1

Theology for Every Christian

A Systematic Theology in the Reformed and Premillennial Tradition
of J Oliver Buswell by Timothy Tow and Jeffrey Khoo
© 2007 Far Eastern Bible College

ISBN 978-981-05-9034-5
Cover design by Melissa Neo

Published by
Far Eastern Bible College Press
9A Gilstead Road
Singapore 309063
 Dedicated
to
True Lifers
on the occasion
of the
4th Anniversary Thanksgiving
of
True Life Bible-Presbyterian Church
7th October 2007
for the
Word of God
and for the
Testimony of Jesus Christ
 PREFACE
There are many textbooks on Christian theology but J Oliver
Buswell’s Systematic Theology published in 1962 by Zondervan
is, as far as we know, the only one that expresses a Reformed and
yet Pro-Israel Premillennial system of theology.
The Bible Presbyterian Church as founded by Carl McIntire in
1937 is the ecclesiastical representative of the Reformed and
Pro-Israel Premillennial system of theology. Timothy Tow,
the father of the Bible-Presbyterian Church and movement in
Singapore and Southeast Asia, studied Buswell’s Theology under

PREFACE
Buswell himself at Faith Theological Seminary (1948-50), and
Jeffrey Khoo in turn learned it from Tow at the Far Eastern Bible
College (1985-9).
Besides Calvin and his Institutes, Buswell—our teacher and
grand-teacher—has been our guide in the Reformed tradition,
and we hereby acknowledge his contribution herein. But let it
be known that the Holy Scriptures are the rock foundation of
our studies, and the sole and supreme authority of our faith and
practice.
Satan hates God’s Word, and from the beginning has tried to
undermine it. This he did by demoralising our first parents, “Yea,
hath God said?,” and they succumbed. The theologians before us
have done well in declaring the Bible to be verbally and plenarily
inspired, infallible and inerrant. This has confirmed our faith in
the Scriptures. But in order to spoil us again, Satan tries to erode
the foundation of our faith by subtle new tactics. This he does
by questioning the verbal and plenary preservation of the Holy
Scriptures, casting doubt on the text of Holy Scripture through
Westcott and Hort. He cunningly contrives rules for interpreting,
yea, rather misinterpreting, Scripture which he hides under a
big word “hermeneutics,” and “historical criticism,” and “textual
criticism.” Last but not least, he twists the meaning of Scripture,
right and left, by a new method of translation called “dynamic
 equivalence.” In order to unmask Satan’s masquerading, this
book is not only didactic but also polemic, in obedience to the
apostolic injunction, “that ye should earnestly contend for the
faith which was once delivered unto the saints” (Jude 3).
Reformed Theology is known for its emphasis on the sovereignty
and faithfulness of God. On this account, this book does not
shun to teach the special providence of God in preserving (1) the
inspired words of the Holy Scriptures in the Hebrew Masoretic
Text and the Greek Textus Receptus on which the Reformation
Bible—the Authorised/King James Version—is based, (2) the
Church universal comprising all the elect who have been
redeemed by the precious blood of Jesus Christ, and (3) the
PREFACE

chosen nation of Israel which will see greatness when Christ

returns to rule on this earth for a millennium.
Appreciation is hereby expressed to the Evangelical Theological
Society for permission to reproduce herein Jeffrey Khoo’s
paper—“Dispensational Premillennialism in Reformed Theology:
The Contribution of J O Buswell to the Millennial Debate”—
originally published in the Journal of the Evangelical Theological
Society 44 (2001): 697-717.
Our sincere thanks to the Rev Dr Prabhudas Koshy—the editor of
Bible Witness, and the staff of Bible Witness Media Ministry, for
their kind assistance in getting this book ready for publication.
If this book will accomplish the Pauline exhortation—“And the
things that thou hast heard of me among many witnesses, the
same commit thou to faithful men, who shall be able to teach
others also” (2 Tim 2:2)—its publication will not have been made
in vain.
Timothy Tow and Jeffrey Khoo
Singapore, 2007

vi
 TABLE OF CONTENTS
Preface����������������������������������������������������������������������������� v
PART I: Theism: Knowing God
Prerequisite to Knowing God������������������������������������������� 2
Existence of God������������������������������������������������������������ 5
Can Fallen, Sinful Man Know God?��������������������������������� 6
Judgement of God against Atheists����������������������������������� 8
What Is God?����������������������������������������������������������������� 9
God Is a Spirit�������������������������������������������������������������� 10
Infinite, Eternal, and Unchangeable in His Being�������������� 12
Infinite, Eternal, and Unchangeable in His Wisdom���������� 15
Infinite, Eternal, and Unchangeable in His Power������������ 16
Infinite, Eternal, and Unchangeable in His Holiness��������� 18
Infinite, Eternal, and Unchangeable in His Justice������������ 19
Infinite, Eternal, and Unchangeable in His Goodness������� 20
Infinite, Eternal, and Unchangeable in His Truth�������������� 21
“God Repented”����������������������������������������������������������� 22
One God in Three Persons��������������������������������������������� 23

CONTENTS
God Is One������������������������������������������������������������������ 26
Jesus Is God����������������������������������������������������������������� 27
Jesus Is Yahweh������������������������������������������������������������ 28
Christ the Son of God��������������������������������������������������� 28
The Holy Spirit Is God�������������������������������������������������� 30
Life-giving Power of the Spirit����������������������������������������� 31
The Ministry of the Holy Spirit�������������������������������������� 32
God Created All Things Out of Nothing������������������������� 34
Christ the Creator��������������������������������������������������������� 35
Creation Not Accidental but Intentional�������������������������� 36
In Six Literal Days�������������������������������������������������������� 37
Creation of Man����������������������������������������������������������� 38
Creation of Angels�������������������������������������������������������� 39
Ministry of Angels��������������������������������������������������������40
vii
 Eternal Decrees of God������������������������������������������������� 41
The Sevenfold Will of God��������������������������������������������� 42
Preceptive Will�������������������������������������������������������������44
Desiderative Will����������������������������������������������������������44
Directive Will��������������������������������������������������������������� 45
Cooperative Will���������������������������������������������������������� 46
Punitive/Chastitive Will������������������������������������������������ 47
Permissive Will������������������������������������������������������������ 48
Decretive Will�������������������������������������������������������������� 49
Nature of God’s Decrees������������������������������������������������ 50
God’s Purpose in History����������������������������������������������� 51
Providence of God�������������������������������������������������������� 52
Special Providence and Common Grace�������������������������� 53
“My Times Are in Thy Hands”��������������������������������������� 54
God Is in Control Every Day������������������������������������������ 55
Biblical Miracles����������������������������������������������������������� 56
Why Miracles��������������������������������������������������������������� 58
Miracles Today?������������������������������������������������������������ 59
Tongues-speaking Today?����������������������������������������������60
Miracles Today but Beware�������������������������������������������� 61
From the World Book to the Word Book������������������������� 62
Infallible Ministry of the Apostles���������������������������������� 63
CONTENTS

How Do We Know the Bible Is God’s Word?�������������������� 65

Verbal Plenary Inspiration��������������������������������������������� 73
The Bible Is above the Church Not Vice Versa����������������� 75
Verbal Plenary Preservation������������������������������������������� 77
Preservation of the Old Testament Words����������������������� 82
Preservation of the New Testament Words���������������������� 88
Sola Autographa or Sola Apographa?������������������������������� 94
Why the Authorised/King James Version?����������������������107
Danger of Denying Verbal Plenary Preservation������������� 118

PART II: Anthropology: Knowing Man

Creation of Man���������������������������������������������������������� 126
viii
Image of God in Man��������������������������������������������������� 127
How Many Parts Has Man?������������������������������������������ 130
Origin of the Soul�������������������������������������������������������� 131
A Fallen Humanity������������������������������������������������������ 135
Salvation in Christ������������������������������������������������������� 138
What Is Sin?���������������������������������������������������������������� 139
Origin of Sin��������������������������������������������������������������� 139
Original Sinlessness of Man����������������������������������������� 140
Two Special Trees�������������������������������������������������������� 141
Temptation of Adam and Eve���������������������������������������� 143
Nature of Temptation��������������������������������������������������� 145
Who Was the Greater Sinner, Adam or Eve?������������������ 146
What Is Original Sin?��������������������������������������������������� 147
Who Put Jesus on the Cross? ���������������������������������������� 151
Covenant Theology������������������������������������������������������ 152
Covenant of Works������������������������������������������������������ 153
Covenant of Grace������������������������������������������������������� 154
Did Man Come from the Apes? ������������������������������������ 156
How Old Is the Earth? ������������������������������������������������� 157
Is Science the Authority of Our Faith? ��������������������������� 158
The Global Flood �������������������������������������������������������� 159

CONTENTS
World after the Flood�������������������������������������������������� 166
Origin of Nations and Languages���������������������������������� 167
Why Is Blood Forbidden from Man’s Diet?���������������������168
Rule of Man over the World����������������������������������������� 169
Is the God of the Bible the God of the Jews Only? �����������170
Universality of God’s Providence����������������������������������� 171
A Golden Age on Earth������������������������������������������������ 174
Do All Men Share the Same Blood? ������������������������������� 175
Do National Boundaries Prevent Missions?�������������������� 176
When Did Culture Begin?�������������������������������������������� 177
Why Is Life on Earth so Hard?�������������������������������������� 178
Law and Principle of the Sabbath����������������������������������� 179
The Christian Sabbath ������������������������������������������������� 182

ix
 The Ten Commandments�������������������������������������������� 184
Spiritual Maturity�������������������������������������������������������� 185
Progressive Understanding������������������������������������������� 185
Why Did God Make for Man a Woman?������������������������ 187
The Marriage Covenant�����������������������������������������������188
Did God Make Adam and “Steve”?��������������������������������189
Male Headship and Leadership�������������������������������������189
Permanency of Marriage���������������������������������������������� 191
Divorce and Remarriage����������������������������������������������� 192
The Family Covenant���������������������������������������������������199
Relationship between Parents and Children������������������� 200
Education of Our Children�������������������������������������������201
Duty of a Christian to His Government������������������������ 202
Attitude towards Ungodly Religious Authorities������������ 204
Attitude towards Secular Authorities���������������������������� 205
Should the Church Have an Army?������������������������������� 207
Lawsuits and Conflict Resolution��������������������������������� 208
Biblical Economics�������������������������������������������������������210
Tithing and Giving������������������������������������������������������ 213
Church Stewardship����������������������������������������������������� 214
Church in the Old Testament���������������������������������������� 215
Biblical Separation������������������������������������������������������� 216
CONTENTS

PART III: Soteriology: Knowing Salvation

Who Is Jesus Christ?���������������������������������������������������� 222
Jesus Is God and Yet Man��������������������������������������������� 223
Love of God in Christ�������������������������������������������������� 224
Pre-existence of Christ������������������������������������������������� 225
Self-humiliation of Christ�������������������������������������������� 226
Eternal Exaltation of Christ����������������������������������������� 228
Christus Vere Resurrexit���������������������������������������������� 229
“By Many Infallible Proofs”����������������������������������������� 230
Resurrection Life��������������������������������������������������������� 231
From Persecutor to Propagator�������������������������������������� 232
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Fully God and Fully Man�������������������������������������������� 234
Sinlessness of Christ����������������������������������������������������� 235
Perfect Lamb of God����������������������������������������������������236
Temptation of Jesus������������������������������������������������������ 237
Trial in Gethsemane����������������������������������������������������239
Trial upon the Cross���������������������������������������������������� 241
“Why Hast Thou Forsaken Me?”���������������������������������� 242
Forever God and Man������������������������������������������������� 244
Satisfaction, Substitution, Propitiation�������������������������� 245
Forgiveness���������������������������������������������������������������� 247
Sin Offering��������������������������������������������������������������� 249
Saviour���������������������������������������������������������������������� 250
A Transaction Once for All������������������������������������������� 251
The Unpardonable Sin�������������������������������������������������� 252
Active Obedience of Christ������������������������������������������ 254
One Atonement����������������������������������������������������������� 257
Holy Character of God�������������������������������������������������258
Representative Principle�����������������������������������������������259
Covenant of Works������������������������������������������������������ 261
Two Trees of Eden������������������������������������������������������ 262
Covenant of Grace�������������������������������������������������������263

CONTENTS
Covenant and Missions����������������������������������������������� 266
Glory of the Cross������������������������������������������������������� 267
Forgiveness towards Others������������������������������������������ 271
Holy Living����������������������������������������������������������������� 273
Decree of Election�������������������������������������������������������� 275
Who Was John Calvin?����������������������������������������������� 276
Calvinism versus Arminianism�������������������������������������277
Total Depravity���������������������������������������������������������� 278
Unconditional Election����������������������������������������������� 279
Limited Atonement����������������������������������������������������� 280
Irresistible Grace�������������������������������������������������������� 285
Perseverance of the Saints�������������������������������������������� 286
Calvinism and Evangelism������������������������������������������ 287

xi
 A Carnal Christian?���������������������������������������������������� 288
Warnings against Apostasy������������������������������������������ 289
Election��������������������������������������������������������������������� 290
Mystery of Predestination�������������������������������������������� 295
Reprobation��������������������������������������������������������������� 296
Double Predestination������������������������������������������������� 297
Decrees of God����������������������������������������������������������� 298
Convicting Work of the Holy Spirit�������������������������������301
Light of Nature����������������������������������������������������������� 303
Salvation of Old Testament Saints��������������������������������� 304
Salvation of Infants����������������������������������������������������� 305
Motive of Missions������������������������������������������������������ 306
Illumination��������������������������������������������������������������� 307
Vocation�������������������������������������������������������������������� 309
Regeneration��������������������������������������������������������������� 310
The New Birth������������������������������������������������������������ 311
A New Creature����������������������������������������������������������� 312
Saving Faith���������������������������������������������������������������� 313
Instantaneous Conversion�������������������������������������������� 314
Faith��������������������������������������������������������������������������� 316
Faithfulness���������������������������������������������������������������� 317
Justification����������������������������������������������������������������� 318
CONTENTS

Faith That Works�������������������������������������������������������� 320

Sanctification�������������������������������������������������������������� 321
Holy Living����������������������������������������������������������������� 322
Perfection������������������������������������������������������������������� 323
Spiritual Maturation��������������������������������������������������� 324
Filling of the Spirit������������������������������������������������������ 326
Sealing and Anointing of the Spirit�������������������������������� 327
Glorification���������������������������������������������������������������328
Meaning of “Church”�������������������������������������������������� 330
Bride of Christ������������������������������������������������������������� 331
Body of Christ������������������������������������������������������������ 334
Unity of the Body of Christ������������������������������������������� 335

xii
 Interdependence of Church Members����������������������������336
Spiritual Gifts for Church Growth��������������������������������� 337
Cessation of the Sign Gifts��������������������������������������������339
Sacraments of the Church�������������������������������������������� 345
Sacraments as Seals����������������������������������������������������� 347
Meaning of the Lord’s Supper�������������������������������������� 349
Sacrifices and Sacraments��������������������������������������������� 353
Water Baptism������������������������������������������������������������ 354
Infant Baptism������������������������������������������������������������359
Keeping the Sabbath����������������������������������������������������362
Regulative Principle of Worship����������������������������������� 366

PART IV: Eschatology:

Knowing the End Times
The Last Days������������������������������������������������������������� 370
Signs of the Times ������������������������������������������������������� 371
The Times of the Gentiles���������������������������������������������378
The Great Apostasy������������������������������������������������������ 381
Israel a Great Nation��������������������������������������������������� 387
The Interpretation of Prophecy�������������������������������������395
The Seventy Weeks of Daniel���������������������������������������400

CONTENTS
Resurrection and Rapture ������������������������������������������� 406
The Great Tribulation�������������������������������������������������� 411
Armageddon�������������������������������������������������������������� 420
The Millennium��������������������������������������������������������� 427
The Lake of Fire��������������������������������������������������������� 435
The Reality of Hell������������������������������������������������������ 437
The Judgement of the Great White Throne�������������������� 442
The Judgement Seat of Christ��������������������������������������� 445
Burial or Cremation?��������������������������������������������������� 447
New Heaven and New Earth����������������������������������������� 451
New Jerusalem����������������������������������������������������������� 453
Life in Heaven������������������������������������������������������������ 455
Heavenly Worship������������������������������������������������������ 457
xiii
 The Certainty of Christ’s Return���������������������������������� 461
Invitation������������������������������������������������������������������� 465

Appendices
Appendix A:  Dispensational Premillennialism in
Reformed Theology�������������������������������� 470
Appendix B :  Dispensationalism Examined������������������ 506
Appendix C:  God’s Holy Law��������������������������������������� 514
Appendix D:  Faith: True or False?�������������������������������� 522
Appendix E:  Baptismal Regeneration Examined������������529
Appendix F:  The Spirit of Truth and the Spirit of Error��� 537
Appendix G:  Charismatic Tongues Examined��������������� 556
Appendix H:  Hyper-Calvinism in the Light of Calvin��� 566
Appendix I:  Arminianism Examined��������������������������� 576
Appendix J:  A Plea for a Perfect Bible��������������������������� 587
Appendix K:  Undermining God’s Word by Twisting
the Text������������������������������������������������� 604
Appendix L:  Undermining God’s Word by Twisting
the Translation��������������������������������������� 622
Appendix M:  The Blasphemy and Deception of
CONTENTS

The Da Vinci Code����������������������������������632

Appendix N:  The Judas Gospel: Bad News of Betrayal��� 646
Appendix O:  Statement of Faith of the Far Eastern
Bible College������������������������������������������ 656
Appendix P:  Children’s Catechism: Questions and
Answers on Everlasting Life for Children�� 660
Bibliography�������������������������������������������������������������� 677
Indices
Subject Index�������������������������������������������������������������� 688
Scripture Index������������������������������������������������������������701
Profiles�������������������������������������������������������������������������� 713
xiv
 LIST OF ILLUSTRATIONS
• Doctrine of Trinity Illustrated���������������������������������� 25
• Creation Week�������������������������������������������������������� 38
• The Clock of the Sevenfold Will of God��������������������� 43
• Inspiration and Preservation of Scripture:
Four Views������������������������������������������������������������� 80
• New Testament Greek Text��������������������������������������� 91
• William Tyndale��������������������������������������������������� 108
• The Entrance of the Leaven of Textual Criticism
into Fundamentalism��������������������������������������������� 117
• John William Burgon��������������������������������������������� 121
• FEBC Faculty and Board Taking the
Dean Burgon Oath������������������������������������������������� 123
• Covenant Theology Illustrated��������������������������������� 155
• HDB Point Block (Size of Noah’s Ark)��������������������� 164
• Early History of the Doctrine of the Person and
the Natures of Christ�������������������������������������������� 234
• The Mechanism of the Clock of God’s
Saving Grace���������������������������������������������������������� 281
• “Sufficient for All, Efficient for the Elect”���������������� 282
• Three Views on the Atonement and
Three Degrees of Divine Love����������������������������������283
• An Eschatological Chart���������������������������������������� 409
• The “Double Lens” or “Cosmic” Perspective������������� 482
• Biblical Tongues versus Charismatic Tongues����������� 564
ILLUSTRATIONS

• The Perfection of the Bible: Three Views������������������ 603

xv
 PART I
THEISM
Knowing God
SYSTEMATIC THEOLOGY I

PREREQUISITE TO KNOWING GOD

Theology is the study of God. It is the study of God’s dealing
with man whom He had created, but fallen into sin. The
study of God and the study of man (which is inseparable
from the study of God) is true wisdom, says Calvin. We
would add to the statement that they are the apex of all
knowledge. They are the two highest strata of learning,
way beyond “mosquitology,” though that is important in
the quelling of malaria and dengue. The study of God and
the study of man lead us to God’s only begotten Son, Jesus
Christ, Mediator between God and man, by whom we are
saved (1 Tim 2:5). The Bible is God’s book for man, the
textbook of our salvation (2 Tim 3:14–17).

Theology is not like any other science. It is not to be studied

like any branch of scientific learning. It cannot be put under
a microscope for the seeing eye to examine. Rather it is to be
studied by putting on the eye-glasses of faith. Not “seeing is
believing” but “believing is seeing” is the theological method
(John 20:29).

“Now faith is the substance of things hoped for, the evidence

of things not seen. For by it the elders obtained a good report.
Through faith we understand that the worlds were framed
by the word of God, so that things which are seen were not
made of things which do appear” (Heb 11:1-3). By faith, the
doctrine of creation, not evolution, is to be received. By faith,
the doctrine of the Holy Trinity transcends the principles
of mathematics. By faith, the doctrine of the Virgin Birth
of Christ cannot be taught but by worshipful reverence.
Theology is not only a science, but a “metascience,” if we may
coin a new word.

No man can intrude into the study of theology unless he is

born again. “Except a man be born again, he cannot see the
kingdom of God” (John 3:3). “But the natural man receiveth
2
not the things of the Spirit of God: for they are foolishness
unto him: neither can he know them, because they are

THEISM
spiritually discerned” (1 Cor 2:14). “So then faith cometh by
hearing, and hearing by the word of God” (Rom 10:17). Faith
is taking God at His Word.

Nominal Christians can go through a liberal and

modernistic seminary and obtain a PhD in theology. But
they will come out preaching themselves, not Jesus Christ
the Lord. They will lord over their congregations with their
own conceited ideas, “even denying the Lord that bought
them, and bring upon themselves swift destruction” (2 Pet
2:1). “For we preach not ourselves, but Christ Jesus the Lord;
and ourselves your servants for Jesus’ sake” (2 Cor 4:5) is
our devout emphasis. So, it is of utmost importance that we
examine the credentials of the teacher of theology. Not only
must he be born again, he must also have received a mandate
to teach, like Timothy from Paul, “And the things that thou
hast heard of me among many witnesses, the same commit
thou to faithful men, who shall be able to teach others also”
(2 Tim 2:2).

It is of the utmost importance for a teacher of theology to

be thoroughly scrutinised before he can be taken on the
faculty of any fundamental Bible college or seminary. “Know
ye not that a little leaven leaveneth the whole lump?” (1 Cor
5:6). Fuller Seminary which was founded in 1947 by Charles
Fuller of the Old-fashioned Revival Hour succumbed to
liberalism in a matter of years. Princeton Seminary, though a
proven stalwart of the faith from its founding in 1812, finally
fell in 1929, J Gresham Machen notwithstanding.

What makes theology far above any brand of scientific

learning is the higher teaching of the Holy Spirit. “But ye
have an unction from the Holy One, and ye know all things”
(1 John 2:20). “But the anointing which ye have received of
3
SYSTEMATIC THEOLOGY I

him abideth in you, and ye need not that any man teach you:
but as the same anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath taught you, ye shall
abide in him” (1 John 2:27).

How do we receive the unction of the Holy One? How do we

get the anointing that we need, not that any man teaches us?
It is by being a devout student of the Bible, by being a regular
reader of the Bible day and night, and by meditating therein,
that we might be enabled to compare “spiritual things
with spiritual” (1 Cor 2:13). Dr John Sung read his Bible 11
chapters a day and 13 chapters on the Lord’s Day; hence
the power of his preaching that brought several hundred
thousands to Christ. (To know more about John Sung, read
John Sung My Teacher by Timothy Tow.) So testifies the
Psalmist, “O how love I thy law! it is my meditation all the
day. Thou through thy commandments hast made me wiser
than mine enemies: for they are ever with me. I have more
understanding than all my teachers: for thy testimonies are
my meditation” (Ps 119:97–99).

How does Calvin excel all other students of theology? By the

superior knowledge of the Bible that shines throughout his
Institutes of the Christian Religion. He outshines all other
theologians because he is a Biblical theologian.

