise of the gift, which stand under the repetition of Paul's command for interpretation (v. 13; cf. v. 5). The view which holds that tongues are given primarily for the personal prayer life of the believer and not for public exercise in the congregation, along with interpretation, can be said only to have completely inverted Paul's outlook in I Corinthians 14." (Gaffin, p. 83) Furthermore, it is precisely this non-intellectual, sub-rational aspect of inspired, ecstatic speech that made the gift of tongues so attractive to the immature Christians at Corinth. And it is precisely this aspect that Paul wants to control, limit, and minimize. It is true that he does not out-right forbid

speaking in tongues (in fact, he forbids that it be forbidden - 14:39). But he does chide the Corinthians for their immature priorities (14:20), since they had exalted ecstatic utterance over intelligent, edifying speech (prophecy, interpretation of tongues). Paul allows this ecstatic gift, obviously, because it was a genuine gift of the Spirit for that time, but he demands that this gift be exercised in a guarded fashion, precisely because of the abuses that can arise due to its necessarily non-rational, ecstatic element. He limits it in three ways: First, like prophecy, tongues are subject to evaluation and discernment of its content by fellowprophets in the setting of the assembled church (I Cor. 12:10; 14:29). All purported inspired, ecstatic utterances must be judged to see whether they are "in accordance with the analogy of the Faith" (Rom. 12:6 - for exegesis see Gillespie, ch. 1). "Do not treat prophecies with contempt; test everything; hold on to the good" (I Thess. 5:20f; cp. I Jn. 4:1-3). Second, according to Gillespie, the pneumatics at Corinth apparently believed that unintelligible, ecstatic utterance (glossolalia) was the chief validating sign of authentic intelligible speech (prophecy). "Those who were spiritual infants view [tongues] as the sine qua non of the work of the Spirit, indeed, as the confirming 'sign' of prophetic utterance." (Gillespie, p. 160). But in I Cor. 12:1-3 Paul counters this simplistic and immature evaluation of the importance of tongues. To paraphrase: "You know that evidences of ecstasy are an unreliable criterion of authentic divine inspiration because in your pagan past they led you to the dumb idols (v. 2). Therefore (dio) the genuineness of all prophetic utterances must be judged on the basis of their material content alone (v. 3)." (Gillespie, p. 83). This second limitation is closely related to the first, but adds another dimension: ecstatic speech is not sufficient evidence that one is under the inspiration of the Spirit. Third, in keeping with the requirement that tongues be in accordance with the orthodox apostolic gospel, Paul insists that they be translated in order that their orthodox content may edify the body. It is clear that such intelligent, rational, doctrinal edification is the only justification for exercising tongues in the assembly. If they cannot serve that purpose, they merely puff up the gift's possessor with pride, which is the opposite of love (I Cor. 13). Therefore, to argue that a private, self-edifying, nonrevelatory use of tongues should continue today would be to miss the central thrust of Paul's argument in I Cor. 14. For it is precisely this ecstatic, non-rational element which Paul insists must be made totally subservient to the public, testable, corporate, revelatory function of the gift. According to Paul, any nonrevelatory benefit of ecstatic speech is to be regarded as a secondary, ancillary side-effect of the gift's proper purpose and function, and therefore not something to be sought apart from that purpose and function.

"The notion of nonrevelatory tongues, as the uninhibited vocalizing if the preconceptual, mindless side of the personality … is not taught in I Corinthians 12-14, or elsewhere in the NT." (Gaffin, p. 81)

THREE ARGUMENTS FOR CESSATIONISM 1. The Argument from the Closing of the Canon The apostolate was as much an unrepeatable, redemptive-historical event as the death, burial, and resurrection of Christ, because "the announcement of redemption cannot be separated from the history of redemption itself." (Ridderbos, pp. 12-15). The apostolate was closed after the calling of Paul, since he states that Christ appeared to him "last of all" (I Cor. 15:8 - see Jones for detailed exegesis). The Roman Catholic doctrine of apostolic succession has no exegetical foundation (Cullmann, pp. 207, 236 ). The presence of the apostolate was a necessary condition for the production of the inspired New Testament scripture. "The redemptive-historical ground of the New Testament canon must be sought in [the] apostolic authority and tradition." (Ridderbos, p. 24). Therefore, like the apostolate, the New Testament scripture is an unrepeatable, unique, and completed redemptive-historical event. "When understood in terms of the history of redemption, the canon cannot be open; in principle it must be closed. That follows directly from the unique and exclusive nature of the power of the apostles received from Christ… The closed nature of the canon thus rests ultimately on the once-for-all significance of the New Testament history of redemption itself, as that history is presented by the apostolic witness." (Ridderbos, p. 25). The passing of the apostolate necessarily implies the closure of the canon of the New Testament. For prophecy (including tongues-see "a pivotal presupposition" above) to continue on into subsequent sub-apostolic generations of the church, beyond the foundational period, would necessarily create tensions with the closed, finished character of the canon. In fact, such a continuation would exclude a completed canon in the strict sense. (Gaffin, p. 100). Therefore, the prophetic gifts (prophecy, tongues, etc.) have been withdrawn from the church upon the closing of the NT canon.