Dr William Lyon Phelps of Yale University has said, “A

knowledge of the Bible without a college education is better
than a college education without the Bible.” We would
encourage you, though not having a college degree, to
launch right into the study of theology. In Paul’s words of
encouragement to young Timothy, “And that from a child
thou hast known the holy scriptures, which are able to make
thee wise unto salvation through faith which is in Christ
Jesus” (2 Tim 3:15). “The Bible has in it all that the Christian
needs” (McIntire).
4
 EXISTENCE OF GOD
In presenting the Gospel, there is no need to prove the

THEISM
existence of God. The Christian message is not dependent
upon the arguments of God’s existence, but in the convicting
and converting power of the Holy Spirit. Christ promised
the convincing power of the Holy Spirit who will convict
“the world of sin, and of righteousness, and of judgment,”
and will convict specifically “of sin, because they believe not
on me” (John 16:8-9). The Holy Spirit not only convicts but
regenerates, and imparts the gift of faith, which is “the gift
of God” (Eph 2:8). God “worketh in you both to will and to
do of his good pleasure” (Phil 2:13).

God has revealed His existence through His creation. This is

clearly stated in Romans 1:19–20, “Because that which may
be known of God is manifest in them; for God hath shewed it
unto them. For the invisible things of him from the creation
of the world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead [Deity];
so that they are without excuse.” From this Scripture, we
see that fallen and sinful though we are, we can conclude
when we see the world around us, that it must have come
from a Creator. How come the cosmos, this “great, wide,
beautiful, wonderful world?” To believe that God created it,
ex nihilo (out of nothing), is far more logical than to believe
in evolution and the eternity of matter. “Through faith we
understand that the worlds were framed by the word of God,
so that things which are seen were not made of things which
do appear” (Heb 11:3). Everything must have a beginning
from “out of nothing,” except God.

The created universe reveals God’s design and purpose. “He

that planted the ear, shall he not hear? he that formed the
eye, shall he not see?” (Ps 94:9). The implicit argument is
quite transparent. Can we believe that the purposiveness of

5
SYSTEMATIC THEOLOGY I

our sensory organs can be explained without an intelligent

Purposer? If there is a design, there must be a Designer.

“The heavens declare the glory of God; and the firmament

sheweth his handywork. Day unto day uttereth speech, and
night unto night sheweth knowledge” (Ps 19:1–2). “When I
consider thy heavens, the work of thy fingers, the moon and
the stars, which thou hast ordained; What is man, that thou
art mindful of him? and the son of man, that thou visitest
him?” (Ps 8:3–4). The Apostle Paul used these arguments in
his epistle to the Romans: “For the wrath of God is revealed
from heaven against all ungodliness and unrighteousness
of men, who hold the truth in unrighteousness; Because
that which may be known of God is manifest in them; for
God hath shewed it unto them. For the invisible things of
him from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal
power and Godhead; so that they are without excuse:
Because that, when they knew God, they glorified him
not as God, neither were thankful; but became vain in
their imaginations, and their foolish heart was darkened.
Professing themselves to be wise, they became fools” (Rom
1:18–22). In these words, we have the plain statement that
the created universe is sufficient evidence for the eternal
power and divine character of God.

CAN FALLEN, SINFUL MAN KNOW GOD?

Not only is God made known to man by the invisible powers
He has displayed in the creation, He is very near him, even
as he is conscious of Him. Paul said to the Athenians, “That
they should seek the Lord, if haply they might feel after him,
and find him, though he be not far from every one of us: For
in him we live, and move, and have our being; as certain also
of your own poets have said, For we are also his offspring”
(Acts 17:27–28).

6
The knowledge of God in man is innate—we are born to
know Him. Atheistic communism’s efforts to suppress it

THEISM
have totally failed. The knowledge of God induces man to
seek after God, which distinguishes him from animals.
Being made in the image of God and likeness of God (Gen
1:26), we should yearn after Him as children their Father. It
makes us aspire to immortality.

Paul discusses the workings of the innate knowledge of God

in man in Romans 2:7–16. In a word, the conscience in man
which witnesses to whether he has done right or wrong, is
that knowledge that subdues man to God. The conscience
tells us that God rewards the good and punishes the bad.

To those who seek after God, like Bishop Augustine of

Hippo, “O Lord thou hast made us for thyself and our souls
are restless till they find rest in thee,” life everlasting is given
(Rom 2:7). In order to lead Augustine into life, God caused
a child to say, “Take, read. Take, read.” And the seeker for
Truth was further led to read Romans 13:11–14, whereby he
was gloriously saved. So was Cornelius the Centurion led
to the Saviour by the preaching of Peter (Acts 10). Natural
revelation is insufficient to lead a soul to salvation but the
Word of God is able.

Man has no excuse not to know God. Being fallen into sin,
however, instead of worshipping the Creator, he has turned
to worship the things God has created. The Bible says this
is the result of his wilful ignorance and vain imagination.
For rejecting God, man has fallen deeper and deeper into
darkness and the grossest idolatry (Rom 1:21–23). And
idolatry is condemned in the strongest possible terms:
“Thou shalt not make unto thee any graven image, or any
likeness of any thing that is in heaven above, or that is in
the earth beneath, or that is in the water under the earth:
Thou shalt not bow down thyself to them, nor serve them:
7
SYSTEMATIC THEOLOGY I

for I the LORD thy God am a jealous God, visiting the

iniquity of the fathers upon the children unto the third
and fourth generation of them that hate me; And shewing
mercy unto thousands of them that love me, and keep my
commandments” (Exod 20:4–6; Second Commandment).

Now, idolatry can be classified under polytheism, that is,

the worship of many gods. Alongside polytheism, we have
other forms of idolatry, and the other extreme to polytheism
is atheism. For to say there is no God, man is flouting
his Creator, and he prides himself to be a “free thinker.”
Agnosticism which says that God cannot be known is no
different from the Athenian altar on Mars Hill, “TO THE
UNKNOWN GOD” (Acts 17:23). Deism which says God
exists but is no more exercising control over His creation is
another form of Epicureanism, and pantheism which says
God is all and all is God is a Hindu concept. Humanism is
the exaltation of man and worship of himself. Materialism,
which is mammonism, makes the dollar sign the Almighty.

The knowledge of God through creation indeed is not

sufficient to lead sinful man to the true worship of God
Almighty the Creator.

JUDGEMENT OF GOD AGAINST ATHEISTS

There is really no need to argue. The existence of God is a
fact. If man denies this fact, the judgement of God he will
face. “For the wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men, who hold the
truth in unrighteousness; Because that which may be known
of God is manifest in them; for God hath shewed it unto
them. For the invisible things of him from the creation of
the world are clearly seen, being understood by the things
that are made, even his eternal power and Godhead; so that
they are without excuse: Because that, when they knew
God, they glorified him not as God, neither were thankful;
8
but became vain in their imaginations, and their foolish
heart was darkened. Professing themselves to be wise, they

THEISM
became fools, And changed the glory of the uncorruptible
God into an image made like to corruptible man, and to
birds, and fourfooted beasts, and creeping things. Wherefore
God also gave them up to uncleanness through the lusts of
their own hearts, to dishonour their own bodies between
themselves: Who changed the truth of God into a lie, and
worshipped and served the creature more than the Creator,
who is blessed for ever. Amen. For this cause God gave them
up unto vile affections: for even their women did change the
natural use into that which is against nature: And likewise
also the men, leaving the natural use of the woman, burned
in their lust one toward another; men with men working
that which is unseemly, and receiving in themselves that
recompence of their error which was meet. And even as they
did not like to retain God in their knowledge, God gave them
over to a reprobate mind, to do those things which are not
convenient; Being filled with all unrighteousness, fornication,
wickedness, covetousness, maliciousness; full of envy,
murder, debate, deceit, malignity; whisperers, Backbiters,
haters of God, despiteful, proud, boasters, inventors of evil
things, disobedient to parents, Without understanding,
covenantbreakers, without natural affection, implacable,
unmerciful: Who knowing the judgement of God, that they
which commit such things are worthy of death, not only do
the same, but have pleasure in them that do them” (Rom
1:18-32).

WHAT IS GOD?
The best description of God is found in the Westminster
Shorter Catechism, Question 4: “What is God?” Answer:
“God is a Spirit, infinite, eternal, and unchangeable, in His
being, wisdom, power, holiness, justice, goodness, and truth.”

9
SYSTEMATIC THEOLOGY I

An inspiring story behind the answer to this question is

told by William M Hetherington: “There is one anecdote
connected with the formation of the Shorter Catechism,
both full of interest and so very beautiful that it must not
be omitted. In one of the earliest meetings of the committee,
the subject of deliberation was to frame an answer to the
question, ‘What is God?’ Each man felt the unapproachable
sublimity of the divine idea suggested by these words; but
who could venture to give it expression in human language!
All shrunk from the too sacred task in awestruck, reverential
fear. At length it was resolved, as an expression of the
committee’s deep humility, that the youngest member should
make the attempt. He modestly declined, then reluctantly
consented; but begged that the brethren would first unite
with him in prayer for divine enlightenment. Then in slow
and solemn accents he thus began his prayer:—‘O God, thou
art a spirit, infinite, eternal, and unchangeable, in thy being,
wisdom, power, holiness, justice, goodness, and truth.’ When
he ceased, the first sentence of his prayer was immediately
written by one of the brethren, read, and adopted, as the
most perfect answer that could be conceived,—as, indeed,
in a very sacred sense, God’s own answer, given to prayer
and in prayer, descriptive of himself. Who, then, was the
youngest member of the committee? When we compare the
birth-dates of the respective members of the committee, we
find that George Gillespie was the youngest by more than a
dozen years. We may, therefore, safely conclude that George
Gillespie was the man who was thus spiritually guided to
frame almost unconsciously this marvellous answer.”

GOD IS A SPIRIT
The statement, “God is a Spirit,” comes from our Lord
Himself. This, He said in answer to the woman of Samaria
that since God is a Spirit, the true worshippers “shall worship
the Father in spirit and in truth: for the Father seeketh such
to worship Him” (John 4:23). The words of Jesus imply that
10
God is not a corporeal being, like a man, as the Mormons
imagine.

THEISM
In the first five books of the Bible, the incorporeal nature
of God is the basis of the Second Commandment which
prohibits the worship of “any likeness of anything” of a
corporeal nature (Exod 20:4). Before Moses cited the Ten
Commandments again in Deuteronomy 5, he spared no
effort to emphasise the commandment which forbade the
worship of any physical or material object. “Ye heard the
voice of the words, but saw no similitude; only ye heard
a voice” (Deut 4:12). “Take ye therefore good heed unto
yourselves; for ye saw no manner of similitude on the day
that the LORD spake unto you in Horeb out of the midst of
the fire; lest ye corrupt yourselves, and make you a graven
image, the similitude of any figure, the likeness of male or
female, the likeness of any beast that is on the earth, the
likeness of any winged fowl that flieth in the air, the likeness
of any thing that creepeth on the ground, the likeness of any
fish that is in the waters beneath the earth; and lest thou
lift up thine eyes unto heaven, and when thou seest the sun,
and the moon, and the stars, even all the host of heaven,
shouldest be driven to worship them, and serve them, which
the LORD thy God hath divided unto all nations under the
whole heaven” (vv 15-19). “Take heed unto yourselves, lest ye
forget the covenant of the LORD your God, which he made
with you and make you a graven image, or the likeness of any
thing, which the LORD thy God hath forbidden thee” (v 23;
see also vv 25, 28, etc.). The many denunciations of idolatry
throughout the Old Testament are based upon the truth that
God is a Spirit, not a corporeal being. Calvin rightly said,
“Whenever any image is made as a representation of God, the
Divine glory is corrupted by an impious falsehood.”

11
SYSTEMATIC THEOLOGY I

INFINITE, ETERNAL, AND

UNCHANGEABLE IN HIS BEING
God is said to be “infinite, eternal, and unchangeable” in
seven specified aspects of His subsistence, in His “being,
wisdom, power, holiness, justice, goodness, and truth.”

God’s omnipresence is the meaning of the words, “infinite

in his being.” The Scriptures explicitly teach this truth:
“Whither shall I go from thy spirit? or whither shall I flee
from thy presence? If I ascend up into heaven, thou art there:
if I make my bed in hell, behold, thou art there. If I take the
wings of the morning, and dwell in the uttermost parts of
the sea; Even there shall thy hand lead me, and thy right
hand shall hold me. If I say, Surely the darkness shall cover
me; even the night shall be light about me. Yea, the darkness
hideth not from thee; but the night shineth as the day: the
darkness and the light are both alike to thee” (Ps 139:7–12).

The presence of God is spoken of in the Scriptures in

absolutely universal terms. “The LORD’s throne is in
heaven; his eyes behold, his eyelids try, the children of men”
(Ps 11:4). “The eyes of the LORD are upon the righteous, and
his ears are open unto their cry” (Ps 34:15). “The eyes of the
LORD are in every place, beholding the evil and the good”
(Prov 15:3). “But will God indeed dwell on the earth? behold,
the heaven and heaven of heavens cannot contain thee; how
much less this house that I have builded?” (1 Kgs 8:27). “Can
any hide himself in secret places that I shall not see him?
saith the LORD. Do not I fill heaven and earth? saith the
LORD” (Jer 23:24).

The Biblical doctrine of prayer argues for the omnipresence

of God. That man can pray to God at any time and at any
place vividly and naturally assumes the omnipresence of
God. Jonah prayed from the belly of the whale (Jon 2) and

12
the Lord heard him. “The LORD is nigh unto all them that
call upon him, to all that call upon him in truth” (Ps 145:18).

THEISM
The Bible writers clearly teach and always assume the
eternality of God’s being. God is always God and will never
cease to be God. He never began to be. He never will cease
to be.

The eternal being of God is explicitly taught in many

passages of Scripture. “Lord, thou hast been our dwelling
place in all generations. Before the mountains were brought
forth, or ever thou hadst formed the earth and the world,
even from everlasting to everlasting, thou art God” (Ps 90:1–
2). “Thy throne, O God, is for ever and ever ... Thou, Lord,
in the beginning hast laid the foundation of the earth; and
the heavens are the works of thy hands: They shall perish;
but thou remainest; and they all shall wax old as doth a
garment; and as a vesture shalt thou fold them up, and they
shall be changed: But thou art the same, and thy years shall
not fail” (Heb 1:8–12; cf. Pss 45:6–7; 102:25–27). “Thus saith
the LORD the King of Israel, and his redeemer the LORD of
hosts; I am the first, and I am the last; and beside me there is
no God” (Isa 44:6; cf. Rev 1:8, 11; 21:6; 22:13).

After the most exalted declaration, “Thus saith the high and
lofty One that inhabiteth eternity, whose name is Holy; I
dwell in the high and holy place” (Isa 57:15), God immediately
adds, “[I dwell] with him also that is of a contrite and humble
spirit, to revive the spirit of the humble, and to revive the
heart of the contrite ones.” God’s omnipresence assures us
that He is not a distant God, but a God who is very near us,
and works actively in time and space. God inspires; He never
expires.

The immutability of God (i.e., God is unchangeable) is clearly

taught in the Scriptures. “I am the LORD, I change not;
13
SYSTEMATIC THEOLOGY I

therefore ye sons of Jacob are not consumed” (Mal 3:6). By

these words, we are instructed that the God of the Bible is
most trustworthy for He can never change His mind or His
plan. Our salvation is filled with hope because our Saviour is
unchangeable and He keeps His promises.

Our unchangeable God is absolutely trustworthy. This

truth is clearly taught in Hebrews 6:17–18, “Wherein God,
willing more abundantly to shew unto the heirs of promise
the immutability of his counsel, confirmed it by an oath:
That by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation, who
have fled for refuge to lay hold upon the hope set before us.”
Hebrews 13:7–9 says, “Remember them which have the rule
over you, who have spoken unto you the word of God: whose
faith follow, considering the end of their conversation. Jesus
Christ the same yesterday, and to day, and for ever. Be not
carried about with divers and strange doctrines. For it is a
good thing that the heart be established with grace.” The
constancy of the character of our Lord Jesus Christ is the
reason for our confidence in His gospel of salvation.

Many other scriptural verses may be quoted to prove the

immutability of God. God is “the Father of lights, with whom
is no variableness, neither shadow of turning” (Jas 1:17). “The
counsel of the LORD standeth for ever, the thoughts of his
heart to all generations” (Ps 33:11). “There are many devices
in a man’s heart; nevertheless the counsel of the LORD, that
shall stand” (Prov 19:21). “The LORD of hosts hath sworn,
saying, Surely as I have thought, so shall it come to pass; as I
have purposed, so shall it stand” (Isa 14:24). “I am God, and
there is none like me, declaring the end from the beginning,
and from ancient times the things that are not yet done,
saying, My counsel shall stand, and I will do all my pleasure”
(Isa 46:9–10).

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 INFINITE, ETERNAL, AND
UNCHANGEABLE IN HIS WISDOM

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The statement that God is infinite, eternal and unchangeable
in His wisdom is intended to teach (1) that God is all-
knowing, (2) that His omniscience has always been His
and always will be His, (3) that He knows all things without
exception, and no one can add to or subtract from His
knowledge.

Psalm 147:4–5 says, “He telleth the number of the stars;

he calleth them all by their names. Great is our Lord, and
of great power: his understanding is infinite.” Acts 15:18,
“Known unto God are all his works from the beginning of
the world.” Matthew 10:29–30, “Are not two sparrows sold
for a farthing? and one of them shall not fall on the ground
without your Father. But the very hairs of your head are all
numbered.” Proverbs 15:3, “The eyes of the LORD are in
every place, beholding the evil and the good.”

Since God knows everything, we ought to be very careful not

to sin against Him in our thoughts and feelings. Man may
not know what we think or feel, but God knows. Even in our
actions, nobody may know that we have committed theft,
or cheated in our business transactions or in our school
examinations, but God knows, and He will punish all who
have broken His Law. We can hide from man, but we can
never hide from God.

The doctrine of God’s omniscience has practical value. It

provides us with every reason to pray. We pray because we do
not know, but God does. He knows everything, the end from
the beginning. That is why the Lord constantly exhorts us to
present our petitions before Him, “Be careful for nothing; but
in every thing by prayer and supplication with thanksgiving
let your requests be made known unto God” (Phil 4:6). “If
any of you lack wisdom, let him ask of God that giveth to all
15
SYSTEMATIC THEOLOGY I

men liberally, and upbraideth not; and it shall be given him”

(Jas 1:5). God said to Ezekiel, “Thus saith the Lord GOD; I
will yet for this be enquired of by the house of Israel, to do it
for them; I will increase them with men like a flock. As the
holy flock, as the flock of Jerusalem in her solemn feasts; so
shall the waste cities be filled with flocks of men: and they
shall know that I am the LORD” (Ezek 36:37–38). In other
words, God says, “I will bless them and I will bless them in
answer to prayer.”

Christians who know the Lord call upon Him freely and
spontaneously, “casting all your care upon him” (1 Pet 5:7).
As parents, we can often tell what our children want from us
even before they ask us. With our limited knowledge, we can
know something of the future. For example, a father knows
his children need pocket money before they go to school. He
has their pocket money all prepared for them, but gives it to
them only when they come to him. He delights to have his
children come to him for their needs.

Buswell says, “God has anticipated our prayers before the

foundation of the world. He has built the answer to our
prayers into the very structure of the universe. He knows that
we will pray and that we will pray in a spontaneous manner
as a child cries to his father. God has put the universe
together on a principle of personal relationships in which He
answers prayer, and we can, in a measure, understand His
loving provision only on the basis of His omniscience.”

INFINITE, ETERNAL, AND

UNCHANGEABLE IN HIS POWER
“And I heard as it were the voice of a great multitude, and
as the voice of many waters, and as the voice of mighty
thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth” (Rev 19:6).

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The omnipotence of God is gloriously presented in the
Scriptures from beginning to end. The God of the Bible is

THEISM
called “the Lord God Almighty” repeatedly in the book
of Revelation. In 2 Corinthians 6:18, His omnipotence is
closely linked with His love and care for His people who
are separated unto Himself; “I will receive you, and will be
a Father unto you, and ye shall be my sons and daughters,
saith the Lord Almighty.”

It is only the Judeo-Christian religion that teaches the

omnipotence of God. The Judeo-Christian religion teaches
that there is but one living and true God who created heaven
and earth, and that He created all things from nothing. Such
a doctrine of creation out of nothing by an omnipotent
God can only stem from a monotheistic faith that is found
in the Judeo-Christian tradition or derived from it. There
are only three monotheistic religions in the world, Judaism,
Christianity, and Mohammedanism. Christianity is an
outgrowth of the Jewish Scripture, and it is quite obvious
that Mohammed, in the seventh century AD, derived his
concept of one, and only one, supreme God from Judaism
and Christianity.

Polytheism could not possibly teach a doctrine of God’s

omnipotence, for since there are many gods, each one having
a share of power or a sphere of power, no one god could ever
claim to have all power.

The Christian Faith, on the other hand, teaches the existence

of only one God, the living and true God who is the thrice
holy God, “Holy, holy, holy, Lord God Almighty” (Rev 4:8).
One God in three Persons: God the Father, God the Son, and
God the Holy Spirit (1 John 5:7).

Omnipotence does not mean that God can do anything. God

will not and cannot do anything which is against His nature
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SYSTEMATIC THEOLOGY I

and will (2 Tim 2:13). For instance, it is impossible for God

to lie or to sin (Heb 6:18, Gal 2:17).

There is a question that is often asked by sceptics to cast

doubt on God’s omnipotence: Can God make two plus two
equal six? Buswell answers this question with a question,
“We reply by asking how much power it would take to bring
about this result. The absurdity of the question is not too
difficult to see. Would the power of a ton of dynamite make
two plus two equal six? Or the power of an atom bomb? Or
of a hydrogen bomb? When these questions are asked, it is
readily seen that the truth of the multiplication tables is not
in the realm of power. Power has nothing to do with it.”

The omnipotence of God is such a simple truth and yet so

profound. His omnipotence does not require many words
to express. Simply, the God of the Bible is our God, our
Heavenly Father, and we have committed our all to Him. “Be
still, and know that I am God” (Ps 46:10).

INFINITE, ETERNAL, AND

UNCHANGEABLE IN HIS HOLINESS
The holiness of God is His central moral attribute. The
common word for “holy” in the Old Testament is qadhosh.
The root meaning seems to be “separation from, and hostility
to, all evil and defilement.” In the New Testament, the most
common word is hagios, which conveys the same essential
meaning.

God is of course perfectly holy from all eternity past to all

eternity future. God’s holy will expresses His holy character.
When we say that God is holy, we mean that God’s will is
perfectly holy, and that His will is the expression of His
perfectly holy character.

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The holiness of God is a theme constantly emphasised and
reiterated throughout the Scriptures. “... ye shall be holy; for

THEISM
I am holy ... ye shall therefore be holy, for I am holy” (Lev
11:44–45).

According to His holy nature, God must hate sin. “Thou

art of purer eyes than to behold evil, and canst not look on
iniquity” (Hab 1:13). “Our God is a consuming fire” (Heb
12:29). “It is a fearful thing to fall into the hands of the living
God” (Heb 10:31). “Ye must pursue ... holiness, without
which no one shall see the Lord” (Heb 12:14).

Although our only visible standard is the revealed will of

God (i.e. the Word of God), we conceive the ethical norm as
ultimately derived from the holy character of God Himself.
Right is right and wrong is wrong, ultimately, because God is
holy. We have knowledge of what is right and what is wrong
because God’s holy character has been revealed by His holy
will in His holy Law as found in the Holy Scriptures.

INFINITE, ETERNAL, AND

UNCHANGEABLE IN HIS JUSTICE
The justice of God naturally stems from His holiness. The
Hebrew word tsaddiq means “straight,” and the Greek word
dikaios means “upright.” Both words refer to the justice
of a holy God. God’s justice is the outward expression of
His holiness and is seen to apply to the believer as well as
to the non-believer. Buswell explains, “If a man is walking
uprightly in harmony with God’s holiness, it would follow
from God’s justice that that man would be in perfect
fellowship with God; but if the person is, as we know he is,
fearfully self-corrupted, it follows that God must be hostile
to his corruption. Since this world is unholy and unjust, it
follows that God in His justice must be hostile to all things
in it which are in violation of His own holiness. If there
is any difference between right and wrong, God in His
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SYSTEMATIC THEOLOGY I

righteousness must be hostile to the wrong.” “The wages of

sin is death” (Rom 6:23).

Charles Hodge says, “The knowledge of God is eternal life. It

is for creatures the highest good. And the promotion of that
knowledge, the manifestation of that manifold perfection of
the infinite God, is the highest end of all his works. This is
declared by the apostle to be the end consummated both in
the punishment of sinners and in the salvation of believers.
It is an end to which, he says, no man can rationally object.
‘What if God, willing to shew his wrath (or justice), and to
make his power known, endured with much longsuffering
the vessels of wrath fitted to destruction: And that he might
make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory’ (Rom 9:22–23).
Sin, therefore, according to the Scriptures, is permitted
that the justice of God may be known in its punishment,
and His grace in its forgiveness. And the universe, without
the knowledge of these attributes, would be like the earth
without the light of the sun.”

INFINITE, ETERNAL, AND UNCHANGEABLE

IN HIS GOODNESS
The word “goodness” here refers to the outgoing of God’s
grace and love and mercy towards man in his sin and need.
It is the goodness of God that leads a person to repentance
(Rom 2:4).

The goodness of God or the grace of God is the most

amazing theme in all the Bible. The most astounding truth
ever proclaimed is that the God of justice and judgement is
the same God who justifies and declares righteous the sinful
and the wicked when they place their faith in Jesus Christ
(Rom 3:26). Surely, the cross of Jesus Christ is the supreme
demonstration of the goodness of God.

20
 The redemptive work of Christ on the Cross was an act never
performed before and never to be repeated. The Cross was

THEISM
the central purpose of God from all eternity. We might even
say it is in principle the heart of the Gospel. Christ is called
“the Lamb slain from the foundation of the world” (Rev 13:8).
The purpose of the atonement in the Triune Godhead from
eternity past may be seen in the words of Christ, “that they
may behold my glory, which thou hast given me: for thou
lovedst me before the foundation of the world” (John 17:24).

Buswell rightly points out that Christ is not a “third party”

at Calvary. The “Mediator” (1 Tim 2:5) is both God and
man, Himself without sin. He is the One against whom we
sinned. Representatively, every man must say, “I was one of
those who spat on His face. I was one of those who made
the crown of thorns and mocked Him and challenged Him
to come down from the cross. The act of crucifying the
Son of God was representatively, my act. I, with the whole
race of humanity, should have been swept into the lake that
burneth with fire and brimstone. The twelve legions of
angels should have charged down over the battlements of
heaven and poured out the vials of God’s wrath upon this
sinful humanity. But Christ bore my sin as my substitute.
The words, ‘Father, forgive them,’ where He might have said,
‘Angels, destroy them,’ show something of the way in which
he took my place and died for me.”

INFINITE, ETERNAL, AND

UNCHANGEABLE IN HIS TRUTH
“It is impossible for God to lie” (Heb 6:18). The Scripture says
that we have a “God that cannot lie” (Tit 1:2), and “he cannot
deny himself” (2 Tim 2:13).

The God of the Bible is a God of Truth. His laws of truth

are supreme in every area of life on earth. That divine and
heavenly truth which is essential to God’s character is above
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SYSTEMATIC THEOLOGY I

the laws of human logic and includes His entire revelation is

evident from the words of Christ. “As he spake these words,
many believed on him. Then said Jesus to those Jews which
believed on him, If ye continue in my word, then are ye my
disciples indeed; and ye shall know the truth, and the truth
shall make you free” (John 8:30–32). We are told that “grace
and truth came by Jesus Christ” (John 1:17). It should be
noted here that John does not mean that there was no grace
and no truth before the earthly life of Christ, but that all
God’s grace and all God’s truth, as revealed by Moses and
the prophets as well as in Christ’s earthly life, are mediated
by Him as the eternal Word (John 1:1).

The earthly life of Christ was directed towards the revelation

of God’s eternal truth. “Pilate therefore said unto him, Art
thou a king then? Jesus answered, Thou sayest that I am a
king. To this end was I born, and for this cause came I into
the world, that I should bear witness unto the truth. Every
one that is of the truth heareth my voice” (John 18:37). In
His high-priestly prayer, He said, “Sanctify them through thy
truth: thy Word is truth” (John 17:17).

Without God’s Truth in His Holy Word, sinful human

beings would be blind to the living and true God and the
only Saviour of the world—the Lord Jesus Christ. Jesus said,
“I am the way, the truth, and the life: no man cometh unto
the Father, but by me” (John 14:6).

“GOD REPENTED”
There are some difficult passages of Scripture which state
that God “repented” or changed His mind, and they seem to
contradict the passages which speak of His immutability. It
must be made known that the passages that speak of God’s
“repenting” are actually instances of the figure of speech
called “anthropomorphism.” For example, in the book of
Amos, the sermons are interspersed with visions, some of
22
which predict dire calamity. In Amos 7:1–2, the prophet has
a vision of the total destruction of the land’s productivity by

THEISM
a plague of locusts. He then pleads, “O Lord GOD, forgive,
I beseech thee: by whom shall Jacob arise?” In verse 3, we
read, “The Lord repented for this: It shall not be, saith the
LORD. Then was given to the prophet a vision of destruction
of the sea and land by fire” (v 4). In verse 5, Amos again
pleads, “Then said I, O Lord GOD, cease, I beseech thee: by
whom shall Jacob arise? for he is small.” Again, “The LORD
repented for this: This also shall not be, said the Lord GOD”
(v 6). Clearly these two visions should be taken as a whole.
The teaching is not that God changes His mind, but that
such disasters are certainly a just punishment for sins; and
that the God who is ready to execute judgement is also the
God who can show mercy.

The conditional nature of the warning of punishment,

which is often not expressed but nonetheless clearly
understood, can be seen in the way we discipline our
children. We sometimes threaten our naughty children, “I
will punish you in about a minute,” whereupon the mischief
ceased. Both children and adults recognise the distinction
between a conditional warning and a final decision. Such
anthropomorphic language is clear in the passages that
speak of God’s “repenting.”

ONE GOD IN THREE PERSONS

The Westminster Shorter Catechism Question 5 asks, “Are
there more gods than one?” Answer: “There is but one only,
the living and true God.” Question 6: “How many persons
are there in the Godhead?” Answer: “There are three
persons in the Godhead; the Father, the Son, and the Holy
Ghost; and these three are one God, the same in substance,
equal in power and glory.”

23
SYSTEMATIC THEOLOGY I

The oneness of God is an essential tenet of the Christian

Faith. But in the oneness of God, there is a threeness. The
Bible teaches that the one living and true God subsists
in three persons, each of whom is God. The triune
nature of God is a mystery, but unbelievers ridicule it as a
contradiction. The notorious modernist, Harry Emerson
Fosdick, for instance is quoted as saying, “The doctrine of
the Trinity is a contradiction in arithmetic.” This of course
is not a true statement, for no Trinitarian holds that one plus
one plus one equals one (1+1+1=1). However, the Bible does
teach that there is one God, not three, and that there are
three Persons, each of whom is God. One times one times
one equals one (1x1x1=1) is true.

The Being of God is complex. As finite human beings, we

can never fully comprehend God. Spurgeon rightly said,
“As well might a gnat seek to drink in the ocean, as a finite
creature comprehend the Eternal God” (Deut 29:29, Ps 145:3,
Isa 55:8–9, Rom 11:33).

It is the history of revelation which gives rise to the

doctrine of the Trinity, not speculative philosophy. The
Biblical doctrine of the Trinity may well be outlined by four
propositions. (1) God is one. (2) Jesus is God. (3) The Holy
Spirit is God. (4) These three persons are in the subject-
object relationship, each to the others within the Godhead.

The clearest proof-text for the doctrine of the Trinity is 1

John 5:7, “For there are three that bear record in heaven, the
Father, the Word, and the Holy Ghost: and these three are
one” (Textus Receptus and KJV).

We see clearly the three distinct persons of the Trinity in

action at the baptism of Jesus: (1) God the Son on earth,
going through the waters of baptism, (2) God the Father in
heaven, commending His beloved Son, and (3) God the Spirit
24
 THEISM
is

is is

Doctrine of Trinity Illustrated

25
SYSTEMATIC THEOLOGY I

descending from heaven to earth in the form of a dove (Matt

3:16–17).

The Biblical teaching is clear. There is only one God. In this

oneness, there is a threeness. There are three Persons in the
Godhead: the Father, the Son, and the Holy Spirit. These
three Persons are not divided but distinguished; the Father
is not the Son, the Son is not the Spirit, the Spirit is not the
Father; but the Father is God, the Son is God, the Spirit is
God (i.e. the same living and true God who is only One). One
God in Three Persons is divine, not human, arithmetic.

GOD IS ONE
“Hear, O Israel: The LORD our God is one LORD: And thou
shalt love the LORD thy God with all thine heart, and with
all thy soul, and with all thy might” (Deut 6:4–5). “Thou
shalt have no other gods before me” (Exod 20:3; cf. Deut
5:7). “I am the LORD, and there is none else, there is no God
beside me: I girded thee, though thou hast not known me:
That they may know from the rising of the sun, and from the
west, that there is none beside me. I am the LORD, and there
is none else” (Isa 45:5–6). “Surely God is in thee; and there
is none else, there is no God ... thus saith the LORD that
created the heavens; God himself that formed the earth and
made it; he hath established it, he created it not in vain, he
formed it to be inhabited: I am the LORD; and there is none
else” (Isa 45:14, 18). “Remember the former things of old: for
I am God, and there is none else; I am God, and there is none
like me” (Isa 46:9).

The unity of the Godhead is just as emphatically taught in the

New Testament as in the Old, and that, in direct conjunction
with the Deity of Christ. “As concerning therefore the eating
of those things that are offered in sacrifice unto idols, we
know that an idol is nothing in the world, and that there is
none other God but one. For though there be that are called
26
gods, whether in heaven or in earth, (as there be gods many,
and lords many) but to us there is but one God, the Father,

THEISM
of whom are all things, and we in him; and one Lord Jesus
Christ, by whom are all things, and we by him” (1 Cor 8:4–
6). “There is one body, and one Spirit, even as ye are called
in one hope of your calling; one Lord, one faith, one baptism,
one God and Father of all, who is above all, and through all,
and in you all” (Eph 4:4–6).

JESUS IS GOD
When Thomas, the doubter, saw the risen Lord, he cried
out, “My Lord and my God” (John 20:28). There can be
no doubt that the early disciples regarded Jesus as God in
the most absolute sense of the word without limitation or
subordination. Paul describes the saints as “Looking for that
blessed hope, and the glorious appearing of the great God
and our Saviour Jesus Christ” (Tit 2:13). That the name “God”
applies to Jesus in this text is clear. It is clear from the entire
New Testament that it is Christ whose glorious appearing is
expected. Christ Jesus is our great God and Saviour.

In a similar form of expression, Peter refers to those who have

obtained faith “in justification by our God and Saviour, Jesus
Christ.” And he continues, “Grace and peace be multiplied
unto you through the knowledge of God, and of Jesus our
Lord” (2 Pet 1:2). Paul referred to Christ with the words,
“Christ ... , who is over all, God blessed for ever” (Rom 9:5).
Again Paul refers to “the grace of our God and Lord, Jesus
Christ” (2 Thess 1:12). It is evident that the names Christ
and God are interchangeable in Paul’s mind.

Other powerful proofs that Jesus is none other than God

Himself are John 1:1, “In the beginning was the Word, and
the Word was with God, and the Word was God;” and 1
Timothy 3:16, “And without controversy great is the mystery
of godliness: God was manifest in the flesh, justified in the
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SYSTEMATIC THEOLOGY I

Spirit, seen of angels, preached unto the Gentiles, believed

on in the world, received up into glory.”

JESUS IS YAHWEH
Not only is Jesus called God in the New Testament but He is
called LORD in the Old Testament where the Old Testament
word is Yahweh. In the prophecy of Zacharias (Luke 1:76),
it is said of John the Baptist, “And thou, child, shalt be
called the prophet of the Highest; for thou shalt go before
the face of the Lord to prepare his ways.” It is obvious that
Luke understood this prophecy as referring to John as the
forerunner of Jesus. But Zacharias was alluding to Malachi
3:1 in which the word “the LORD” is Yahweh. “Behold, I will
send my messenger, and he shall prepare the way before
me: ... saith the LORD (Yahweh) of hosts.” Thus “the LORD,”
whose way John was to prepare, is none other than Yahweh
Himself.

Paul gives great emphasis to the prophecy of Joel. “For

whosoever shall call upon the name of the Lord shall be
saved” (Rom 10:13). It is clear in the context that Paul is
calling Christ “the Lord,” but in Joel 2:32, in the phrase,
“whosoever shall call on the name of the LORD shall be
delivered,” “the LORD” in the Hebrew text is Yahweh. In the
Romans 14:10 reference to the judgement of the saints, Paul
adds a quotation from Isaiah 45:23, “I have sworn by myself,
... every knee shall bow, every tongue shall swear.” That
Yahweh is the speaker in Isaiah’s words is evident from verses
24 and 25. These passages indicate that Christ and God and
Yahweh are one. Jesus Christ is not only the Saviour of New
Testament saints but also Old Testament saints.

CHRIST THE SON OF GOD

Christ is called “Son of God” scores of times in the New
Testament. The key passage on this subject is John 5:18.
“Therefore the Jews sought the more to kill him, because he ...
28
said also that God was his Father, making himself equal with
God.” In Jewish usage, the term “son of ...” does not generally

THEISM
imply any subordination, but rather equality and identity
of nature. “Son of Man,” especially as applied to Christ in
Daniel 7:13 and constantly in the New Testament, essentially
means “The Representative Man.” Thus for Christ to say, “I
am the Son of God” (John 10:36) was understood by His
contemporaries as identifying Himself as God, equal with
the Father, in an unqualified sense.

The occasions on which Christ’s divine Sonship was

proclaimed from heaven, according to the gospel records,
are of great significance.

(1) At His baptism. “And straightway coming up out of the

water, he saw the heavens opened, and the Spirit like a dove
descending upon him: And there came a voice from heaven,
saying, Thou art my beloved Son, in whom I am well pleased”
(Mark 1:10–11; cf. Matt 3:16–17; Luke 3:21, 22; John 1:32–
34).

(2) On the occasion of His transfiguration, “While he yet

spake, behold, a bright cloud overshadowed them: and behold
a voice out of the cloud, which said, This is my beloved Son,
in whom I am well pleased; hear ye him” (Matt 17:5; cf. Mark
9:7; Luke 9:35; 2 Pet 1:17).

(3) Again, on an occasion of His public teaching, shortly

before His crucifixion, Jesus said, “Now is my soul troubled;
and what shall I say? Father, save me from this hour: but
for this cause came I unto this hour. Father, glorify thy
name. Then came there a voice from heaven, saying, I have
both glorified it, and will glorify it again.” (John 12:27–28).
In this instance, the word “Son” is not used, but the filial
relationship is clearly implied in the words of Jesus addressed
to the “Father.”
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SYSTEMATIC THEOLOGY I

Jesus has only one Father, not Joseph but God the Father in
heaven, the First Person of the Holy Trinity (cf. Luke 2:33, 43,
48, 49).

THE HOLY SPIRIT IS GOD

If God is one, and Jesus is God, the proposition that the Holy
Spirit is God is not difficult to accept. That the early church
so understood is evidenced by such passages as Acts 5:3–4,
“But Peter said, Ananias, why hath Satan filled thine heart
to lie to the Holy Ghost. ... thou hast not lied unto men, but
unto God.”

That the Holy Spirit is a divine Person, “The same in

substance, equal in power and glory” with the Father and
the Son, is manifested throughout the Scriptures. The
references to the Spirit in the gospel according to John
should make the matter abundantly plain. The first mention
of the Holy Spirit in the fourth gospel is found in chapter
one, verses 32-34. “And John bare record, saying, I saw the
Spirit descending from heaven like a dove, and it abode upon
him. And I knew him not: but he that sent me to baptise
with water, the same said unto me, Upon whom thou shalt
see the Spirit descending, and remaining on him, the same
is he which baptiseth with the Holy Ghost. And I saw, and
bare record that this is the Son of God.”

The thought of these verses is closely connected with that

expressed in 1 Corinthians 12:13, “For by one Spirit are we
all baptised into one body … and have been all made to drink
into one Spirit.” In these references, we see that the Holy
Spirit is compared to the refreshing and life-giving power
of God, under the metaphor of the water of baptism, and
the water of drinking. In the “form of a dove” in the vision
which occurred at the baptism of Jesus, we have symbolised
the quiet, non-showy character of the mode of operation of
the Holy Spirit.
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 LIFE-GIVING POWER OF THE SPIRIT
The life-giving power of the Spirit is brought to a focus in

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Christ’s conversation with Nicodemus. “Verily, verily, I say
unto thee, Except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God. That which is
born of the flesh is flesh; and that which is born of the Spirit
is spirit. Marvel not that I said unto thee, Ye must be born
again. The wind bloweth where it listeth, and thou hearest
the sound thereof, but canst not tell whence it cometh, and
whither it goeth: so is every one that is born of the Spirit”
(John 3:5–8). It is through the life-giving Spirit that the
miracle of regeneration is wrought.

The life-giving power of the Spirit is vividly set forth in

the account of the conversation between Christ and the
woman of Samaria. “Jesus answered and said unto her, If
thou knewest the gift of God, and who it is that saith to thee,
Give me to drink; thou wouldest have asked of him, and he
would have given thee living water. The woman saith unto
him, Sir, thou hast nothing to draw with, and the well is
deep: from whence then hast thou that living water? Art
thou greater than our father Jacob, which gave us the well,
and drank thereof himself, and his children, and his cattle?
Jesus answered and said unto her, Whosoever drinketh of
this water shall thirst again: But whosoever drinketh of the
water that I shall give him shall never thirst; but the water
that I shall give him shall be in him a well of water springing
up into everlasting life” (John 4:10–14).

The same thought is amplified in the Lord’s public address

a little later. “In the last day, that great day of the feast, Jesus
stood and cried, saying, If any man thirst, let him come unto
me, and drink. He that believeth on me, as the scripture hath
said, out of his belly shall flow rivers of living water. (But this
spake he of the Spirit, which they that believe on him should
receive)” (John 7:37–39).
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SYSTEMATIC THEOLOGY I

THE MINISTRY OF THE HOLY SPIRIT

The streams of living water flowing forth from the hearts
of believers evidently signify the power of the Holy Spirit in
the missionary programme for this age. The glorification of
the Lord Jesus Christ, from a study of the word “glory” in
John’s gospel, means His offering of Himself upon the cross,
and the completion of His earthly work. The missionary
programme for this age, and the giving of the Holy Spirit in
this respect, the streams of living water, began at the day of
Pentecost.

In the farewell discourse, the Lord had much to say about

the ministry of the Holy Spirit. “If ye love me, keep my
commandments. And I will pray the Father, and he shall
give you another Comforter, that he may abide with you for
ever; Even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know
him; for he dwelleth with you, and shall be in you” (John
14:15–17). In these words the personal presence of the Spirit
is particularly prominent. His invisible presence is to take
the place of the visible presence of Jesus among His disciples.

There is a popular cliché, based upon a misunderstanding

of these verses, to the effect that the Holy Spirit since the
day of Pentecost dwells in believers, whereas in the Old
Testament times He dwelt only with or upon them. The facts
give no support to such a view. The Spirit dwelt in Joshua
(Num 27:18). It is said of Israel under Moses’ leadership that
God “put his holy Spirit within him” (Isa 63:11). “My Spirit
remaineth among [“in,” the same preposition] you; fear ye
not” (Hag 2:5). In all three of these passages the preposition
is “in,” Hebrew beth, the equivalent of the New Testament
word en. The Holy Spirit of God, as a Personal Presence, is
and always has been and always will be in the midst of God’s
people, in their hearts and in their minds.

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When Christ completed His earthly ministry, He resumed
His place at the Father’s right hand as our Mediator and

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Intercessor. The Holy Spirit took His place on earth as our
Counsellor and Guide. Jesus comforted His disciples in His
farewell speech, “I have yet many things to say unto you, but
ye cannot bear them now. Howbeit when he, the Spirit of
truth, is come, he will guide you into all truth: for he shall
not speak of himself; but whatsoever he shall hear, that shall
he speak: and he will shew you things to come. He shall
glorify me: for he shall receive of mine, and shall shew it
unto you. All things that the Father hath are mine: therefore
said I, that he shall take of mine, and shall shew it unto you”
(John 16:12–15).

Jesus said of the Holy Spirit, “And when he is come, he will

reprove [convict] the world of sin, and of righteousness
[justification], and of judgment: Of sin, because they believe
not on me; Of righteousness [justification], because I go to
my Father, and ye see me no more; Of judgment, because the
prince of this world [Satan] is judged” (John 16:8–11).

This entire passage is rich in its implications: (1) As we

preach the Gospel we may have confidence that the Holy
Spirit Himself, personal Deity, will produce conviction in
the hearts of those who hear. He will convict the world of sin
and of not believing in Christ. (2) Justification is contingent
upon the finished work of Christ. (3) The final judgement is
coming with absolute certainty. The Lord here selects from
those features of final judgement predicted in the Scriptures,
the ultimate judgement of Satan himself (Rev 20:10). A
Christian lives under the view of definite, specific, revealed
end-time events – finite, but of worldwide proportions. The
judgements of God will certainly come.

Jesus promised His people the guidance of the divine,

personal Spirit who would reveal to them the “things to
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SYSTEMATIC THEOLOGY I

come.” The revealing of things to come, and the special

guidance promised in these verses, refer to the special
work of the Holy Spirit in inspiring the writers of the New
Testament Scriptures. The Apostle Peter commented, “We
have also a more sure word of prophecy; whereunto ye do
well that ye take heed, as unto a light that shineth in a dark
place, until the day dawn, and the day star arise in your
hearts: Knowing this first, that no prophecy of the scripture
is of any private interpretation. For the prophecy came not
in old time by the will of man: but holy men of God spake as
they were moved by the Holy Ghost” (2 Pet 1:19–21).

Finally, after His resurrection, evidently on the evening of

the resurrection day, Jesus appeared to His disciples and
said, “Then said Jesus to them again, Peace be unto you: as
my Father hath sent me, even so send I you. And when he
had said this, he breathed on them, and saith unto them,
Receive ye the Holy Ghost: Whose soever sins ye remit, they
are remitted unto them; and whose soever sins ye retain,
they are retained” (John 20:21–23).

Putting away or retaining sins by the disciples of Christ is

more fully explained in Matthew 16:19; 18:18. The thought
is that the disciples of Christ on earth have no power in
and of themselves, but when motivated by the Holy Spirit,
they preach the Gospel and souls accept the forgiveness
offered them in the Gospel. The disciples of the Lord may
be assured that the forgiveness of sins on earth has already
had its counterpart from the heavenly point of view in the
eternal election of God.

GOD CREATED ALL THINGS OUT OF NOTHING

“What is the work of creation? The work of creation is, God’s
making all things out of nothing, by the word of his power,
in the space of six days, and all very good” (Westminster
Shorter Catechism, Question 9). The material universe
34
and man, as well as the angels and whatsoever anywhere
anytime other than God may exist or may have existed, have

THEISM
been created by an act of God, not from previously existing
materials. This is continuously assumed throughout the
Bible. Genesis 1:1 states, “In the beginning [when there was
nothing] God created the heaven and the earth.” And He
created all things in the space of six literal days, “For in six
days the LORD made heaven and earth, the sea, and all that
in them is, and rested the seventh day” (Exod 20:11).