2. The Argument from Ephesians 2:20 Technically, this is not a separate argument from the preceding one. It fundamentally relies on the same theological considerations (the uniqueness and temporary nature of the apostolate). However,

it is still pedagogically useful to set this argument up separately, since it is based on an explicit prooftext rather than theological deduction alone. "The decisive, controlling significance of Ephesians 2:20 (in its context) needs to be appreciated…. I Corinthians 14 … has a relatively narrow focus and is confined to the particular situation at Corinth. Ephesians, on the other hand, may well be a circular letter, originally intended by Paul for a wider audience than the congregation at Ephesus. More importantly, 2:20 is part of a section that surveys the church as a whole in a most sweeping and comprehensive fashion. Ephesians 2:20 stands back, views the whole building, and notes the place of prophecy in it (as part of the foundation); I Corinthians and the other passages on prophecy examine one of the parts from within. Ephesians 2:20, then, with its broad scope ought to have a pivotal and governing role in seeking to understand other NT statements on prophecy with a narrower, more particular and detailed focus…." (Gaffin, p. 96) "Eph. 2:20 associates 'prophets' with the apostles in the activity of foundational witness or word ministry." (Gaffin, p. 93). These "prophets" are not OT prophets, but the same prophets encountered throughout the NT (Acts 13:1f; 21:10f; I Cor. 12:28; 14:1-40; Eph. 4:11; Rev. 1:1-3). This is demonstrated by the fact that Eph. 3:5 uses the same phrase "apostles and prophets" in contrast with the OT revelation. One non-cessationist scholar admits that if Gaffin's exegesis of Eph. 2:20 were correct it would indeed vindicate the Cessationist position. He attempts to evade the force of this argument, however, by interpreting the phrase to mean "the apostles who are also prophets" (Grudem, pp. 45-64). But this exegesis cannot be substantiated by any true grammatical parallel (Wallace), and Grudem's other supporting arguments have been answered point-by-point (White). "Tongues are tied to prophecy and stand, so to speak, in its shadow. There is at least the suggestion in the chapter [I Cor. 14] that tongues have no place in the life of the congregation apart from their coexistence and correlative exercise with prophecy." (Gaffin, p. 58). Even if the gift of tongues per se is not in view in Eph. 2:20, the evidence adduced under "a pivotal presupposition" (above) forces us to conclude that insofar as tongues were interpreted they were functionally equivalent to prophetic utterance, and would therefore partake of the foundation of the church spoken of here. Inherent in the foundation analogy is the idea that once the foundation has been laid, all other work is but building upon that foundation (I Cor. 3:10-15). When Paul identifies the apostles and new covenant prophets as the foundation of the church, he thereby asserts their unique, non-perpetual role. Therefore, the gift of tongues was for the foundation of the church, and has consequently been

"withdrawn from the life of the church along with prophecy and whatever other foundational gifts are bound up with the presence of the apostolate in the church." (Gaffin, p. 102).