The New Testament likewise teaches that God created all

things out of nothing. Hebrews 11:3 clearly states, “Through
faith we understand that the worlds were framed by the
word of God, so that things which are seen were not made
of things which do appear.” John 1:3, “All things were made
by him; and without him was not any thing made that was
made.” Colossians 1:16–17, “For by him were all things
created, that are in heaven, and that are in earth, visible
and invisible, whether they be thrones, or dominions, or
principalities, or powers: all things were created by him, and
for him: And he is before all things, and by him all things
consist.” The world came into existence not by evolution, but
by creation.

CHRIST THE CREATOR

The Bible writers consider creation as an act of the Triune
God. In several striking passages, the Second Person of the
Trinity is presented as the special agent of the Godhead in
the work of creation. It is the “Son,” “by whom also he made
the worlds” (Heb 1:2). Speaking of Christ, Paul says, “... by
him were all things created, that are in heaven, and that
are in earth, visible and invisible, whether they be thrones,
or dominions, or principalities, or powers: all things were
created by him, and for him” (Col 1:16). Speaking of Christ
as the eternal Logos, John says, “All things were made by him,

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SYSTEMATIC THEOLOGY I

and without him was not any thing made that was made”
(John 1:3).

It should be clear that these references to the Son as the

Creator do not exclude the Father, but they do indicate
that the Son is just as truly the Creator as the Father. The
words of the Apostles’ Creed, “I believe in God the Father
almighty, maker of heaven and earth,” are certainly correct,
for creation is an act of the Triune Godhead; but in the work
of creation, the Son has a special and distinctive function.

The Holy Spirit is not excluded from the work of creation. It

seems to me that His activity is implied particularly in the
coming of light into this world. “And the earth was without
form, and void; and darkness was upon the face of the deep.
And the Spirit of God moved upon the face of the waters.
And God said, Let there be light: and there was light” (Gen
1:2–3).

The whole universe was created by the Triune God—Father,

Son and Holy Spirit.

CREATION NOT ACCIDENTAL BUT INTENTIONAL

The creation of the universe was no accident. God created
the universe out of His own good pleasure and will. God
created not accidentally, but intentionally.

The world was created, not evolved. Genesis 1:1 states

explicitly “God created.” Evolution is atheistic. There is no
God and there was no creation. Everything on earth is a
result of millions or billions of years of chance and change.
To the man who says God does not exist, God only has one
word for him: “You are a Fool”—“The fool hath said in his
heart, There is no God” (Ps 14:1, 53:1). He is also a fool who
says that the earth is a result of chance. All creation shouts
design, not chance. Psalm 19:1 says, “The heavens declare the
36
glory of God; and the firmament sheweth his handywork.”
Romans 1:19–20 says, “Because that which may be known of

THEISM
God is manifest in them; for God hath shewed it unto them.
For the invisible things of him from the creation of the
world are clearly seen, being understood by the things that
are made, even his eternal power and Godhead; so that they
are without excuse.” Why does the evolutionist not see this?
Romans 1:21–22 tells why, “Because that, when they knew
God, they glorified him not as God, neither were thankful;
but became vain in their imaginations, and their foolish
heart was darkened. Professing themselves to be wise, they
became fools.”

In Genesis 1:3 we read, “And God said, Let there be light:

and there was light.” In verse 6, again we read, “And God
said, Let there be …”. This is repeated in verses 9, 11, 14, 20,
24, and 26. Psalm 33:6 says, “By the word of the LORD were
the heavens made; and all the host of them by the breath of
his mouth.” “For he commanded and they were created” (Ps
148:5).

IN SIX LITERAL DAYS

We have a young earth of about 10,000 years of age and not
an old earth of millions or billions of years. Scientists tell us
that the universe is about 15 billion years old. Nothing can
be further from the truth. Unfortunately, certain Christian
scientists try to fit Scripture into science so-called. It is futile.
One cannot fit a square peg into a round hole. In order to fit
Genesis into the theory of evolution, they make the days of
Genesis to mean not literal days but figurative days of long
periods of millions and billions of years.

There are three reasons why they must be literal and not
figurative days. First, we find in Genesis One, the numerical
adjective. Whenever the numerical adjective (1st, 2nd, 3rd,
etc.) is used with the word “day” it always refers to a literal
37
SYSTEMATIC THEOLOGY I

24-hour day. Second, the qualifying phrase, “evening and

morning” suggests the beginning and ending of a day within
a 24-hour cycle. Third, the fourth commandment in Exodus
20:11 interprets the creation week as a literal week of six days
plus a day of rest. If the days are millions of years, then how
long must we work before we rest? Moses clearly understood
the days of Genesis to be literal days. As God’s creation
week was a literal week, so is man’s. God Himself has set the
infallible pattern (see day-by-day chart below).

Heaven and Earth (Empty),

Gen 1:1-5 First Day
Darkness, Light, Day, Night
Gen 1:6-8 Second Day Water Canopy (“Firmament”)
Gen 1:9-13 Third Day Dry Land, Vegetation
Gen 1:14-19 Fourth Day Sun, Moon, Stars
Gen 1:20-23 Fifth Day Sea Creatures, Birds
Gen 1:24-31 Sixth Day Land Creatures, Man
Gen 2:1-3 Seventh Day Cessation of Creation

CREATION OF MAN
God created human beings special, in His image. Psalm
8:4–5 tells us that we were not made slightly higher than
the animals, but slightly lower than the angels. There is a
lot of difference between man and animals. “What is man,
that thou art mindful of him? and the son of man, that thou
visitest him? For thou hast made him a little lower than the
angels, and hast crowned him with glory and honour.” God
promotes man, but Science demotes man. It is an insult to
God and to man, to say that man, made in the image of God,
came from the apes.

Genesis 2:7 tells us that God “formed man of the dust of the
ground.” Man was formed by special creation from materials
38
originally inorganic, and not by derived creation through
some previously living form.

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This thought is borne out by the statement that God
“breathed into his nostrils the breath of life and man became
a living soul.” Breath symbolising Spirit is a common
metaphor throughout the Scriptures, “By the Word of the
LORD were the heavens made; and all the host of them
by the breath of his mouth” (Ps 33:6). By the symbolical
act of exhaling, Jesus, meeting with His disciples after His
resurrection, symbolised for them the reception of the
Holy Spirit (John 20:22). The Spirit breathes into man the
spiritual life of regeneration (John 3:8). Thus, the breath of
God in Genesis 2:7 symbolises the special, spiritual creative
act whereby man was made a living being. As a living being,
the soul of man was created in the image of God. This was
not the case with the souls or lives of the beasts (Gen 1:20–
21, 24).

Then follows the record of the creation of woman as a

suitable help for man. Eve was also a special creation by a
special miraculous act of God. She was made from a rib
taken from Adam’s side (Gen 2:21-23). We should not deny
that there may be spiritual symbolism in the act by which
God created woman. It has been poetically said, woman was
not taken from man’s feet to be his inferior, nor from his head
to be his superior, but from his side to be his companion and
equal. Man would not be complete without the woman.

CREATION OF ANGELS
The words for angel in Greek and Hebrew, aggelos and
mal’ach, mean “messenger.” The words describe the primary
function of such spirit creatures.

When were the angels created? The Scripture does not

clearly say. What we do know is that Lucifer, the leader of the
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SYSTEMATIC THEOLOGY I

angels who fell, makes his appearance as a creature already

fallen, while man is still in the Garden of Eden (Isa 14:12–15,
Ezek 28:12-19). If the phrase, “every thing that he had made,”
in Genesis 1:31 means everything without exception, then
we must infer that the angels had been created within the six
days of creation, but that the fall of Satan and the evil angels
took place after God’s pronouncement that “everything
he had made” was “all very good” (Gen 1:31). So far as the
teaching of the Scripture is concerned, the creation of the
angels may have taken place at any time during the six days.
The fall of Satan must have taken place between the end of
the sixth day and the temptation of man in the Garden of
Eden.

The angels are ministering spirits. The author of the epistle

to the Hebrews says, “Are they [the angels] not all ministering
spirits, sent forth to minister for them who shall be heirs of
salvation?” (Heb 1:14). Although the status of man in this life
is in a way “lower than the angels,” yet essentially the angels
are of lower rank than redeemed humanity in the overall
view of God’s redemptive programme. They are, as indicated
above, “ministering spirits” for God’s elect, and when Christ
comes in His kingdom, the saints, who are to reign with him,
will be judges over the angels (1 Cor 6:2–3).

MINISTRY OF ANGELS
The question may be asked, if we are not to worship the
angels, or in any way pray to them, what is the value of the
doctrine that they are “ministering spirits”? In answer we
can say at least that the Scriptural teaching in regard to
the ministry of the angels is a beautiful enrichment of our
conception of God’s government of the world.

In the phrase translated “which things the angels desire to

look into” (1 Pet 1:12), the “things” are things of salvation
(v 10), and the word “look into” is the same word used to
40
 describe John’s act of stooping down and looking into the
empty tomb (John 20:5). It may be translated, therefore,

THEISM
“The things of salvation, the angels desire to stoop down
and watch!” “There is joy in the presence of the angels of
God over one sinner that repenteth” (Luke 15:10). Calvin
said, “Under Christ as Head, angels are the guardians of the
Church.”

An especially beautiful thought is the relationship of

guardian angels to children, suggested in the words of the
Lord in Matthew 18:10.

The ministry of the angels in connection with the birth, the

suffering, the resurrection, the ascension, and the glorious
Second Coming of Christ, greatly enriches the Scriptural
presentation of these events. In general it may be said that
God governs not only by automation, but also by cosmic
impersonal forces. Furthermore, God’s government over the
universe includes a vast amount of personal relationships,
very beautiful and stimulating to our imagination.

ETERNAL DECREES OF GOD

“What are the decrees of God? The decrees of God are his
eternal purpose according to the counsel of his will, whereby
for his own glory, he hath foreordained whatsoever comes to
pass” (Westminster Shorter Catechism, Question 7).

“What are God’s works of providence? God’s works of

providence are, his most holy, wise and powerful preserving
and governing all his creatures and all their actions”
(Westminster Shorter Catechism, Question 11).

The decrees of God are His sovereign decisions made before

time concerning everything that will happen in this world
that He has created and presently sustains. That the eternal
decrees of God are as stated in the above quotation from the
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SYSTEMATIC THEOLOGY I

Westminster Shorter Catechism is made evident by many

Scriptures. “According as he hath chosen us in him before the
foundation of the world, that we should be holy and without
blame before him in love: Having predestinated us unto the
adoption of children by Jesus Christ to himself, according to
the good pleasure of his will” (Eph 1:4–5). “In whom also we
have obtained an inheritance, being predestinated according
to the purpose of him who worketh all things after the
counsel of his own will” (Eph 1:11). These verses clearly teach
not only the doctrine of election by which God’s people are
eternally saved, but the total universal doctrine of God’s
all-inclusive decrees. He is the One “who worketh all things
after the counsel of his own will.”

With infinite power and infinite wisdom, God has from all
eternity past, decided and chosen and determined the course
of all events without exception for all eternity to come. God
is in control. Nothing happens by chance.

THE SEVENFOLD WILL OF GOD

Calvin, the great French Reformer, has probed most deeply
into the mysteries of God’s decrees. It is hereby presented
more graphically as “Calvin’s Clock of the Sevenfold Will of
God.” A clock tells time by its three hands: the hour hand,
the minute hand and the second hand. But these are out-
workings of the mechanism beneath the face of the clock.
The moving hands are simple to read, but not the inner
workings of the clock.

In this brief study of the complex will of God from Calvin’s

teaching, we can classify them under four headings: The
General: (1) Preceptive, (2) Desiderative. The Specific:
(3) Directive, (4) Cooperative, (5) Punitive and “Chastitive”
(Chastitive is a new word coined here from the word
“chastise”). The Extraordinary: (6) Permissive. The
Predetermined: (7) Decretive.
42
 THEISM
IVE I DIR
E RAT E CT
S ID IV
DE I
E
I I
VI

II
I

COOPERATIVE
PERMISSIVE

VII
I

I
EC
D

RETIV
E
I

I
V

I I III
I
E PU
PTIV NIT
CE IVE
PRE IV

The Clock of the Sevenfold Will of God

43
SYSTEMATIC THEOLOGY I

PRECEPTIVE WILL
Preceptive comes from the word “precept” (i.e., command,
moral instruction). God’s commands and moral instructions
are given to us in an open Bible. The more Bible we read the
more we know of His holy will for our lives. The Bible is a
torchlight to shine on our pathway through this dark world
here below (Ps 119:105). It is a road map to guide us to our
destination (Ps 119:35).

Calvin believes in verbal inspiration of the Holy Scriptures,

infallible and inerrant, in the strongest possible terms. In
book I chapter VII, paragraph 1 of his Institutes he says, “It
is only in the Scriptures that the Lord hath been pleased to
preserve His truth in perpetual remembrance. It obtains the
same complete credit and authority with believers, when
they are satisfied with its divine origin, as if they heard the
very words pronounced by God Himself.”

DESIDERATIVE WILL
The second aspect of His general will is His desiderative will.
When Jesus gave us John 3:16, He was offering the whole
mankind His saving grace. It is of His character, loving and
merciful, to desire all men to be saved. “Say unto them, As I
live, saith the Lord GOD, I have no pleasure in the death of
the wicked; but that the wicked turn from his way and live:
turn ye, turn ye from your evil ways; for why will ye die, O
house of Israel?” (Ezek 33:11). “Have I any pleasure at all that
the wicked should die? saith the Lord GOD: and not that he
should return from his ways, and live?” (Ezek 18:23). “For
this is good and acceptable in the sight of God our Saviour;
Who will have all men to be saved, and to come unto the
knowledge of the truth” (1 Tim 2:3–4). “The Lord is not slack
concerning his promise, as some men count slackness; but is
longsuffering to us-ward, not willing that any should perish,
but that all should come to repentance” (2 Pet 3:9).

44
Now, the hyper-Calvinists will retort that God’s love is only
to the elect. So John 3:16 is directed to the elect, not to all

THEISM
mankind. Those who so say try to out-Calvin Calvin. For if
you read Calvin’s commentary on John 3:16, he says God’s
saving grace is extended to the whole world. But not all will
believe. Here comes Augustine’s famous diction, “Sufficient
for all, efficient for the elect.” To say John 3:16 is offered
only to the elect is like holding a grand Christmas sale with
a proviso “Only buyers need enter”! But “God invites all
indiscriminately to salvation through the Gospel” (Calvin).
Are you saved? Believe in Him now, elect or not elect. Indeed,
if you truly trust Him, love Him, you are elect and you will
be saved (Rom 8:28–30).

DIRECTIVE WILL
The revelation of God’s will is progressive. Before the Bible
was written, God came to man in theophanies (i.e., God
appearing as Man to man). The encounter of the three
heavenly visitors with Abraham, eating the sumptuous meal
laid before them as the Lord confided in Abraham what
He was about to do to Sodom, is well known to students of
the Old Testament (Gen 18). God appearing to Abraham,
whether by vision or theophany, to direct him in the way he
should go, is only one of the many appearances He had made
to the Patriarchs. And when these holy men of old received
God’s direction, without a doubt to do His Will, they obeyed,
yea, even Abraham, who left his home country though not
knowing where he was to go (Heb 11:8). For, he walked by
faith, and not by sight. For his quick obedience to do God’s
will as directed, Abraham received the honour of being
called the “Friend of God” (2 Chron 20:7, Isa 41:8, Jas 2:23).

Does God come to us in theophanies or visions today? Does

God direct us today by speaking in our ears as He did to
Samuel (1 Sam 9:15)? Well, now that we have God’s Final
Revelation in His Written Word—the Holy Scriptures, we
45
SYSTEMATIC THEOLOGY I

must reject the claims of Charismatics today who profess to

hear voices and see visions frequently.

There was a young pastor who told a young lady in his

congregation, “Thus saith the Lord, I am to marry you.”
Succumbing to such a high-powered claim this young girl
married the pastor. But they were divorced in a matter of
weeks. Young ladies of Charismatic churches, take heed to
this advice: If any young man should propose to you because
he claims to have received a directive from God, may you
reply him squarely: “But as for me, I did not hear Him tell
me to marry you last night, nor this morning.”

COOPERATIVE WILL
Having been assured of the Lord’s direction for our life, and
we seek to do His will to the best of our ability, He will surely
bless us and lead us to good success. This Divine help we call
the cooperative will of God.

A classical example of the cooperative will of God bringing

success to our endeavours may be taken from Genesis 24.
Here, we see Abraham commanding his eldest servant to go
to his own country to find a wife for his son, Isaac. When
the servant came to Abraham’s people, being a stranger
in a foreign land, he prayed for two things to happen as a
confirmation from the Lord: “And let it come to pass, that
the damsel to whom I shall say, Let down thy pitcher, I pray
thee, that I may drink; and she shall say, Drink, and I will
give thy camels drink also: let the same be she that thou hast
appointed for thy servant Isaac; and thereby shall I know
that thou hast shewed kindness unto my master” (v 14). Sure
enough, Rebekah, the daughter of Abraham’s brother, came
upon the scene and did exactly as the servant had prayed.
At this the servant bowed and worshipped the Lord. “And
he said, Blessed be the LORD God of my master Abraham,
who hath not left destitute my master of his mercy and his
46
truth: I being in the way, the LORD led me to the house of
my master’s brethren” (v 27). “Self help with God’s help is

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the best help” (Timothy Tow).

How many a time in the course of our service to God have

we not met with such good speed and success? In finding a
life-partner we surely need God’s help. How? When we seek
first the Kingdom of God and His righteousness, all these
things shall be added unto us (Matt 6:33).

PUNITIVE/CHASTITIVE WILL
Every servant of God must be attentive to the Master’s
command. To take lightly His Word and to question Him is
death.

Balaam was a Gentile prophet. He was asked by Balak, king

of the Moabites, to curse Israel who were a threat to Moab
as they gathered to enter the Promised Land. When Balaam
brought up the matter to the Lord, he was told not to go with
the king’s emissaries nor curse Israel at all.

When Balak sent more honourable princes to Balaam,

offering the prophet more rewards, Balaam brought the
matter before the Lord again, being motivated by his lust for
gain. He should never have done that. God, having spoken
once, Balaam should have heard, with his two ears, twice
(Ps 62:11). God, who is unchangeable, immutable in His
character cannot be influenced like fickle man (Num 22:19)
to do otherwise than what He has already said. Since Balaam
was moved by material gain, he had set his heart to go to
Balak. To serve him right, the Lord said “Go” to him, this
not to his promotion, but punishment. Though the Lord
said to him, “Go,” it was rather this: “Go and die!” Balaam
was ultimately punished with death (Num 31:8). We call this
His punitive will.

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SYSTEMATIC THEOLOGY I

We have a New Testament counterpart to Balaam. It is Judas.

Though Jesus loved him and desired his repentance, his
mind was set to betray his Master. So the Lord said to him,
“That thou doest, do quickly” (John 13:27). Judas, by selling
his Lord for 30 pieces of silver, ended up on the gallows, and
when he fell to his death, his bowels burst to his further
condemnation (Acts 1:18). Oh the severity of the punitive
will of God! What a warning to us, the story of Balaam and
the betrayal of Judas.

A corollary to God’s punitive will is His chastisement. His

“chastitive” will against David for his sin is a corrective from
a loving father. So David was taught a grim lesson, but he
did not go into perdition like Balaam. Those punished
under God’s punitive will are lost. Those under His paternal
chastisement are spared. A father’s cane is a sugar cane (Heb
12:6).

PERMISSIVE WILL
God’s permissive will is clearly seen in the life of Job.
Normally God will not allow Job to be hurt. Since Satan’s
accusation of Job insinuated that God’s servant loved Him
because of material gains, God permitted Satan to take away
all his possessions including the lives and properties of his
ten children. Job underwent the test and came out with flying
colours. Satan was defeated. Now, when God permitted
Satan to bring misery to Job, He purposely permitted from
His Omnipotence. He did not permit because He was too
weak to resist Satan like an old indulgent father giving way
to his wayward son. How do we react when God allows
troubles to overwhelm us? Let us say with Job, “Though he
slay me, yet will I trust in him” (Job 13:15). Calvin is most
emphatic on suffering for Christ’s sake. His emblem is a
hand holding a heart with these words, “My heart I offer to
You, Lord. Promptly and sincerely.”

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This is my (Timothy Tow) testimony. Years ago the Lord
tested me with a trauma that brought me back to Job. The

THEISM
Lord took away my wife and youngest daughter in a motor
accident that involved 50 Lifers heading towards Cameron
Highlands. This was Easter Monday, 1965. Though it
shocked me white, the grace of God sustained me. The
words of Job came to me to comfort and strengthen me in
the hour of darkest gloom. “The LORD gave, and the LORD
hath taken away; blessed be the name of the LORD” (Job
1:21). “Though he slay me, yet will I trust in him” (Job 13:15).
I, through learning the doctrine of the sovereignty of God,
had no doubt this tragedy had come by His permissive will.
He would work out good from evil.

How comforting is the doctrine of the permissive will of God,

of a God who brings good out of evil. So could Joseph in his
old age forgive his brothers who out of a wicked heart had
sold him to Egypt. But God used their wrath to bring up His
praise (Ps 76:10), for through Joseph’s ordeal in Egypt, the
lives of the big family of Jacob were preserved in the famine.
Joseph’s words to his brothers indicate the permissive will
of God, “But as for you, ye thought evil against me; but God
meant it unto good, to bring to pass, as it is this day, to save
much people alive” (Gen 50:20). Neither Satan nor man can
thwart the good plan and purpose of God.

DECRETIVE WILL
The seventh and last aspect of God’s will is the deepest and
most wonderful, like the mechanism of the clock. It is the
Predetermined or Decretive will.

The decretive will of God is clearly taught in Romans and

Ephesians. The Westminster Shorter Catechism says, “The
decrees of God are His eternal purpose, according to the
counsel of His own will, whereby for His own glory, He hath
foreordained whatsoever comes to pass.”
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SYSTEMATIC THEOLOGY I

Ecclesiastes 3 tells us that our birth, death and marriage

or singlehood are predestinated of God. So is our salvation.
From a reading of Romans and Ephesians we discover that
our salvation is entirely of the Lord, for except He had chosen
us from before the foundation of the world, we would not be
what we are today. If God did not elect us to be saved before
the creation of the world, we would not be saved. Now, when
He planned to save us, it was entirely “according to the good
pleasure of his will” (Eph 1:5). Nor did He choose us because
He foresaw we would be better than others. This is proved by
Paul’s statement on Esau and Jacob (Rom 9:11–13): “(For the
children being not yet born, neither having done any good
or evil, that the purpose of God according to election might
stand, not of works, but of him that calleth;) It was said unto
her, The elder shall serve the younger. As it is written, Jacob
have I loved, but Esau have I hated.”

Therefore no man can believe in Christ if he had not been

predestined, foreordained, pre-chosen by God the Father.
Calvin’s motto is, “Salvation is of the LORD” (Jon 2:9). Thus
we are saved by grace, through faith, not of works lest any
man should boast (Eph 2:8–9). Once saved always saved. But
make sure you are truly saved.

NATURE OF GOD’S DECREES

The decrees of God never had a beginning. If His decrees
had been arrived at in the process of time and events, He
would not have been all-knowing. Thus we are told that our
calling in Christ is “according to his own purpose and grace,
which was given us in Christ Jesus before the world began
(i.e., before eternal times)” (2 Tim 1:9). Similarly, Isaiah says,
“The LORD of hosts hath sworn, saying, Surely as I have
thought, so shall it come to pass; and as I have purposed, so
shall it stand” (Isa 14:24). “Remember the former things of
old: for I am God, and there is none else; I am God, and there
is none like me, Declaring the end from the beginning, and
50
from ancient times the things that are not yet done, saying,
My counsel shall stand, and I will do all my pleasure” (Isa

THEISM
46:9–10).

God’s decrees are unchangeable even unto eternity future.

“The counsel of the LORD standeth for ever, the thoughts
of his heart to all generations” (Ps 33:11). God’s purpose in
giving us our standing in Christ is “in the ages to come he
might shew the exceeding riches of his grace in his kindness
toward us through Christ Jesus” (Eph 2:7).

Since God is infinite, eternal, and unchangeable in all of

His perfections, it follows that the greatest good that could
be conceived within the finite creation is that He should
be glorified. That His love, His goodness, His holiness, and
His justice should be infinitely magnified among all His
creatures is the highest conceivable goal of all finite events.
As the Westminster Shorter Catechism states, “he hath
for his own glory foreordained whatsoever comes to pass.”
Whatever happens on earth and in history, all things and
events will ultimately redound to the glory of God.

GOD’S PURPOSE IN HISTORY

God has always known what He would know when tomorrow
becomes yesterday, so from all eternity past, God has been
glorified by the fact that the praise of His people will ascend
before His throne today and tomorrow. When we glorify
Him we do not add to the sum total of His eternal glory,
for His eternal glory includes the glory of all events in time,
past, present, and future, for the future is just as certain as is
the past. All our glorifying of the Lord is eternally and fully
included in His decrees.

We should conceive of the glory of God as chronologically

and geographically spread over the earth in the process of
time, in exactly that missionary programme which God has
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SYSTEMATIC THEOLOGY I

decreed from all the ages past. As we preach the Gospel day
after day, and week after week; as souls are led to the Lord
Jesus Christ; as children grow in the faith and the knowledge
of the Lord Jesus, God is being glorified among His creatures.
This dynamic, moving glory of God through His creation
is already in His decrees from before the foundation of the
world.

When our Lord Jesus Christ in His high priestly prayer said,
“Glorify thou me with thine own self with the glory which I
had with thee before the world was” (John 17:5), He referred
to the glory of the cross which was now to be accomplished
in time, once for all, that glory which was absolutely fixed
and certain “before the world was” in the eternal decrees of
God.

Peter brings out this thought when he says, “ye were not
redeemed with corruptible things, as silver and gold, … But
with the precious blood of Christ, as of a lamb without
blemish and without spot: Who verily was foreordained
before the foundation of the world, but was manifest in these
last times for you” (1 Pet 1:18–20). The atonement of Christ
was eternally in the decrees of God, and was accomplished
once for all as an historical fact. “Him being delivered by
the determinate counsel and foreknowledge of God, ye have
taken, and, by wicked hands have crucified and slain” (Acts
2:23).

PROVIDENCE OF GOD
“God’s works of providence are his most holy, wise, and
powerful, preserving and governing all his creatures and all
their actions” (Westminster Shorter Catechism, Question
11).

God is not only the Creator of all things, but He continuously

sustains and rules all His creation. Christ is spoken of as the
52
One who is “upholding all things by the word of his power”
(Heb 1:3). The one “by him all things consist,” or in whom

THEISM
all things have their orderly integration (Col 1:17). Nehemiah
states in magnificent phrases God’s preserving and
governing all things—“Thou, even thou, art LORD alone;
thou hast made heaven, the heaven of heavens, with all their
host, the earth, and all things that are therein, the seas, and
all that is therein, and thou preservest them all; and the host
of heaven worshippeth thee” (Neh 9:6).

Job ascribes the same praise to God. “But ask now the
beasts, and they shall teach thee; and the fowls of the air,
and they shall tell thee: Or speak to the earth, and it shall
teach thee: and the fishes of the sea shall declare unto thee.
Who knoweth not in all these that the hand of LORD hath
wrought this? In whose hand is the soul of every living thing,
and the breath of all mankind” (Job 12:7–10).

God not only created but also maintains and sustains this
whole world. After His work of creation, He did not go on
vacation.

SPECIAL PROVIDENCE AND COMMON GRACE

God’s general providence in sustaining the processes of
nature and caring for His non-human creatures is used as an
argument for faith in God’s special providence toward His
children. “Consider the ravens, for they neither sow nor reap;
which neither have storehouse nor barn; and God feedeth
them: how much more are ye better than the fowls?” (Luke
12:24). “Behold the fowls of the air: for they sow not, neither
do they reap, nor gather into barns; yet your heavenly Father
feedeth them. Are ye not much better than they? ... If God so
clothe the grass of the field, which today is, and tomorrow is
cast into the oven, shall he not much more clothe you, O ye
of little faith?” (Matt 6:26, 30).

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SYSTEMATIC THEOLOGY I

God’s general providence is included in His common grace

and is impartially available for all men, “for he maketh his
sun to rise on the evil and on the good, and sendeth the
rain on the just and on the unjust” (Matt 5:45). “He left not
himself without witness, in that he did good, and gave us
rain from heaven, and fruitful seasons, filling our hearts
with food and gladness” (Acts 14:17). “He giveth to all life,
and breath, and all things; and hath made of one blood all
nations of men for to dwell on all the face of the earth, and
hath determined the times before appointed, and the bounds
of their habitation; that they should seek the Lord, if haply
they might feel after him, and find him, though he be not far
from every one of us; for in him we live, and move, and have
our being” (Acts 17:25–28).

“MY TIMES ARE IN THY HANDS”

God’s providence includes complete power to bring to pass
His will among the nations of the earth, whether by miracle
or by natural causes. “O Assyrian, the rod of mine anger, and
the staff in their hand is mine indignation. I will send him
against an hypocritical nation, and against the people of my
wrath will I give him a charge, to take the spoil, and to take
the prey, and to tread them down like the mire of the streets.
Howbeit he meaneth not so, neither doth his heart think so;
but it is in his heart to destroy and cut off nations not a few ...
Shall the axe boast itself against him that heweth therewith?
or shall the saw magnify itself against him that shaketh it? as
if the rod should shake itself against them that lift it up, or
as if the staff should lift up itself, as if it were no wood” (Isa
10:5–7, 15). “He ruleth by his power for ever; his eyes behold
the nations: let not the rebellious exalt themselves” (Ps 66:7).
“He changeth the times and the seasons: he removeth kings,
and setteth up kings: he giveth wisdom unto the wise, and
knowledge to them that know understanding” (Dan 2:21).

54
Nebuchadnezzar had to learn “that the most High ruleth in
the kingdom of men, and giveth it to whomsoever he will”

THEISM
(Dan 4:25); and he finally acknowledged, “... him that liveth
for ever, whose dominion is an everlasting dominion, and
his kingdom is from generation to generation: And all the
inhabitants of the earth are reputed as nothing: and he doeth
according to his will in the army of heaven, and among the
inhabitants of the earth: and none can stay his hand, or say
unto him, What doest thou?” (Dan 4:34, 35).

The Lord said to Cyrus, “I am the LORD, and there is none

else, there is no God beside me: I girded thee, though thou
hast not known me” (Isa 45:5). To Sennacherib God said,
“Because thy rage against me and thy tumult is come up into
mine ears, therefore I will put my hook in thy nose, and my
bridle in thy lips, and I will turn thee back by the way by
which thou camest” (2 Kgs 19:28). “For promotion cometh
neither from the east, nor from the west, nor from the south.
But God is the judge: he putteth down one, and setteth up
another” (Ps 75:6–7). “My times are in thy hand” (Ps 31:15).
God rules and overrules the rulers of this world.

GOD IS IN CONTROL EVERY DAY

The providence of God includes the reactions of human
minds. “Surely the wrath of man shall praise thee: the
remainder of wrath shalt thou restrain” (Ps 76:10). “Incline
my heart unto thy testimonies, and not to covetousness”
(Ps 119:36). “Commit thy works unto the LORD, and thy
thoughts shall be established ... A man’s heart deviseth his
way: but LORD directeth his steps” (Prov 16:3, 9). “The
king’s heart is in the hand of LORD, as the rivers of water: he
turneth it whithersoever he will” (Prov 21:1).

God’s providence through day-to-day activities and in

natural events is of such a nature that His servants can give
testimony, “Hitherto hath the LORD helped us.” “And the
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SYSTEMATIC THEOLOGY I

children of Israel said to Samuel, Cease not to cry unto the

LORD our God for us, that he will save us out of the hand
of the Philistines. And Samuel took a sucking lamb, and
offered it for a burnt offering wholly unto the LORD: and
Samuel cried unto the LORD for Israel; and the LORD heard
him. And as Samuel was offering up the burnt offering,
the Philistines drew near to battle against Israel: but the
LORD thundered with a great thunder on that day upon the
Philistines, and discomfited them; and they were smitten
before Israel. And the men of Israel went out of Mizpeh, and
pursued the Philistines, and smote them, until they came
under Bethcar. Then Samuel took a stone, and set it between
Mizpeh and Shen, and called the name of it Ebenezer, saying,
Hitherto hath the LORD helped us” (1 Sam 7:8-12).

BIBLICAL MIRACLES
The word “miracle” (Latin miraculum) literally means
a marvellous event or an event which causes wonder. In
the Christian context, it is (1) an extraordinary event,
inexplicable in terms of ordinary natural forces, (2) an event
which causes the observers to postulate a supra-human
personal cause, and (3) an event which constitutes evidence
(a “sign”) of implications much wider than the event itself.

Most of the miracles of the Bible are found in three main

periods of Biblical history. The first period came in the time
of the exodus: The time of the exodus was a time of great
spiritual depression. The people under Egyptian bondage
had forgotten the name of Yahweh their God. The Lord their
God graciously delivered them from slavery and brought
them into the promised land. During this great period of
miracles (e.g., the burning bush, the ten plagues of Egypt,
the numerous miracles between the parting of the Red Sea
and the crossing of the Jordan, the fall of Jericho, the battle
of Gibeon, etc.), the first five books of the Bible (i.e., Torah
or Pentateuch) were written. All the miraculous events were
56
recorded to prove that the God of Israel was the only, living
and true God, and there was none like Him.

THEISM
The first period of miracles was followed by a long period of
spiritual declension under the judges, and very few miracles
were found during this time. Despite the scarcity of miracles,
God did not leave Himself without a witness. There was at
least a time of spiritual revival under David and Solomon.

The second period of miracles came at a time of rampant

apostasy and idolatry. The names of Yahweh and Baal were
hyphenated, and even the good king Jehoshaphat formed
an unholy alliance with idolatrous Ahab (1 Kings 21:25-26,
22:1-49). So God sent Elijah and Elisha, and through their
prophetic ministry, many miracles were done. By mighty
miracles and works of grace, God restored and confirmed
His pure worship during the time of His servants, the
prophets. During this time, many of the historical and
prophetic books of the Old Testament were written.

There were very few miracles during the days of the

Babylonian captivity, and the return to Jerusalem. By that
time, enough revelation had been given for the spiritual life
of God’s people until the time of the coming of Christ.

The greatest period of miracles in Biblical history occurred

in the days of Christ and His apostles. Israel was at its lowest
ebb in terms of true spirituality and godliness, for the people
during the Roman period, were steeped in self-righteousness
and hypocrisy. Although they read the Hebrew Scripture
diligently, they did not do so with a heart of faith, but of
pride and unbelief (2 Cor 3:13–16). In their religious pride
and stubborn unbelief, they crucified the Lord of glory, their
Messiah. It was to this kind of dark and cruel world that God
sent forth His only begotten and beloved Son.

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SYSTEMATIC THEOLOGY I

The Gospels contain nearly 40 demonstrative sign-miracles

of the Lord Jesus Christ. The Lord did many more miracles,
but those were selected and recorded by divine inspiration
for our instruction and edification. The Apostle John says,
“Many other signs [miracles] truly did Jesus in the presence
of his disciples, which are not written in this book: But these
are written, that ye might believe that Jesus is the Christ, the
Son of God; and that believing ye might have life through
his name” (John 20:30–31). The whole New Testament was
written by the miracle-working Apostles of Jesus Christ
(Mark 16:19-20, Acts 2:43).

WHY MIRACLES
The ministry of the apostles began after Christ’s ascension.
On the day of Pentecost, the Holy Spirit filled the apostles in
a most powerful way so that they were miraculously enabled
to speak in different languages and dialects which they had
not previously known (Acts 2:1-11). This miracle of tongues-
speaking was given to the church until it was properly
organised throughout the Roman world with both Jewish
and Gentile congregations. There were numerous other
demonstrative miracles. As the author of the epistle to the
Hebrews puts it, this “great salvation ... at the first began to
be spoken by the Lord, and was confirmed unto us by them
that heard him; God also bearing them witness, both with
signs and wonders, and with divers miracles, and gifts of the
Holy Ghost, according to his own will” (Heb 2:3–4).

The purpose of miracles is revelation and edification. Not

all the miracles of Christ are recorded in the Scriptures,
but all that have been recorded are for us to know who the
Saviour truly is: “But these are written, that ye might believe
that Jesus is the Christ, the Son of God; and that believing
ye might have life through his name” (John 20:31). Christ,
several times, expressed His purpose in working miracles
and He dismissed the mere desire to see the spectacular.
58
“An evil and adulterous generation seeketh after a sign”
(Matt 12:39; cf. Luke 23:8). Nonetheless, the miracles were

THEISM
a powerful witness of who He was, the Son of God Himself,
whose words were truth and life. “The works which the
Father hath given me to finish, the same works that I do,
bear witness of me, that the Father hath sent me” (John 5:36).
Jesus intimated that it was better to see miracles with a heart
of faith than merely to seek free food (John 6:26). Jesus no
doubt preferred that man would accept His message for its
intrinsic worth, but to believe Him because of His miracles
was not wrong. “If I do not the works of my Father, believe
me not. But if I do, though ye believe not me, believe the
works: that ye may know, and believe, that the Father is in
me, and I in him” (John 10:37–38).

MIRACLES TODAY?
The charismatic phenomenon is causing a lot of confusion
in the church today. Like the Montanists of old, the
charismatics insist that miracles and predictive prophecy
must be perpetual gifts. With their “faith healing,” “demon-
casting,” and “tongues-speaking,” they zealously convince
themselves that demonstrative miracles frequently occur.

On the other hand, competent Christians have published

investigations proving that many of the alleged miracles are
instances of psychotherapy, or self-deception, or even fraud.
Warfield’s Counterfeit Miracles is excellent for criticism
of alleged miracles in the Church today. Jesus had already
warned of false Christs and false prophets who will arise in
the last days to perform fake miracles in order to deceive the
ignorant, and if possible, the elect (Matt 24:24).

It is clear from Biblical history and Biblical revelation that

God does not choose to reveal Himself by demonstrative
miracles at all times. On the contrary, there have been long
periods of history, even in Biblical times, when God has not
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SYSTEMATIC THEOLOGY I

used miracles (except the “miracle of grace”) in His dealings

with His people.

Christ pointed out that miracles do not occur with any

uniform regularity (Luke 4:25-27). In fact, if miracles were
regular occurrences they would cease to be regarded as
miracles.

In the New Testament period, the ability to perform miracles

was given to a special group of people, namely the Apostles
for the purpose of authenticating their God-given message
and ministry (Mark 16:16–20, Acts 2:43, 5:12, 2 Cor 12:12).
Thus, the sign gifts of miracles, healing, demon-casting,
tongues-speaking, prophesying and the like have been
withdrawn after the Apostles passed away, and the Holy
Scriptures completed.

TONGUES-SPEAKING TODAY?
Paul’s rules for the restriction of the use of foreign languages
(1 Cor 14) might be applied by analogy to all miracles.
Evidently the miracle of languages which occurred on
the Day of Pentecost had been confused in the minds of
devout people in Corinth with mere ecstatic, meaningless
ejaculations. Paul points out, “Tongues are for a sign, not to
them that believe, but to them that believe not” (v 22). And
he commands that in Christian assemblies not more than
two or, at the most, three, in turn, should be allowed to speak
in a foreign language, and “if there be no interpreter, let him
[the one who wishes to speak in a ‘tongue’] keep silence in
the church” (vv 27-28).

If Paul’s restrictions were literally carried out in the modern

church, making sure that the translator is a genuine
translator, following known rules of grammar and syntax and
vocabulary, the actual miracle of languages as it occurred on
the Day of Pentecost would never be interfered with. Rather
60
it would be the better attested; but the counterfeit “miracle”
would be eliminated.

THEISM
If analogous methods were used in examining reports of
alleged miracles, genuine miracles would never be hindered
but would be the better attested. At the same time, delusions
and exaggerations would be prevented.

History confirms the cessation of tongues. The famous

Church father—Augustine—wrote in the fourth century, “In
the earliest time the Holy Ghost fell upon them that believed:
and they spake with tongues, which they had not learned, ‘as
the Spirit gave them utterance.’ These were signs adapted to
the time. For there behooved to be that betokening of the
Holy Spirit in all tongues, and to shew that the Gospel of
God was to run through all tongues over the whole earth.
That thing was done for a betokening and it passed away.”

What we need today is not tongues in confusion but tears of

confession.

MIRACLES TODAY BUT BEWARE

It is a mistake to say that God cannot, or will not work
miracles in our day. God performs miracles today, no
more through men, but directly from heaven if He so wills.
However, it is a reasonable opinion, not against any clearly
attested fact, that God generally ceased to work through sign-
miracles or the spectacular gifts of signs and wonders when
the New Testament was finished; and that it is His will that
the “miracle of grace,” the witness of the Spirit, answered
prayer, and supremely, the written Word, shall be the chief
sources of knowledge of Himself for His people during this
age. It should be clear to all that the most godly, sacrificial,
competent ministers, missionaries, and laymen today do not
experience demonstrative “sign” miracles.

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SYSTEMATIC THEOLOGY I

A healthy mind, full of faith in God’s power and in God’s

wisdom, without denying God’s miracle-working ability,
expects to learn foreign languages by regular processes of
study and hard work. A healthy Christian mind expects
to observe the ordinary principles of bodily health and
sanitation, using such physical provisions of food, shelter,
and medicine as divine providence may make available. In
spreading the Gospel we do expect the convicting ministry
of the Spirit and the evidence of transformed lives, but we
do not expect, unless God should so choose, that the sudden
healing of a man born with twisted feet and ankle bones, will
gather a crowd to hear us preach the Word. We are prepared
to serve the Lord, to experience wonderful answers to prayer,
and to find that the Word does not return void, regardless of
“signs and wonders.”

Christianity is indeed a “supernatural” faith. But again,

beware the counterfeit miracles and miracle-workers (Deut
13:1–3, Matt 7:15–23, 24:24). Indeed, beware!

FROM THE WORLD BOOK TO THE WORD BOOK

We have learned from Romans 1 that the light of natural
revelation (i.e., the created world) is insufficient to lead
fallen, sinful man back to God. By his wilful ignorance and
vain imaginations, man’s foolish heart is darkened. Instead
of worshipping the Lord God Almighty, he turns rather to
worshipping the things He has created. This is gross idolatry.
This is utter abomination in the sight of the Almighty. In
order to lead man in the right path, God must specially
reveal Himself. He does this by opening His mouth to speak
to man. This is the light of special revelation (i.e., the Word
of God).

God first spoke to Adam. Though man became separated

from Him by sin, God continued to speak through chosen
holy men—to Enoch, to Noah, to Abraham, Isaac and Jacob,
62
to Joseph, to Moses, to kings like David and Solomon, and to
the sixteen prophets. Whether He spoke to them mouth to

THEISM
mouth as He did with Moses (Num 12:8) or by theophanies
and visions as to Abraham (Gen 15:1; 18:1–15), or by dreams
as to Joseph (Gen 37:5), or in the ear to Samuel (1 Sam
9:15), they who received these revelations were convinced
they came from the Almighty God. They received them in
reverential awe.

In order to preserve God’s Word given progressively to man

through the ages, God first appointed Moses to write the
Pentateuch, the Torah or Law (of Moses). Other holy men
like David wrote the Psalms and Solomon the Wisdom
Literature. The rest of the Old Testament were penned by
four Major Prophets and twelve Minor Prophets. These
made up the 39 Books of the Old Testament. These 39 Books
of the Old Testament were received not only by the Jews to
be God’s Holy Word but also endorsed by our Lord Jesus
Christ (Matt 5:17-19, Luke 24:44).

The 27 Books of the New Testament were written by the

Apostles and Apostolic men. They were received at par with
the Old Testament Books as declared by the Apostle Paul
that the Church is “built upon the foundation of the apostles
[New Testament] and prophets [Old Testament], Jesus
Christ himself being the chief corner stone” (Eph 2:20). The
Church’s one Foundation is Jesus Christ and His Word.

INFALLIBLE MINISTRY OF THE APOSTLES

Not only are the writings (2 Tim 3:16) and preachings (1
Thess 2:13) of the Apostles infallible and inerrant, but also
their pattern of work. Paul says to the Corinthians, “Be ye
followers of me, even as I also am of Christ” (1 Cor 11:1).

How did the prophets and Apostles write the Holy

Scriptures?
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1. By receiving directly from the Lord the pattern of the

Tabernacle “which was shewed thee in the mount”
(Exod 25:40) in the case of Moses.
2. In the case of David, “the LORD made me understand
in writing by his hand upon me, even all the works of
this pattern [of the temple]” (1 Chron 28:19).
3. By writing down first hand that which Moses was
bidden by the Lord according to the formula, “Speak
unto the children of Israel, and say unto them, ...” (Lev
1:2), or “And the LORD spake unto Moses, saying, ...”
(Exod 6:10, etc). Moses wrote down as it was said
(dictated) to him. The whole Book of Leviticus from
beginning to end, as it is clearly stated, was recorded
directly from the mouth of the Lord.
4. The Seven Letters to the Seven Churches of Asia (Rev 2-
3) were similarly recorded by dictation. For that matter,
except for the introductory remarks to the Book of
Revelation, the rest of the Book was transmitted to John
by Divine audio-visual, a sort of pictorial dictation.
5. So was the scroll Baruch wrote against Israel and Judah
dictated by the mouth of Jeremiah the prophet, which
Jehoiakim the king cut up with a penknife, and burnt
in the fire. But it was restored by Jeremiah dictating a
second scroll, “and there were added besides unto them
many like words” (Jer 36:32).
6. The early chapters of Genesis on Creation, we believe,
were also by direct dictation to Moses, for He spoke
to His servant, mouth to mouth (Num 12:8). Logic
demands such a conclusion since no man saw the
creative processes but God Himself. Should anyone
say that Moses used those grotesque, hideous, heathen
Babylonian tablets—the Enuma Elish and Adapa
Myth—to write Genesis by the guidance of the Holy
Spirit, it will be illogical, unholy speculation, to say

64
 the least. It is tantamount to extracting oil out of rock,
turning stone into bread.

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7. Superseding the dictation process, there are the Ten
Commandments which God “gave unto Moses, when
he had made an end of communing with him upon
Mount Sinai, two tables of testimony, tables of stone,
written with the finger of God” (Exod 31:18).

While we have brought out these dictated portions of the

Bible to light, hitherto buried by prejudice and ignorance, we
recognise there are the epistles of Paul and Peter, which they
wrote, each from himself. And there is the Gospel of Luke
penned from the accounts of eyewitnesses. Nevertheless,
these wrote by the higher hand of God what God would
have written Himself. There is the human element and there
is the Divine element, but the Divine element so worked in
the human element that the finished product was kept from
error. “For the prophecy came not in old time by the will of
man: but holy men of God spake as they were moved by the
Holy Ghost” (2 Pet 1:21).