3. The Argument from Tongues as a Sign Paul states that tongues as tongues (that is, apart from their revelational content when interpreted) were given as a sign of God's judgment against unbelievers (I Cor. 14:20-22). In a way analogous to Jesus' parables (Mark 4:12), tongues were given primarily (but not exclusively) to harden Israel in unbelief. This function "is bound up inseparably with the decisive transition from old to new and final in covenant history, a transition which issues in the founding of the church." (Gaffin, p. 107) Characteristic of the NT's use of the OT, Paul's citation of Isaiah 28:11-12 intentionally brings to mind the broader context of Isaiah 28, particularly, v. 16 ("Behold, I am laying in Zion a stone, a tested stone, a costly cornerstone for the foundation, firmly placed"). "In the NT this verse is prominent in the church-house passages; it is quoted in I Peter 2:6 (cf. v. 4) and evidently underlies the imagery of Ephesians 2:20 (cf. I Cor. 3:11). Christ as the church's foundation is the fulfillment of this prophecy. But it is also cited in Romans 9:33 (cf. 10:11), where it is applied to the offense taken by unbelieving Israel (cf. 9:31f) at Christ and the gospel. The judgment on Judah foretold by Isaiah, including God's alien speech, is fulfilled by the foundation-laying realized in Christ and the apostles (and prophets). The time of God's (once-for-all) activity of laying a foundation in Zion is also the time of terminal judgment on the unbelief in Zion provoked by that activity." (Gaffin, p. 108) "Within this larger framework of prophecy and fulfillment, then, Paul's point in I Corinthians 14:21f is that tongues are the sign of God's judgment at the inauguration of the new covenant and the founding of the church. Tongues are the sign correlative with this (foundation-laying) activity which occasions (primarily Jewish) unbelief and the eschatological judgment attendant on it." While we should not restrict tongues as a sign exclusively to unbelieving Jews (since I Cor. 14:22 seems to apply it to all unbelievers), it remains true that it was specifically Jewish unbelief that led to the abrogation of the old covenant order and the establishment of a new covenant foundation. Besides, we know from Acts 18:1-17 that Jewish opposition to the Gentile mission was quite strong in Corinth. "It should not be overlooked that, whatever the significance of tongues as a sign, Paul clearly teaches that this function as a sign is an integral characteristic of tongues, present wherever the gift is exercised." (Gaffin, p. 109). Therefore, since tongues as a sign belonged to a transitional period of redemptive history when the old Israel was being rejected and the new Israel was being founded, they are no longer needed today.

An agnostic note on I Corinthians 13:8-13 Some Cessationists, looking for the silver bullet argument against the continuance of tongues and prophecy, have attempted to identify "the perfect" with the completion of the NT canon. However, the better Cessationist exegetes admit that this interpretation cannot be sustained exegetically. The coming of "the perfect" (v. 10) must coincide with the coming of Christ, for it is only then that we will know even as we are known (v. 12). If this is admitted, are we then forced to the opposite conclusion - that tongues and prophecy will continue until the Parousia? Not necessarily. "Paul might well have also mentioned inscripturation as a mode of revelation" which, like prophecy and tongues, is a "partial" mode of knowing God which will be superseded by "the perfect" at the Parousia. "But inscripturation has ceased. And if that be granted, then it is gratuitous to insist that this passage teaches that the modes of revelation mentioned, prophecy and tongues, are to continue functioning in the church until Christ's return." (Gaffin, p. 111) "The time of the cessation of prophecy and tongues is an open question so far as this passage is concerned and will have to be decided on the basis of other passages and considerations." (Gaffin, p. 111)*

(*Note BBC disagrees with this view of I Corinthians 13) BIBLIOGRAPHY Brown, Mark R., ed. Order in the Offices: Essays Defining the Roles of Church Officers. Duncansville, PA: Classic Presbyterian Government Resources, 1993. Cullmann, Oscar. Peter: Disciple, Apostle, Martyr. Philadelphia: Westminster, 1953. Gaffin, Jr., Richard B. Perspectives on Pentecost: New Testament Teaching on the Gifts of the Holy Spirit. Phillipsburg, NJ: Presbyterian and Reformed, 1979. Gillespie, Thomas W. The First Theologians: A Study in Early Christian Prophecy. Grand Rapids: Wm. B. Eerdmans, 1994. Grudem, W. A. The Gift of Prophecy in the New Testament and Today. Westchester, IL: Crossway, 1988. Jones, Peter R. "I Corinthians 15:8: Paul the Last Apostle." Tyndale Bulletin 36 (1985) 3-34. Ridderbos, Herman N. Redemptive History and the New Testament Scriptures. Second Revised Edition. Phillipsburg, NJ: Presbyterian and Reformed, 1988 (originally published 1963).

Robertson, O. Palmer. The Final Word: A Biblical Response to the Case for Tongues and Prophecy Today. Carlisle, PA: The Banner of Truth Trust, 1993. Wallace, D. B. "The Semantic Range of the Article-Noun-KAI-Noun Plural Construction in the New Testament." Grace Theological Journal 4 (1983) 59-84. White, Fowler R. "Gaffin and Grudem on Eph 2:20: In Defense of Gaffin's Cessationists Exegesis." Westminster Theological Journal 54 (1992) 303-20.

Copyright © 2002 By Lee Irons