The finished product is indeed the infallible and inerrant

Word of God, verbally and plenarily inspired (VPI). “All
scripture is given by inspiration of God [God-breathed]” (2
Tim 3:16), and this inspiration extends not only to the ideas
behind the words, but the words themselves (Mark 13:31)
and to every letter. “For verily I say unto you, Till heaven and
earth pass, one jot [the Hebrew letter yod] or one tittle [like
the cross of a “t” or the dot of an “i”] shall in no wise pass
from the law, till all be fulfilled” (Matt 5:18).

HOW DO WE KNOW THE BIBLE IS GOD’S WORD?

The Bible is an encyclopaedia. It is not only a source book
on matters of faith but also a source book on matters of
knowledge. The Bible is the one and only storehouse of true

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knowledge which Calvin has defined to be the knowledge of

God and of man (not of mosquitoes)!

The Bible is Truth unchanging. It requires no new edition

(did you realise that?) like secular books, whether they be of
art or science, to keep abreast of the times. It is the oldest
book, yet ever new.

The Bible contains the greatest statement made on

knowledge. Jesus says, “And ye shall know the truth, and
the truth shall make you free” (John 8:32). If you have
believed the Lord Jesus and know but a tenth of the Bible,
you are more enlightened than the unbelieving scientist or
educationist. Dr William Lyon Phelps of Yale University has
made this observation, “A knowledge of the Bible without a
college education is better than a college education without
the Bible.” What is it that made the distinguished educator
say so? It must be due to the fact that he recognised the Bible
to be a super Book, a supernatural Book, a Book God has
given to man.

How do we know the Bible is God’s Word? When we say the

Bible is God’s Word, we mean not as the New Evangelical
scholars say, the Bible is God’s Word inerrant when it
touches on matters of Faith, but not on matters of science,
history, geography and language. This wolf-in-sheep’s-
clothing teaching is summed up in the damnable doctrine
against God’s Word called “limited inerrancy.” This
damnable doctrine we must expose wherever we go. When
we say the Bible is the Word of God, we mean what our Lord
has categorically stated. The Bible is true and unchanging to
the last letter, to the dot of an “i” and the cross of a “t.” Jesus
says in the Sermon on the Mount, “For verily I say unto you,
Till heaven and earth pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled” (Matt 5:18).

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We know the Bible to be God’s Word precisely because the
Bible declares it. None of the writers of the Bible ever wrote

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as secular writers would. Secular writers say things out of
their own hearts, out of their own thoughts, and declare
them to be their own. None of the writers of the Bible state
the words they declare are theirs. Everyone speaks in the
Name of God or of the Lord Jesus Christ. Every Book points
to the Saviour of mankind. The declaration, “Thus saith the
LORD [or Lord God],” or “Hear the Word of the LORD” or
“The LORD spake … saying” appears over 3,000 times in the
Bible.

The 39 Books of Old Testament were and are received by the

Jews to be the very Word of God. This found endorsement
in our Lord Jesus Christ. Jesus declares His coming is not to
destroy or supplant the Old Testament teachings but rather
to fulfil them (Matt 5:17–18).

The Books of the New Testament are declared to be on the

same footing with the Old when Paul says the faith of the
Church is built on the foundation of the Apostles (NT) and
the prophets (OT), Jesus Christ Himself being the chief
cornerstone (Eph 2:20). Peter, when quoting Paul, puts him
at par with the Books of the Old Testament. In 2 Peter 3:15–
16, Peter classed Paul’s epistles with “the other scriptures,”
which, of course, refer to the Old Testament. Further, when
Paul writes to the churches, in the First Epistle to the
Thessalonians, he is gratified that the word he gave them
was received not as the word of men, “but as it is in truth,
the word of God ...” (1 Thess 2:13). Summing up, we see
how writers of both the Old Testament and New Testament
declare the Divine origin of their writings, without apology,
but with authority and authenticity. God is the Author
behind every human writer!

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“As for us, we take the Bible as it is, at its face value. Whatever
the Book represents itself to be we recognise it to be, and we
accept the authority of Jesus Christ, who is the Head of the
Church” (McIntire). By faith, we take God at His Word for
He is Truth and does not lie (Heb 6:18).

The second reason why we say the Bible is God’s Word is its
Unity. The Bible is made up of 66 Books (excluding the 14
books of the Apocrypha which are finding their way back
through Ecumenical machinations). These 66 Books are
penned by 40 different writers. Moses wrote the first Five
Books, David wrote the Psalms and Solomon the Proverbs,
etc. These two were kings. The prophets who wrote after
them were from every stratum of society. Some moved in
the royal palace, others were herdsmen, nobodies; while
the Books in the New Testament were authored by such a
scholar as Paul, and by fishermen like Peter. The time span
between the first and last writers of the Bible is over 1,500
years. Despite all these differences in personages and time,
the Bible is woven together as One Book. No Scripture is
penned so that it contradicts another.

The theme the Books of the Bible display is one—God’s

eternal and all-complete plan of salvation through our
Lord and Saviour Jesus Christ. This all-embracing theme
came not from the minds of the writers, since they wrote
independently and without mutual consultation across
the ages. This all-embracing theme can come only from
one Supreme Mind, from God alone. If you have not read
through the Bible, start reading it now! David says, “O taste
and see that the LORD is good” (Ps 34:8), and says again,
“How sweet are thy words unto my taste! yea, sweeter than
honey to my mouth!” (Ps 119:103).

The third reason why we say the Bible is God’s Word is the
fulfilment of every prophetic utterance, and the fulfilling
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today before our eyes of those on Israel and world events,
leading to the soon coming of our Lord Jesus Christ. If

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you want to know about future events, go to the Prophetic
Scriptures, not the fortune-teller.

The Bible does not predict and generalise on the prediction.

There is no need of using equivocal language by an all-
knowing God. The Word of God is yea and Amen, infallible
and eternal. Every one of the prophecies about our Lord
Jesus Christ in His first coming—from His conception in
the Virgin, His birth and upbringing to His crucifixion and
resurrection—has been fulfilled. These are so well-known
that we have no need to refer to the Scripture passages. His
coming again in power and great glory, setting foot on the
Mount of Olives as He went up before His disciples may
occur in our time, according to the prophet Zechariah
(14:14).

In conjunction with the prophecies on Christ’s Second

Coming, which have yet to be fulfilled, there are the
prophecies about the Restoration of Israel that must first
come to pass, because Christ shall return to the throne of
David (Isa 9:7). The restoration of Israel as a nation May 14,
1948 after 2,000 years of Diaspora (exile in foreign lands),
and her victory in the four wars she has fought against
her enemies, as foretold in Isaiah 11, are most wonderfully
fulfilled in our times. The routes taken by the Israelis to
knock out their enemies in the Six Day War of 1967 can be
traced practically step by step, according to Isaiah 11:14;
“But they shall fly upon the shoulders of the Philistines
toward the west” (Israel’s capture of the Gaza strip on the
Mediterranean coast). “They shall spoil them of the east
together” [Syria is referred in the Old Testament as of the
east (2 Kgs 13:17)]. “They shall lay their hand upon Edom
and Moab; and the children of Ammon shall obey them” (the
names of the small countries mentioned here are linked to
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SYSTEMATIC THEOLOGY I

Jordanian territory, and from Ammon is derived the modern

name Amman, capital of Jordan). All the above territories
were either conquered or defeated by Israel in the Six Day
War.

God’s Word is fulfilled and will be fulfilled as the present

day drama of nations is acted on the stage of history. There
is a tendency by prophetic teachers to set dates or gauge the
year of Christ’s coming. All of these have failed and failed
miserably.

Why? Because the Prophetic Word of God not only fixes the
place and time of fulfilment, but also forbids any intrusion
into the sanctity of His secret knowledge. Jesus says, “But of
that day and that hour knoweth no man, no, not the angels
which are in heaven, neither the Son, but the Father” (Mark
13:32). So if prophecies seem not to be fulfilled, they are not
fulfilled due to erroneous human interpretations, and not
due to the prophecy itself. “For all flesh is as grass, and all
the glory of man as the flower of grass. The grass withereth,
and the flower thereof falleth away: But the word of the Lord
endureth for ever” (1 Pet 1:24–25). The Bible is God’s Holy
Word. Do not speak too loudly. “Be still,” the Bible says, “and
know that I am God” (Ps 46:10).

Beware of the many false prophets of today. How to test the

so-called “prophets”? The credibility of any prophet is the
fulfilment of his prediction. Moses says, “When a prophet
speaketh in the name of the LORD, if the thing follow not,
nor come to pass, that is the thing which the LORD hath
not spoken, but the prophet hath spoken it presumptuously:
thou shalt not be afraid of him” (Deut 18:22).

At a certain charismatic meeting, an American preacher

who claimed to be a faith-healer gripped the audience by
announcing his special communications from God. “You
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don’t tell me what your sickness is,” he thundered, “God will
tell me, and I’ll tell you.” But as he went on, he did not fulfil

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what he had boasted. He began to drawl as he pointed to a
group of 30 ladies sitting in the front, “God tells me one of
you is suffering from diabetes!” Surely this is the trickery of
a charlatan and a psychologist. He was a false prophet, for
what he predicted he could not bring to pass. Do not be
afraid of him.

Now let us come to our fourth and last reason, though not
the least. Every reason given to show the Bible is God’s Word
is as important as the others. This fourth and last reason is
the absolute accuracy and fidelity of the moral teachings of
God’s Word.

The Bible has plenty to say on family life. It records the lives
of the patriarchs Abraham, Isaac and Jacob. Now, because
Abraham had Hagar and Keturah as concubines and Jacob
had four wives, the Mormons tried to justify polygamy, and
even practise it. To ensure that the records of the patriarchs’
polygamous marriages are not a preceptive example, but
rather a warning, we must compare with the teaching of
other Bible passages. Malachi 2:14–16 rebukes the Jews
for marrying more than one wife. It challenges them for
an answer why God had created one Eve and not two.
Sarcastically, was it because He had no more strength to
make another woman? No! But that He might have a godly
people.

Let us take another case for study. It is so often quoted, or

rather misquoted, “money is the root of all evil.” If that is
the case, how then did God prosper His children with riches
and declare the riches to be His blessings? Genesis 26:12–14
records, “Then Isaac sowed in that land, and received in the
same year an hundredfold: and the LORD blessed him. And
the man waxed great, ... For he had possession of flocks, and
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possession of herds.” Money, riches, possessions are not evil

of themselves. What Paul writes to Timothy is, “The love
of money is the root of all evil” (1 Tim 6:10). How true! A
Christian who is blessed with a good job or business that
prospers him is blessed indeed. A Christian who becomes
covetous, who loves money more than God, soon falls
“into temptation and a snare” (1 Tim 6:9). How it shames
the Lord and the Church to read of Christian professional
men booked and hooked by the law for one extra, unlawful,
morsel of bread. It is not money that entangles them, but the
love of money in their covetous hearts.

God’s Word is inerrant not only in the form of the letters

but even more in the content of their meaning. To test my
students, I [Timothy Tow] pretended to say, Jesus said, “Thou
shalt love the Lord thy God with all thy heart, and with all
thy soul and with all thy mind ... and Thou shalt love thy
neighbour more than thyself.” A good many were taken in,
but these were soon enlightened by the original statement
that is not “more than thyself” but “as thyself.” Is not God
fair to all? Paul says, if we love our wives as ourselves that
will be good enough. There is no undue stress of spirituality,
and no superhuman demand over sinning humans in God’s
Word. I hope this study of Christian ethics, so holy and so
equitable, will make you treasure God’s Word as inerrantly
sublime in its teachings. McIntire has rightly said, “God is
honoured when we honour His Word; God is exalted when
we trust in His promises.”

Alas! After all that has been said, after all these objective
truths are presented to you, after all the logical arguments
have been discharged in a most logical fashion, if you are
not a Christian, you will not fully understand. Are you a
born again Christian? If not, you would not understand
what I have said to show the Bible is God’s Word. Jesus says,
“Except a man be born again, he cannot see the kingdom of
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God” (John 3:3). Except you have been born by the working
of the Holy Spirit in your heart, you will not treasure and

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love the Bible as a Christian would, much less understand.
Paul writes in 1 Corinthians 2:14, “But the natural man
receiveth not the things of the Spirit of God: for they are
foolishness unto him: neither can he know them, because
they are spiritually discerned.”

Do you want the Spirit of God to help you understand His

wonderful Word? Repent of your sins and believe the Gospel.
Trust in the Lord Jesus as your Saviour, for by His death on
the cross for your sins and His resurrection from the dead,
He is able to cleanse you and forgive you of all your sins,
and give you new life, life everlasting. Then a spontaneous,
illuminating answer to the question, “How do we know the
Bible is God’s Word?,” will come to your heart.

“No fundamentalist needs to apologize for the Bible or to

be ashamed of anything in it. It has stood the test of the
centuries. It is God’s Holy and Infallible Word” (McIntire).

VERBAL PLENARY INSPIRATION

“All scripture is given by inspiration of God (theopneustos)” (2
Tim 3:16a). The Bible is a God-breathed Book, written by the
inspiration of the Holy Spirit. As the verbally and plenarily
inspired Word of God—inspired as a whole as well as in its
parts, even to the jot and tittle (Matt 5:18)—it is all-sufficient
and all-authoritative, “and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness: That
the man of God may be perfect, throughly furnished unto
all good works” (2 Tim 3:16b–17).

Unless the Holy Spirit authenticates the Holy Book in our

hearts, we will not bow to its authority. Calvin says, “The
authority of Scripture is to be established rather by the
testimony of the Holy Spirit. For as God alone is a sufficient
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witness of Himself in His own Word, so the Scripture will

never gain credit in the hearts of men, till they be confirmed
by the internal testimony of the Spirit. It is necessary
therefore, that the same Spirit, who spoke by the mouths of
the prophets, should penetrate our hearts, to convince us
that they faithfully delivered the oracles which were divinely
entrusted to them. And this connection is suitably expressed
in these words, “My spirit that is upon thee, and my words
which I have put in thy mouth, shall not depart out of thy
mouth, nor out of the mouth of thy seed, nor out of the
mouth of thy seed’s seed ... for ever” (Isa 59:21).

“It is an undeniable truth, that they, who have been inwardly

taught of the Spirit, feel an entire acquiescence in the
Scripture, and that it is self-authenticated, carrying with it
its own evidence. The authority of the Scripture is therefore
not to be made the subject of demonstration and arguments
from reason. Only those illuminated by Him can believe in
the divine original of the Scripture.

“This, that I have spoken, is what every believer experiences

in his heart. That alone is true faith, which the Spirit of God
seals in our hearts, even as Isaiah predicts, that, “all [the]
children” of the renovated Church ‘shall be taught of the
LORD’ (Isa 54:13). This faith, which the Holy Spirit sends in
our hearts, God deigns to confer only on His elect, and not
on the rest of men. It is, therefore, not surprising that we see
so much ignorance and stupidity among the vulgar herd of
mankind.” Without the Holy Spirit, we will never believe the
Bible.

The Holy Spirit confirms in our hearts that the Holy Book
is God’s Word to us that we should submit to its commands.
As for Dr John Sung, this is what he testifies after his
conversion and enforced confinement in a Mental Hospital
in the United States: “The first lesson I’ve learned is how to
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become an obedient servant. God has thoroughly moulded
my character and temperament. The day of my complete

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capitulation and surrender to Him was the day of my
graduation from God’s Seminary!

“The second lesson was my understanding of Holy Scripture.

So I have declared the Mental Hospital my Seminary from
which I have graduated. The Holy Spirit was my Teacher,
teaching me the deep things of Truth. The day of my leaving
the Hospital was the day I received my diploma.

“The Bible was my textbook. ... The Bible comprises 1189

chapters. By the Lord’s instruction, I’ve derived 40 methods
of study, reading the Bible 40 times. Of course I did not read
the Bible crudely word by word. When I read the Bible I was
so carried away by it that I kept on and on, like enjoying a
delicious meal.

“The Bible is the inspired Word of God, written by the

moving of the Holy Spirit of God. Therefore, the Bible reader,
unless it is revealed to him by God at the instruction of the
Holy Spirit, how can he understand it? I thank God that He
has shown me the mysteries of the Bible. I know that every
chapter, every verse, every word has something good for my
spiritual life.”

The exposition of Calvin and the testimony of John Sung on

the Bible should find a ready amen-echo from our hearts.
The Holy Spirit has authenticated the Holy Book, that we
should bow to its every dictate.

THE BIBLE IS ABOVE THE CHURCH NOT VICE VERSA

It is therefore unmitigated insolence for the Roman Catholic
Church to claim that “the Scriptures have only so much
weight as is conceded to them by the suffrages of the Church.”
They pretend to decide what Books of the Bible have come
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SYSTEMATIC THEOLOGY I

down to us from God, which are to be comprised in the

canon. This is sheer arrogance, tantamount to an extortion
from the ignorant. Such a claim, subjecting the authority
of God’s Word to the judgement of men is contempt of the
Holy Spirit.

The Church does not take precedence over the Scripture,

but the Scripture the Church. One word from the Apostle
suffices to prove this. Paul testifies that the Church is “built
upon the foundation of the apostles and prophets” (Eph
2:20). If the doctrine of the Prophets and Apostles be the
foundation of the Church, it supports the Church and not
the Church the doctrine. The Scripture existed before the
Church, so it is absurd to say the Church is the power that
determines the Scripture’s authority. Which comes first, the
hen or the egg?

This rather is the truth of the relationship between the

Church and the Scripture: when the Church receives
the Scripture, and seals it with her suffrage, she does not
authenticate a thing otherwise dubious or controvertible.
Knowing it to be the truth of her God, she performs a duty
of piety. But if it is asked, “How shall we know it is God’s
Word unless we have the Church to tell us?” This is just like
asking, “How shall we distinguish light from darkness, white
from black, sweet from bitter?” The Scripture exhibits the
truth clearly, as white is distinguished from black, as sweet
is distinguished from bitter. With the anointing of the Holy
Spirit (1 John 1:20–27), we re-affirm with the Westminster
Confession of Faith the sixty-six books of the Protestant
Bible to be the infallible and inerrant Word of God, to be our
rule of faith and life.

“The fortress that has to be held, if there is to be Christianity

and Protestantism, is the Bible” (McIntire). “If the

76
foundations be destroyed, what can the righteous do?” (Ps
11:3).

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VERBAL PLENARY PRESERVATION
The Westminster Confession of Faith (WCF) states very
clearly that the verbally and plenarily inspired (VPI)
Scriptures in the original languages are by God’s “singular
care and providence, kept pure in all ages” (1:8). The
Westminster divines used Matthew 5:18 as a proof text for
this affirmation of the verbal and plenary preservation (VPP)
of the Holy Scriptures. This proves that the doctrine of the
VPP of Scripture is not just creedal, but more importantly
Biblical.

The VPP of Scripture is a position of faith that is based solely

on the Word of God. “Now faith is the substance of things
hoped for, the evidence of things not seen” (Heb 11:1). “So
then faith cometh by hearing, and hearing by the word of
God” (Rom 10:17). “But without faith it is impossible to
please him: for he that cometh to God must believe that he
is, and that he is a rewarder of them that diligently seek him”
(Heb 11:6). It is a position that we must take if we are to
weather and survive the onslaughts of postmodernism, pop-
modernism, open-theism and neo-deism that seek to destroy
the church today.

What does VPP mean? “Verbal” means “every word to the

jot and tittle” (Ps 12:6–7, Matt 5:18). “Plenary” means “the
Scripture as a whole with all the words intact” (Matt 24:35,
1 Pet 1:25). So VPP means the whole of Scripture with all its
words even to the jot and tittle is perfectly preserved by God
without any loss of the original words, prophecies, promises,
commandments, doctrines, and truths, not only in the words
of salvation, but also the words of history, geography and
science. Every book, every chapter, every verse, every word,

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every syllable, every letter is infallibly preserved by the Lord

Himself to the last iota.

VPP was affirmed by the Helvetic Consensus Formula (1675):

“God, the supreme Judge, not only took care to have His
Word, which is the ‘power of God unto salvation to every one
that believeth’ (Rom 1:16), committed to writing by Moses,
the prophets, and the apostles, but has also watched and
cherished it with paternal care ever since it was written up to
the present time, so that it could not be corrupted by craft of
Satan or fraud of man. Therefore, the church justly ascribes
it to His singular grace and goodness that she has, and will
have to the end of the world, a ‘sure word of prophecy’ (2 Pet
1:19) and ‘holy Scriptures’ (2 Tim 3:15), from which, though
heaven and earth perish, ‘one jot or one tittle shall in no wise
pass’ (Matt 5:18).”

The doctrine of VPP is taught in the following biblical

passages:

Psalm 12:6–7—“The words of the LORD are pure words: as

silver tried in a furnace of earth, purified seven times. Thou
shalt keep them, O LORD, thou shalt preserve them from this
generation for ever.”

Psalm 33:11—“The counsel of the LORD standeth for ever, the

thoughts of his heart to all generations.”

Psalm 78:1–7—“Give ear, O my people, to my law: incline

your ears to the words of my mouth. I will open my mouth
in a parable: I will utter dark sayings of old: Which we have
heard and known, and our fathers have told us. We will not
hide them from their children, shewing to the generation
to come the praises of the LORD, and his strength, and his
wonderful works that he hath done. For he established a
testimony in Jacob, and appointed a law in Israel, which he
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commanded our fathers, that they should make them known
to their children: That the generation to come might know

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them, even the children which should be born; who should
arise and declare them to their children: That they might set
their hope in God, and not forget the works of God, but keep
his commandments.”

Psalm 100:5—“For the LORD is good; his mercy is

everlasting; and his truth endureth to all generations.”

Psalm 105:8—“He hath remembered his covenant for ever,

the word which he commanded to a thousand generations.”

Psalm 111:7–8—“The works of his hands are verity and

judgement; all his commandments are sure. They stand fast
for ever and ever, and are done in truth and uprightness.”

Psalm 117:2—“For his merciful kindness is great toward us:

and the truth of the LORD endureth for ever. Praise ye the
LORD.”

Psalm 119:89—“For ever, O LORD, thy word is settled in

heaven.”

Psalm 119:152—“Concerning thy testimonies, I have known

of old that thou hast founded them for ever.”

Psalm 119:160—“Thy word is true from the beginning: and

every one of thy righteous judgements endureth for ever.”

Isaiah 40:8—“The grass withereth, the flower fadeth: but the

word of our God shall stand for ever.”

Isaiah 59:21—“As for me, this is my covenant with them, saith

the LORD; My spirit that is upon thee, and my words which
I have put in thy mouth, shall not depart out of thy mouth,
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 SYSTEMATIC THEOLOGY I

80
INSPIRATION AND PRESERVATION OF SCRIPTURE : FOUR VIEWS
MODERNISM NEO-EVANGELICALISM NEO-FUNDAMENTALISM FUNDAMENTALISM
BIBLICAL
No inspiration Partial inspiration Total inspiration Total inspiration
INSPIRATION
BIBLICAL
No preservation Partial preservation Partial preservation Total preservation
PRESERVATION
Denies both infallibility Affirms infallibility
BIBLICAL Affirms total infallibility Affirms total infallibility
and inerrancy in but denies inerrancy
INFALLIBILITY and inerrancy but in the and inerrancy in both the
autographs and in the autographs and
AND INERRANCY autographs only. autographs and apographs.
apographs. apographs.

Science plus Bible. Faith Science plus Bible. Faith Bible alone (Sola Scriptura).
Science alone. Intellect,
AUTHORITY AND subjected more to subjected more to Intellect Faith and Intellect totally
not Faith, is supreme. See
EPISTEMOLOGY Intellect than to the than to the Bible. See to subjected to the Bible.
to believe.
Bible. See to believe. believe. Believe to see.
TEXTUAL
Yes to Westcott and Hort Yes to Westcott and Hort Yes to Westcott and Hort No to Westcott and Hort
CRITICISM
ORIGINAL GREEK Minority and Critical Minority and Critical Minority and Critical Majority Text and Textus
TEXT Text only Text only Text mainly Receptus only
ENGLISH BIBLE Only modern versions Only modern versions
All versions acceptable Only KJV acceptable
VERSIONS acceptable acceptable
nor out of the mouth of thy seed, nor out of the mouth of thy
seed’s seed, saith the LORD, from henceforth and for ever.”

THEISM
Matthew 4:4—“But he answered and said, It is written,
Man shall not live by bread alone, but by every word that
proceedeth out of the mouth of God.”

Matthew 5:17–18—“Think not that I am come to destroy

the law, or the prophets: I am not come to destroy, but to
fulfil. For verily I say unto you, Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law, till all
be fulfilled.”

Matthew 24:35—“Heaven and earth shall pass away, but my

words shall not pass away.”

John 10:35—“If he called them gods, unto whom the word of

God came, and the scripture cannot be broken.”

1 Peter 1:23–25—“Being born again, not of corruptible seed,

but of incorruptible, by the word of God, which liveth and
abideth for ever. For all flesh is as grass, and all the glory
of man as the flower of grass. The grass withereth, and the
flower thereof falleth away: But the word of the Lord endureth
for ever. And this is the word which by the gospel is preached
unto you.”

Is not VPP a biblical doctrine? Surely it is! Every believer—

young or old, man or woman, rich or poor, unlearned or
educated, Jew or Greek—by simple, childlike faith in God’s
forever infallible and inerrant words—can say “Amen” to the
truth that God has indeed preserved His inspired words, and
every one of them to the last iota!

What and where are the preserved words of God today?

They are the inspired Old Testament Hebrew words and
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SYSTEMATIC THEOLOGY I

New Testament Greek words the prophets, the apostles, the

church fathers, the reformers used which are today found
in the long and continuously abiding and preserved words
underlying the Reformation Bibles best represented by the
time-tested and time-honoured King James Bible, and NOT
in the corrupted Alexandrian manuscripts and critical
Westcott-Hort texts underlying the liberal, ecumenical, and
neo-evangelical modern English versions.

PRESERVATION OF THE OLD TESTAMENT WORDS

The Word of God is forever infallible and inerrant. The
Church today has a 100% Perfect Bible without any mistake
because God promised to preserve His inspired words
to the last jot and tittle (Matt 5:18). Thus, (1) the inspired
Scriptures were never lost but always preserved without any
corruption or missing words; (2) the Sacred Scriptures are
always infallible and inerrant, and supremely authoritative
not only in times past, but also today—Sola Scriptura!

The Old Testament Scriptures were first given to Israel—

God’s chosen nation. Romans 3:1–2 tells us that God had
committed to the Jews the safekeeping and copying of the
Holy Scriptures. Knowing well the divine nature of the
Scriptures, that the words of the sacred pages were the very
words of the Almighty God, they copied the Scriptures with
great precision and accuracy employing very strict rules. H
S Miller in his book—General Biblical Introduction—gave
examples of these scribal rules: (1) “No word or letter could
be written from memory; the scribe must have an authentic
copy before him, and he must read and pronounce aloud each
word before writing it.” (2) “The revision of a roll must be
made within 30 days after the work was finished; otherwise
it was worthless. One mistake on a sheet condemned the
sheet; if three mistakes were found on any page, the entire
manuscript was condemned.” (3) “Every word and every letter
was counted, and if a letter were omitted, an extra letter
82
inserted, or if one letter touched another, the manuscript
was condemned and destroyed at once.”

THEISM
These very strict rules of transcription show how precious
the Jews had regarded the inspired words of God, and
how precise their copying of these inspired words must
have been. Such strict practices in copying “give us strong
encouragement to believe that we have the real Old
Testament, the same one which our Lord had and which was
originally given by inspiration of God” (Miller).

The words of the Scriptures are important (Deut 8:3, Matt

4:4, Luke 4:4). God uses His words to communicate His
Truth so that we might know who and what He is and how
we might be saved through Him. The Bible clearly tells us
that it is God’s written words (pasa graphe—”All Scripture”)
that are inspired (2 Tim 3:16), and from these inspired words
come all the doctrines that are sufficient and profitable for
the spiritual growth and maturity of the believer (2 Tim 3:17).
The Bible also clearly says that God Himself will preserve all
His inspired words to the jot and tittle without the loss of
any word, syllable or letter (Ps 12:6–7, Matt 5:18, 24:35).

Now if we have the inspired, infallible and inerrant words

of God today preserved in the traditional and Reformation
Scriptures, then how do we explain the differences or
discrepancies found in the Bible especially those found in 1
Samuel 13:1, 2 Chronicles 22:2, and many other places. Can
these be due to “scribal errors” or lost words?

Since God has preserved His inspired words to the last

iota and no words are lost but all kept pure and intact in
the original language Scriptures, we must categorically
deny that our Bible contains any mistake or error (scribal
or otherwise). But it is troubling that certain evangelicals
and fundamentalists would rather choose to deny the
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SYSTEMATIC THEOLOGY I

present infallibility and inerrancy of the Holy Scriptures by

considering the “discrepancies” found in 1 Samuel 13:1 and 2
Chronicles 22:2 and other like passages to be actual instead
of apparent discrepancies, and calling them “scribal errors.”

A denial of the verbal preservation of the Scriptures will

invariably lead one to believe that some words of God have
been lost and remain lost leading to a “scribal error” view of
the Old Testament Scriptures. For instance, in the book One
Bible Only?, W Edward Glenny denied that God has perfectly
preserved His Word so that no words have been lost. He says,
“The evidence from the Old Testament text suggests that
such is not the case. We might have lost a few words …”.

Based on his “lost words” view of the Bible, he was quick to

point out “obvious discrepancies” in the Old Testament like
2 Chronicles 22:2. He wrote, “In 1 Chronicles 8:26 [sic], the
KJV states that Ahaziah was twenty-two when he began to
reign; the parallel in 2 Chronicles 22:2 says that he began to
reign at the age of forty-two. ... These obvious discrepancies
in the KJV and the Hebrew manuscripts on which it is based
show that none of them perfectly preserved the inspired
autographa.”

Now, know that 2 Chronicles 22:2 reads “forty-two” in the

KJV. A number of the modern versions like the NASV, NIV,
and ESV read “twenty-two” instead. So which is the original,
inspired reading: “forty-two” (in KJV), or “twenty-two” (in
NASV, NIV, and ESV)? In making such a textual decision, we
must have a perfect standard, and that infallible and inerrant
standard is the inspired and preserved Hebrew Scripture,
and not any translation ancient or modern.

It is significant to note that every single Hebrew manuscript

reads “forty-two” (arebba’im wushetha’im) in 2 Chronicles
22:2. There is no evidence of lost words—every word to
84
the letter is preserved, and reads precisely as “forty-two” as
accurately translated in the KJV. If every Hebrew manuscript

THEISM
reads “forty-two” in 2 Chronicles 22:2, then on what basis
do the NASV, NIV, and ESV change it to “twenty-two”?
They change “forty-two” to “twenty-two” on the basis of the
Septuagint (LXX) which is a Greek version of the Hebrew
Scripture just like the NIV is an English version of it. In
other words, they use a version or translation to correct the
original Hebrew text! Should not it be the other way round?

Why do they do this? They do this because of their fallacious

assumption that (1) God did not preserve His words infallibly,
(2) lost words exist in the Hebrew text, and (3) 2 Chronicles
22:2 is an “obvious” discrepancy (cf. 2 Kgs 8:26). Thus,
Glenny and all such non-preservationists are quick to use a
fallible translation (e.g. LXX) to correct the infallible Hebrew
Text! This is no different from someone using the NIV today
to correct any part of the Hebrew Text according to his
whim and fancy! But Glenny calls it “conjectural emendation”
which sounds scholarly but it is pure guesswork. Can a
translation be more inspired than or superior to the original
language text? Can a translation or version (whatever the
language) be used to correct the Hebrew? Glenny’s method
of explaining such “obvious discrepancies” in the Bible is
troubling for it displays (1) a sceptical attitude towards the
numerical integrity of God’s Word, (2) a critical readiness to
deny the present inerrancy of Scripture in historical details,
and (3) a lackadaisical approach towards solving difficulties
in the Bible by conveniently dismissing such difficulties as
“scribal errors.”

A godly approach is one that presupposes the present

infallibility and inerrancy of God’s Word not only when
it speaks on salvation, but also when it speaks on history,
geography or science. “Let God be true, but every man a
liar” (Rom 3:4). A godly approach to difficult passages
85
SYSTEMATIC THEOLOGY I

seeks to compare (not correct) Scripture with Scripture. By

comparing Scripture with Scripture, there are two possible
solutions to the so-called “problem” or “error” in 2 Chronicles
22:2. The age of “forty-two” could be either (1) Ahaziah’s
years counted from the beginning of the dynasty founded
by Omri, or (2) the year in which Ahaziah was actually
seated as king though anointed as one at “twenty-two” (2
Kgs 8:26). Whatever the answer may be, the truth and fact is:
the inspired and preserved Hebrew reading in 2 Chronicles
22:2 is “forty-two” and not “twenty-two,” and no man has
the right to change or correct God’s Word by “conjectural
emendation,” taking heed to the serious warning not to add
to or subtract from the Holy Scriptures (Rev 22:18–19).

Now, let us look at the next text which is 1 Samuel 13:1 which
the KJV translates as, “Saul reigned one year.” But the other
versions read quite differently. The NASV has, “Saul was
forty years old when he began to reign;” the NIV has, “Saul
was thirty years old when he became king;” and the RSV and
ESV have, “Saul was … years old when he began to reign.”
Which of the above is correct? The only way whereby we can
ascertain the correct reading is to go to the Hebrew Bible.
The Hebrew Bible since day one reads Ben-shanah Shaoul,
literally, “A son of a year (was) Saul,” or idiomatically, “Saul
was a year old.”

Now, the difficulty is: How could Saul be only a year old
when he began to reign? Scholars and translators who do not
believe in the jot-and-tittle preservation of Scripture say that
this is an actual discrepancy in the Hebrew Text which they
attribute to a “scribal error.” This is why Michael Harding in
a mistitled book—God’s Word in Our Hands—wrote, “[I]n 1
Samuel 13:1–2 the Masoretic Text states that Saul was one
year of age (ben-shanah—literally “son of a year”) … Some
ancient Greek manuscripts … read “thirty years” instead
of “one year,” … On account of my theological conviction
86
regarding the inerrancy of the autographa, I believe the
original Hebrew text also reads “thirty,” even though we

THEISM
do not currently possess a Hebrew manuscript with that
reading.”

Harding and those like him fail to apply the logic of faith to
the promise of God that He will preserve and has preserved
every iota of His inspired words. This leads them to conclude
that a word is lost and 1 Samuel 13:1 contains a “scribal error”
even when there is no such error to begin with. They change
the text when the text needs no changing. They replace
divine words with human words. Instead of attributing error
to the translation (NASV, NIV, RSV, ESV), they rather fault
the inspired and preserved Hebrew Text and treat it as an
actual discrepancy even when there is absolutely none. This
undermines the integrity of God’s Word: Do we really have
God’s infallible and inerrant Word in our hands? Many are
indeed stumbled by such allegations of error in the Bible, and
are questioning whether they can really trust the Scriptures
at all if there is no such thing as a complete and perfect
Word of God today.

It must be categorically stated that there is no error at all

in the Hebrew Text and no mistake also in the KJV which
translated 1 Samuel 13:1 accurately. So how do we explain
1 Samuel 13:1? A faithful explanation is offered by Matthew
Poole who wrote, “[Saul] had now reigned one year, from his
first election at Mizpeh, in which time these things were
done, which are recorded in chap. xi., xii., to wit, peaceably,
or righteously. Compare 2 Sam. ii.10.”

In other words, the year of Saul was calculated not from the
time of his birth but from his appointment as king; “Saul
was a year old into his reign.” This meaning is supported by
the Geneva Bible which reads, “Saul now had beene King one
yeere.” Rest assured, there is no mistake in the Hebrew Text
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SYSTEMATIC THEOLOGY I

and in the KJV here. God has indeed inspired and preserved
His Old Testament words perfectly so that we might have an
infallible, inerrant Old Testament Bible in our hands today.

The Biblical doctrine of the jot-and-tittle preservation of the

Holy Scriptures affirms a 100% infallible and inerrant Bible
today! The Written Foundation of our Judeo-Christian Faith
is sure and secure for “the Word of our God shall stand for
ever” (Isa 40:8). Amen!

PRESERVATION OF THE NEW TESTAMENT WORDS

In the light of God’s supernatural and continuous
preservation of His inspired words in the original languages
(Ps 12:6–7, Matt 5:18, John 10:35, 1 Pet 1:23–25), we identify
the Traditional, Majority and Received Text (Textus
Receptus) to be the VPP Text, and not the recent corrupt,
scissored and mutilated text of Westcott and Hort (1881),
represented today by the modern Critical Text underlying
the modern versions.

The VPP Text is the Textus Receptus (TR) underlying the

King James Bible. All the editions of the TR descend from
the pure stream of the divinely preserved Traditional or
Majority Text. But which edition is the purest? We believe it
is the TR underlying the KJV. Edward F Hills (ThD, Harvard)
takes the same view concerning the KJV and TR. Hear Dr
Hills himself, “The texts of the several editions of the Textus
Receptus were God-guided. They were set up under the
leading of God’s special providence. Hence the differences
between them were kept down to a minimum. … But what
do we do in these few places in which the several editions of
the Textus Receptus disagree with one another? Which text
do we follow? The answer to this question is easy. We are
guided by the common faith. Hence we favor that form of
the Textus Receptus upon which more than any other God,
working providentially, has placed the stamp of His approval,
88
namely, the King James Version, or more precisely, the Greek
text underlying the King James Version.”

THEISM
Like Dr Hills, we believe that all the TR editions are pure, but
there is one that is purest—the one underlying the KJV. Dr
Hills said that the King James Version “ought to be regarded
not merely as a translation of the Textus Receptus but also
as an independent variety of the Textus Receptus.” Is not the
Greek Text underlying the KJV the Textus Receptus? Whose
TR? Not completely Erasmus’s, Stephen’s, or Beza’s, it is a new
edition of the TR which reflects the textual decisions of the
KJV translators as they prayerfully studied and compared
the preserved manuscripts. According to the Trinitarian
Bible Society, “The editions of Beza, particularly that of
1598, and the two last editions of Stephens, were the chief
sources used for the English Authorised Version of 1611. …
The present edition of the Textus Receptus underlying the
English Authorised Version of 1611 follows the text of Beza’s
1598 edition as the primary authority, and corresponds with
‘The New Testament in the Original Greek according to the
text followed in the Authorised Version,’ edited by F H A
Scrivener.”

It ought to be noted that God’s providential preservation

of His Scripture is not static but dynamic. The deistic
heresy that God inspired His Word but did nothing to
preserve it must be rejected. Dr Timothy Tow rightly said,
“If Deism teaches a Creator who goes to sleep after creating
the world is absurd, to hold to the doctrine of inspiration
without preservation is equally illogical … inspiration and
preservation are linked one to another. Without preservation,
all the inspiration, God-breathing into the Scriptures, would
be lost. But we have a Bible so pure and powerful in every
word and it is so because God has preserved it down through
the ages.”

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SYSTEMATIC THEOLOGY I

God had providentially guided the KJV translators to produce

the purest TR of all. The earlier editions were individual
efforts, but the TR underlying the KJV is a corporate effort
of 57 of the most outstanding biblical-theological, and more
importantly, Bible-believing scholars of their day. And as the
Scripture says, “in a multitude of counsellors there is safety”
(Prov 11:14). The KJV translators had all the various editions
of the TR to refer to, and they made their decisions with the
help of the Holy Spirit. The Lord providentially guided the
King James translators to make the right textual decisions.
As such, there is no need to improve on the TR underlying
the KJV. No one should play textual critic, and be a judge
of God’s Word today. God is His own Textual Critic. God’s
special providential work in history during the great 16th
Century Protestant Reformation is seen in the publication
and widespread use of the Textus Receptus.

Now the question remains: Why the TR underlying the

KJV and not Luther’s German Bible, or the Spanish Reina
Valera, or the Polish Biblia Gdanska, or the French Martin
Bible, or some other language Bible? Now we do not deny
there are faithful and reliable versions that are accurately
translated and based on the TR, nor do we discount the
need for foreign language Bibles, but here is Dr Hills’s reply
to the question: “God in His providence has abundantly
justified this confidence of the King James translators. The
course of history has made English a world-wide language
which is now the native tongue of at least 300 million people
and the second language of many millions more. For this
reason the King James Version is known the world over and
is more widely read than any other translation of the holy
Scriptures. Not only so, but the King James Version has
been used by many missionaries as a basis and guide for
their own translation work and in this way has extended its
influence even to converts who know no English. For [almost
400] years therefore the reverent diction of the King James
90
 THEISM
NEW TESTAMENT GREEK TEXT
AUTOGRAPHS

APOGRAPHS
CORRUPTED PRESERVED
(”ALEXANDRIAN TEXT”) (”BYZANTINE TEXT”)

Codex Codex
Sinaiticus Vaticanus

MINORITY TEXT MAJORITY TEXT

(Rejected by end of 4th Century) (Acknowledged & copied faithfully)

TEXTUS RECEPTUS
Discovered in 1860s
Promoted by Erasmus’ TR (1516-35)
WESTCOTT & HORT Stephanus’ TR (1546-51)
Beza’s TR (1565-98)

W-H NESTLE-ALAND KJV TR Tyndale GERMAN

TEXT GREEK NT (1604-11) (1525) Luther’s Bible
(1881) (1522)
UNITED BIBLE
SOCIETIES’ Coverdale
ERV GREEK NT KJV (1611) (1535) SPANISH
(1881-85) Reina-Valera
(1569-1602)
1st major editing Matthew
(1617-29) (1537)
ASV POLISH
(1901) Biblia Gdanska
Modern English 2 major editing
nd
Great (1632)
Versions (1762-69) (1539)
(NIV,RSV,
TEV,NASB, Elzevir’s TR
ESV, etc) Defended by Geneva (1624-33)
DEAN BURGON (1560)

Scrivener’s TR Bishops FRENCH

(1894) (1568) Martin Bible
(1701)

THE MANY BIBLES OF ECUMENISM, THE ONE BIBLE OF HISTORIC

MODERNISM, NEO-EVANGELICALISM OR
& NEO-FUNDAMENTALISM REFORMED FUNDAMENTALISM

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SYSTEMATIC THEOLOGY I

Version has been used by the Holy Spirit to bring the Word
of life to millions upon millions of perishing souls. Surely
this is a God-guided translation on which God, working
providentially, has placed the stamp of His approval.” This
is in keeping with Jesus’ words, “Even so every good tree
bringeth forth good fruit … Wherefore by their fruits ye
shall know them” (Matt 7:17–20).

Some may say that this belief on biblical preservation is

a result of “circular reasoning.” Indeed it is. On what basis
does the Church believe in Verbal Plenary Inspiration
(VPI)? Is it not on the testimony of the Bible itself (2 Tim
3:16, Matt 5:18)? “God says it, I believe it, that settles it.”
Circular reasoning or a priori reasoning is not illegitimate.
It is fallacious only when the premise to begin with is false.
If I reason, “I am perfect because I say I am,” it is fallacious
because the presupposition is utterly untrue (Rom 3:4–23). If
God says of Himself, “I am perfect because I say I am,” that
is absolutely true. Why do we believe God has preserved
His Word and words perfectly? It is simply because God has
promised to do just that in the Scriptures cited above. We
simply take God at His Word because God cannot lie (Num
23:19).

Do we know everything that went on in the transmission

of the text? No, we do not. But God knows; He knows
everything and we believe He knows what He is doing. For
instance, we were not there when God created the world.
We did not see His work with our own eyes. When “Science”
so-called contradicts what the Bible says concerning origins,
who are we going to believe? Science or the Bible? We believe
the Bible. Hebrews 11:3 says, “Through faith we understand
that the worlds were framed by the word of God, so that
things which are seen were not made of things which do
appear.” Faithfulness to God and His Word demands that
a Christian believe in a perfect God who has given His
92
Church a perfect Bible. Biblical epistemology is not “seeing
is believing,” but “believing is seeing.”

THEISM
Is there a historical precedent that tells us that God’s
providential work can involve a closure, a terminus? The
answer is yes. All the inspired New Testament books were
completed by AD 100 when the Apostle John wrote the
last book of Revelation, and God warned against adding
to or subtracting from His Word in Revelation 22:18–19.
However, we know that in the first few centuries, there
were uninspired men who penned spurious gospels and
epistles, and passed them off as Scripture. Some of these
were the Gospel of Thomas, the Gospel of Philip, the Epistle
of Barnabas, etc. Nevertheless, none of the inspired books
of Scripture have been lost or obscured in the canonical
process. By the providential guidance of the Holy Spirit,
God’s people were led to identify the 27 books to become
our New Testament Canon, no more, no less. There was a
terminus to the canonisation of Scripture at the Council of
Carthage in AD 397.

In like manner, the Lord allowed copyist errors and

corruptions to enter into the transmission process through
the pen of fallible and heretical scribes. Nevertheless,
His special providential hand kept His inspired words of
Scripture from being lost. In light of God’s special providence,
that nothing happens by chance, and that history is under
His sovereign control, we see that in the fulness of time—in
the most opportune time of the Reformation when the true
church separated from the false, when the study of the
original languages was emphasised, and the printing press
invented (which meant that no longer would there be any
need to handcopy the Scriptures thereby ensuring a uniform
text)—God restored from out of a pure stream of preserved
Hebrew and Greek manuscripts, the purest Hebrew and

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SYSTEMATIC THEOLOGY I

Greek Text of all—the Text that underlies our KJV—that

accurately reflects the original Scriptures.

That the providential preservation of Scripture sees its

historical parallel in the providential canonisation of
Scripture was Dean Burgon’s thinking as well. Dr Hills
wrote of Burgon: “Burgon … never lost sight of the special
providence of God which has presided over the transmission
of the New Testament down through the ages, expressly
set out to maintain against all opponents that the Church
was divinely guided to reject the false readings of the early
centuries, and to gradually accept the true text. He denied
that he was claiming a perpetual miracle that would keep
manuscripts from being depraved at various times, and in
various places. But ‘The Church in her collective capacity,
has nevertheless—as a matter of fact—been perpetually
purging herself of those shamefully depraved copies which
once everywhere abounded within her pale’ (The Revision
Revised, 334-5). He believed that just as God gradually settled
the Canon of the New Testament by weaning His churches
from noncanonical books, so He did with the Text also.”

SOLA AUTOGRAPHA OR SOLA APOGRAPHA?

What is the use of having a Bible that was only perfect in the
past, but no longer perfect today? Only the autographs (the
original God-breathed scripts penned by the very hand of
the inspired Apostles and Prophets) may claim infallibility
and inerrancy but not the apographs (the copies of the
autographs), so it is popularly taught. This section intends to
answer the question: Is the view that the Church no longer
has the infallible and inerrant autographs but only fallible
and errant apographs a tenable view?

The Sola Autographa view of infallibility and inerrancy

is generally held today by so-called evangelicals and
fundamentalists. The Evangelical Theological Society (ETS)
94
deny the total and present inerrancy of Scriptures albeit in
varying degrees. The controversy over Open Theism in the

THEISM
ETS is a case in point. The ETS definition of inerrancy is so
loose that it allows for all kinds of interpretations with regard
to what inerrancy means. This is due to the ETS belief that
inerrancy lies only in the autographs, “The Bible alone, and
the Bible in its entirety, is the Word of God written and is
therefore inerrant in the autographs.” The consensus among
evangelical scholars is that the autographs are no longer
in existence. As such, an individual who believes that the
Bible contains mistakes may subscribe to such a statement
because it can be said, “I only believe the Scriptures to be
inerrant as originally given; I do not believe that they are
inerrant today since we no longer have the autographs, the
Scriptures as originally given.” It goes without saying that
the theological confusion found in evangelical (or neo-
evangelical) Christianity today finds its root-cause in such a
denial of Biblical inerrancy in the apographs.

Regrettably, the Sola Autographa view of inerrancy is also

held by fundamentalist Bible colleges and seminaries. Two
recent books—From the Mind of God to the Mind of Man
and One Bible Only?—authored by men from Bob Jones
University and Central Baptist Theological Seminary
(Plymouth) respectively championed such a position. Apart
from the pro-Westcott/Hort and pro-modern versions stance
that they have taken, they also contend that the Scriptures
though verbally and plenarily inspired in the autographs are
not verbally and plenarily preserved in the apographs. It is
their assumption, that since God did not choose to preserve
His inspired words perfectly, there can be no such thing as a
perfect Scripture today. Or if there exists a perfect Scripture,
there is no sure certainty of where it truly is.

The denial of the supernatural jot-and-tittle preservation

of the Holy Scriptures has caused great confusion and
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SYSTEMATIC THEOLOGY I

hindrance to the evangelistic-fundamentalist cause

worldwide. There is a need today to reaffirm the present
infallibility and inerrancy of the Holy Scriptures in the
divinely preserved apographs of God’s Word.

According to the Chamber’s Dictionary, the word “infallibility”

means “incapable of error,” and the word “inerrancy” means
“freedom from error.” As such, “infallibility” may be deemed
a stronger term for the perfection of Scripture than the term
“inerrancy.” If the Bible by nature is incapable of error, it goes
without saying that it must also be totally free from error.
We shall use the terms “infallibility” and “inerrancy” in their
pure dictionary sense.

The Scripture when it speaks of its inspiration and

preservation and consequent infallibility and inerrancy
speaks of them in terms of its apographs. For instance,
when Jesus spoke of the jot-and-tittle infallibility (or verbal
inerrancy) of the Scriptures in Matthew 5:18, He was
referring to the Scriptures that He had in His hands, which
were the apographs of the Old Testament Scripture, and not
the autographs which had since disappeared. The canonical
Old Testament which was completed by the 5th century BC
had been preserved exact and intact until the time of Jesus
Christ in AD 27. The Apostle Paul when he spoke of the
divinely inspired Scriptures in 2 Timothy 3:16 must have
thought of them in terms of the Scriptures then used by
the church (AD 64), which were the apographs, for the non-
existent autographs could hardly have served as a supreme
rule of faith and life that is “profitable for doctrine, for
reproof, for correction, for instruction in righteousness: that
the man of God may be perfect, throughly furnished unto
all good works” (2 Tim 3:16–17).

Some say that the Apostle Paul meant the perfect autographa
when he spoke of the God-breathed Scriptures in 2 Timothy
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3:16. If that was what Paul meant, then a question may be
raised: how can an intangible and non-existent autographa

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serve as a supreme and final authority? An authority must
be existing, present and accessible or else it would be no
authority at all. An eye-witness who is already dead and
unable to testify is of no use in a court of law. Furthermore,
what could Paul have meant by “the holy Scriptures”
with which Timothy was brought up but the apographs
themselves (2 Tm 3:15)?

Others say that Paul meant the apographa, but argue that the
apographa cannot be deemed as perfect or complete. If this
be the case, then how can an imperfect and an incomplete
apographa serve as an all-sufficient guide for the perfect and
complete equipping of the Christian towards godly living (2
Tim 3:17)? If an eye-witness is not of impeccable character,
but a compulsive liar, what good is he? His testimony would
be utterly discredited. The same goes for Scripture. If the
Church does not have an infallible and an inerrant Scripture,
and have it today, then her supreme and final authority
of faith and practice is all myth. But it is truthful that the
Scripture was, is, and shall be God’s infallible and inerrant
Word, and thus supremely authoritative (Ps 12:6–7, Ps 119:89,
Matt 24:35, Heb 13:8).

Not only does the testimony of Scripture itself affirm the

perfection of its apographs, the Reformers of the 16th century,
in their declaration of Sola Scriptura, always thought in
terms of the existing infallible and inerrant apographs rather
than the autographs. The great Puritan divine—John Owen
(1616-83)—believed in “the purity of the present original
copies of the Scripture, or rather copies [apographa] in the
original languages, which the Church of God doth now
and hath for many ages enjoyed as her treasure.” Francis
Turretin (1623-87)—pastor-theologian of the Church and
Academy of Geneva—wrote in his Systematic Theology, “By
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SYSTEMATIC THEOLOGY I

original texts, we do not mean the autographs written by the

hand of Moses, of the prophets and of the apostles, which
certainly do not now exist. We mean their apographs which
are so called because they set forth to us the word of God
in the very words of those who wrote under the immediate
inspiration of the Holy Spirit.”

The Protestant creeds reflect the Reformation doctrine of

the infallibility of the apographa as their Sola Scriptura. It
was not enough to affirm the infallibility and inerrancy of
the autographa in the days of the Reformation for the Roman
Catholic Church challenged Sola Scriptura at the Council of
Trent (1545-63) by pointing out the scribal errors, variants
and discrepancies in the extant Scriptures. The Reformers
met this serious challenge by stating unequivocally that
the extant Scriptures were infallible and inerrant by virtue
of God’s promise to preserve His words to the last iota.
In response to the Council of Trent, the Westminster
Confession of Faith (1643-8) produced a most excellent
statement on the continuing infallibility and inerrancy of
Scripture, “The Old Testament in Hebrew … and the New
Testament in Greek … being immediately inspired by God,
and, by His singular care and providence, kept pure in all
ages, are therefore authentical; so as, in all controversies of
religion, the Church is finally to appeal unto them.” (1:8).
The biblical proof-text cited was Matthew 5:18, “Till heaven
and earth pass, one jot or one tittle shall in no wise pass
from the law, till all be fulfilled.” In the battle for the sole and
supreme authority of the Scriptures over against the Roman
Catholic dogma of papal and ecclesiastical infallibility, the
doctrine of the special, providential preservation of Scripture
was eventually and necessarily credalised in the days of the
Protestant Reformation.

Although it is admitted that the Westminster Confession

did not specifically use the terms “infallible” and “inerrant”
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to describe the Scriptures, their use of the word “authentical”
said just as much. They did not at all believe that the Hebrew

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and Greek Scriptures that they possessed were in any way
imperfect or errant. J S Candlish rightly observed that the
word “authentical” did not mean simply that the Scriptures
were “historically true,” but that in a literal sense, the
existing Scripture “is a correct copy of the author’s work.”
William F Orr put it more forcefully, “Now this affirms that
the Hebrew text of the Old Testament and the Greek of the
New which was known to the Westminster divines was
immediately inspired by God because it was identical with
the first text that God has kept pure in all the ages. The idea
that there are mistakes in the Hebrew Masoretic texts or in
the Textus Receptus of the New Testament was unknown to
the authors of the Confession of Faith.”

It is historically quite clear that the Reformation slogan of

Sola Scriptura involved a belief in an existing Hebrew Old
Testament and Greek New Testament in their respective
apographs that were not only fully inspired but also entirely
preserved to their last jot and tittle, and hence absolutely
infallible and totally inerrant. The infallible and inerrant
apographs could legitimately serve as the Protestant
Church’s supreme and final authority in all matters of faith
and life. It ought to be noted that the 19th–20th century
idea of infallibility and inerrancy as residing only in the
autographs was utterly foreign to the minds of the 16th–17th
century Reformation saints and scholars.

The current evangelical view of “inerrant autographs” is

a relatively new one that began in the 19th century in
conjunction with the introduction of rationalistic textual
criticism. Textual Criticism as introduced by Westcott and
Hort treated the Scriptures like any ordinary literature,
and sought by human reasoning and subjective analysis to
judge which part of Scripture is inspired and which part is
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not. They touted the highly corrupted Codex Vaticanus and

Codex Sinaiticus as the new standard text, and rejected the
traditional Textus Receptus as the providentially preserved
text. Their revision of the providentially preserved Textus
Receptus saw them cutting out a total of 9,970 Greek
words from it in their newly edited Greek text of 1881. The
Westcott and Hort text deleted such divinely preserved and
time-honoured passages as the Pericope de adultera (John
7:53–8:11), the last 12 verses of Mark (Mark 16:9–20), and
the Johannine Comma (1 John 5:7). Their denial of verbal
inspiration as seen in their rendering of 2 Timothy 3:16 was
soundly castigated by Southern Presbyterian theologian—
Robert Dabney—as the work of a Socinian and a rationalist.

The tragedy in reformed scholarship was in Warfield’s

adoption of the Westcott and Hort textual-critical theory
and his redefinition of the doctrine of biblical inerrancy
to make it apply only to the autographs. Warfield’s novel
concept of Sola Autographa unfortunately caught on, and
became the new paradigm in the textual-critical exercise of
reconstructing (or rather deconstructing) the inspired text.
The new paradigm of older, harder, shorter readings as the
inspired reading is based on false rules. Based on such false
rules, “A textual critic engaged upon his business is not at
all like Newton investigating the motions of the planets: he
is much more like a dog hunting for fleas” (A E Housman).
Indeed!

The uncritical acceptance of Westcott and Hort’s false textual-

critical theory by Princeton Seminary, and later evangelical
and fundamental seminaries resulted in the Textus Receptus
being replaced by the United Bible Societies and the Nestle-
Aland Critical Texts as the “commonly received” text in
New Testament studies and modern translations. Over a
hundred modern English versions have been birthed by this
mutilated and corrupted text causing much confusion over
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the infallibility, inerrancy and authority of the Scriptures.
Where is the Bible? Do modern textual critics have the

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answer? They are agnostic!

Who are the textual critics that determine which text is

the inspired text that Christians should use? They are the
editors of the Critical texts, viz. Aland and Metzger among
others who are modernists. Can we expect them to make
spirit-guided decisions with regard to the text? “Who shall
ascend into the hill of the LORD? or who shall stand in
his holy place? He that hath clean hands, and a pure heart”
(Ps 24:3–4). Can the Spirit of Truth be pleased to use men
devoid of the Spirit to guide them into all truth concerning
His Word of Truth (John 16:13)? Georg Luck of Johns
Hopkins University has rightly said, “our critical texts are
no better than our textual critics.” Jesus said it well, “Can
the blind lead the blind? shall they not both fall into the
ditch?” (Luke 6:39). Non-spiritual men have produced a non-
spiritual text that formed the basis of a plethora of liberal,
ecumenical and feminist versions that demote the deity
of Christ and deny the veracity of the Scriptures. Is it no
wonder that the mainline denominational churches today
are in such a pathetic state, plagued by rampant apostasy
and immorality?

Fundamentalism’s love affair with Westcott and Hort, the

modern versions, and textual criticism is truly a classic
case of the unequal yoke (2 Cor 6:14–7:1). The KJV and
its underlying inspired and preserved Hebrew and Greek
texts ought to be the Text of Biblical fundamentalism. But
today, certain fundamentalists pay lip service to the KJV
as the “very” (100%) Word of God, but undermine its very
source—the underlying Hebrew Masoretic Text and Greek
Textus Receptus—saying that it is not 100% (with much
deference to Westcott and Hort). It goes without saying that
this partnership of the KJV with the Westcott and Hort Text
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in the classrooms of fundamental theological colleges and

seminaries is a marriage unequally yoked.

There is a vital need today for true Biblical fundamentalists

to teach and defend the indispensable doctrine of the verbal
and plenary preservation (VPP) of the Holy Scriptures, and
by so doing, recapture the Reformation battle-cry of Sola
Scriptura as found in the infallible and inerrant apographa
of the traditional Hebrew Masoretic Text and the Greek
Textus Receptus on which the venerable KJV is based.

The 19th century Warfieldian concept of the inerrant

autographa as reflected in contemporary evangelicalism
ought to be expanded to include the inerrant apographa.
According to Richard Muller of Calvin Theological Seminary,
“The Protestant scholastics do not press the point made by
their nineteenth-century followers that the infallibility of
Scripture and the freedom of Scripture from error reside
absolutely in the autographa, and only in the derivative sense
in the apographa; rather, the scholastics argue positively that
the apographa preserve intact the true words of the prophets
and the apostles and that the God-breathed (theopneustos)
character of Scripture is manifest in the apographa as well
as in the autographa. In other words, the issue primarily
addressed by the seventeenth-century orthodox in their
discussion of the autographa is the continuity of the extant
copies in Hebrew and in Greek with the originals both
quoad res, with respect to the thing or subject of the text,
and quoad verba, with respect to the words of the text.” It
is quite clear that the Reformation scholars believed in the
100% inspiration and 100% preservation of the very words
of Scripture that God has breathed out, and not simply the
doctrines (2 Tim 3:16, Ps 12:6–7, Matt 5:18, 24:35). Without
the words, where the doctrines? It must be pointed out that
the current neo-evangelical and neo-fundamental view of
(1) verbal inspiration and total inerrancy in the autographs
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alone, and (2) conceptual inspiredness and limited inerrancy
in the apographs, contradicts reformed and fundamental

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dogmatics.

Myron Houghton of Faith Baptist Seminary was precisely

right when he wrote, “All Scripture is given by inspiration of
God” [2 Timothy 3:16]. Another way of saying this would be,
‘all Scripture is God-breathed,’ or ‘all Scripture comes from
the mouth of God.’ This means God is directly responsible
for causing the Bible writers to put down everything that
He wanted written without error and without omission.
But what of the Bible I hold in my hand? Is it God’s Word?
Can it be trusted? The answer is yes! Both truths—the
inspiration and inerrancy of the original manuscripts and
the trustworthiness of the Bible in my hand—must be
acknowledged. To affirm the inspiration and inerrancy of the
original writings while casting doubt on the authority of the
Bible that is available to us is just plain silly. Can you really
imagine someone seriously saying, ‘I have good news and I
have bad news: the good news is that God wanted to give us
a message and therefore caused a book to be written; the bad
news is that He didn’t possess the power to preserve it and
therefore we don’t know what it said!’ A view of inspiration
without a corresponding view of preservation is of no value.”

Ian Paisley, renowned leader of the World Congress of

Fundamentalists and President of the European Institute of
Protestant Studies, wrote likewise, “The verbal Inspiration
of the Scriptures demands the verbal Preservation of the
Scriptures. Those who would deny the need for verbal
Preservation cannot be accepted as being really committed
to verbal Inspiration. If there is no preserved Word of
God today then the work of Divine Revelation and Divine
Inspiration has perished.”

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In the battle for the Bible today, there is a need for Bible-
believing and Bible-defending churches and seminaries to
produce statements of faith that affirm the Scriptures to
be verbally and plenarily preserved in the apographs; that
all the Hebrew and Greek words of the Masoretic Text
and the Textus Receptus underlying the King James Bible
are the verbally and plenarily inspired words of God, and
therefore absolutely infallible, totally inerrant and supremely
authoritative.

There is also a need to be specific in the identification of

the preserved text. In his discussion on “How to Combat
Modernism—Follow the Logic of Faith,” Dr Edward F Hills
warned against a false view of preservation that says (1) the
doctrines are preserved, but not the words (contra Matt
24:35, Mark 13:31, Luke 21:33), or (2) the true reading is
preserved somewhere out there in the whole body of extant
manuscripts. Such a general and uncertain view would imply
that God was somehow careless in preserving His inspired
words. Hills rightly advised, “It is not sufficient merely to say
that you believe in the doctrine of the special, providential
preservation of the holy Scriptures. You must really believe
this doctrine and allow it to guide your thinking. You must
begin with Christ and the Gospel and proceed according to
the logic of faith. This will lead you to the Traditional text,
the Textus Receptus, and the King James Version.”

It is by this same logic of faith applied consistently that

Dr D A Waite, the President of the Dean Burgon Society,
concluded that “the WORDS of the Received Greek and
Masoretic Hebrew texts that underlie the KING JAMES
BIBLE are the very WORDS which God has PRESERVED
down through the centuries, being the exact WORDS of the
ORIGINALS themselves.” (Note that Waite is speaking of
the Hebrew and Greek words underlying the KJV, and not
the English words, nor the KJV per se.)
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This is not a new view, but a restatement of an old truth. By
believing in the verbally and plenarily preserved apographs,

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we are affirming or reaffirming good old Protestant and
Reformation Theology. It is heartening to note that God’s
people, filled and guided by the Spirit, are recognising
this vital truth of the verbal and plenary preservation of
the Scriptures, and not a few theological institutions have
already taken a declared position for it.

One such institution is the International Council of Christian

Churches (ICCC). The ICCC is a worldwide fellowship of
fundamental churches which are opposed to liberalism,
ecumenism, charismatism, and neo-evangelicalism. Led
by Dr Carl McIntire, its founding President, the ICCC in
its 16th World Congress in Jerusalem, 2000, a statement,
“On the Word of God Forever Inerrant and Infallible,” was
passed:

“Believing the Holy Scriptures on the originals to be fully

inspired with its words and genders and being complete as
God’s revelation to man without error;

“Believing that God not only inspired the Bible without

errors in fact, doctrine and judgement but preserved the
Scriptures in all ages for all eternity as the Westminster
Confession of Faith standard says—‘the O.T. in Hebrew and
the N.T. in Greek … being immediately inspired by God and
by his singular care and providence kept pure in all ages are
therefore authentical … They are to be translated into the
vulgar language of every nation unto which they come;’

“Believing the Holy Spirit, the third person of the Trinity,

gave us a supernatural gift, and both inspired and preserved
it. By inspired we mean that the Holy Spirit moved in the
hearts of its human authors that they recorded the very
words that God wanted written in the Bible using the
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SYSTEMATIC THEOLOGY I

personality and background of its writers but without error.

‘For the prophecy came not in old time by the will of man;
but holy men of God spake as they were moved by the Holy
Ghost.’ II Pet 1:21;

“Believing God safeguarded the Bible in times past and will

continue to do so in the future and all eternity. He preserved
on Scripture, the Bible. ‘Heaven and earth shall pass away
but my words shall not pass away;’ Matt 24:35;

“Believing the O.T. has been preserved in the Masoretic text

and the N.T. in the Textus Receptus, combined they gave
us the complete Word of God. The King James Version
in English has been faithfully translated from these God-
preserved manuscripts. Other good Protestant versions have
been translated around the world in many languages based
on the Masoretic and Textus Receptus until 1881 when Drs.
Westcott and Hort used a shorter text removing many words,
phrases and sections by following the eclectic watered down
polluted Vaticanus and Sinaiticus manuscripts;

“These manuscripts differ widely among themselves and with

others amount to less than 5% of the manuscript evidence.
God preserved the Textus Receptus in the majority text with
95%. This is called the traditional, or majority text. It is also
called Eastern Byzantine text and also the manuscripts that
have the longer and fuller texts; …

“We the International Council of Christian Churches

meeting in Jerusalem, 8-14 November 2000 strongly urge
the churches in their pulpits and people at large, to continue
to use the time honoured and faithful longer translations
and not the new shorter versions that follow in too many
places the short eclectic texts. These are very similar to the
shorter Westcott and Hort texts that remove or cast doubt
on so many passages and words. Furthermore we are not
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against new versions as such but believe all true and faithful
versions must be based on the traditional longer texts that

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the Holy Spirit preserved through the early century versions,
the early church fathers and the faithful Textus Receptus.”

It is significant to note that Dr Carl McIntire—founding

president of the ICCC—believed the Bible to be 100% perfect
without any mistake, and that Psalm 12:6–7 teaches the
Verbal Plenary Preservation (VPP) of the Holy Scriptures.
In his sermon, “Help, LORD!” (Psalm 12), preached on
January 11, 1992, he said, “Now come verse 6, ‘The words
of the LORD are pure words,’ not one of them is mistaken,
‘as silver tried in the furnace of earth, purified seven times.’
All the dregs are out. Here is a marvellous affirmation and
vindication that God’s Word is perfect. … Now, ‘The words
of the LORD are pure words.’ And then verse 7, how I love
this: ‘Thou shalt keep them, O LORD,’ that is, keep His
words; ‘thou shalt preserve them from this generation for
ever.’ No matter what happens, one generation comes and
another passes away, God is going to preserve His words …
from one generation to another. The words of God will be
preserved throughout all the generations.”

WHY THE AUTHORISED/KING JAMES VERSION?

A number of publications seek to attack and destroy the
verbal and plenary perfection of the Bible. They claim that
the Bible is verbally and plenarily inspired (VPI) but not
verbally and plenarily preserved (VPP). Simply put, they
want Christians to believe that the Bible was only infallible
in the past but no longer infallible today.

In attacking the present infallibility and inerrancy of the

Scriptures and the identification of an existing infallible
and inerrant Scripture in the original languages in the
inspired and preserved Hebrew and Greek words underlying
the Reformation Bibles best represented by the KJV, these
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SYSTEMATIC THEOLOGY I

WILLIAM TYNDALE (1494-1536)

William Tyndale, master linguist of Oxford and
Cambridge Universities, gave his people their first Bible
translated from the original languages. By selfless toil,
he completed translating the NT in 1525 and most of the
OT before his death. Tyndale’s Bible became a forerunner
of the King James Bible (1611).

His testimony on translation: “I call God to record against

the day we shall appear before our Lord Jesus, to give a
reckoning of doings, that I never altered one syllable of
God’s Word against my conscience, nor would this day, if
all that is in the earth, whether it be pleasure, honour, or
riches, might be given me.”

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anti-perfectionists, anti-preservationists, anti-TR/KJV, pro-
Westcott-Hort modern-versionists falsely accuse believers of

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the present perfection of Scriptures as schismatics, heretics
and even cultists by linking them to Ruckmanism and
Seventh-Day Adventism (SDAism). Their writings imply
that it is simply unscholarly and even sinful to suggest
that Christians today indeed possess a 100% infallible and
inerrant Bible.

Henceforth, we will refer to such propagators of untruth

generally as “the accusers,” bearing in mind that not all of
them share exactly the same beliefs with regard to the VPP
and the KJV, as some among them even inexplicably profess
love for the KJV—notwithstanding their readiness to find
fault with the KJV and/or the original language texts (words)
underlying the KJV. The title of “arch-accuser” goes to Doug
Kutilek who contributed a chapter to the faith-denying and
doubt-casting book called One Bible Only? authored by
the faculty of Central Baptist Theological Seminary (with
support from Bob Jones University). In that book, Kutilek
paints with a broad and contemptuous brush all pro-KJV
advocates as Ruckmanites. He linked sound defenders of
the KJV like Edward F Hills, David Otis Fuller, David Cloud,
and D A Waite to Ruckman! This is hitting below the belt.
He also unjustly accused pro-KJV defenders of SDAism just
because D O Fuller quoted from SDA Benjamin Wilkinson
who so happened to defend the KJV as well in his book, Our
Authorized Bible Vindicated (1930). This is a common tactic
by detractors to mislead, to paint white as black so that
people will not see the white but only the black, and to make
people think that the black they see is indeed white. Such
sophistry is usually employed by those who have no case or
a weak case, who have to resort to such low blows to score
their points in order to look credible.

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SYSTEMATIC THEOLOGY I

VPP is not Ruckmanism. It is a well-known fact that authors

like Hills, Fuller, Cloud and Waite by no means defend the
KJV in the way Ruckman does. It is clear from the writings
of Hills, Fuller, Cloud and Waite that they do NOT espouse
at all the beliefs of Ruckman that:
1. the KJV is doubly inspired;
2. the KJV is advanced revelation;
3. the English KJV is as or more inspired than the original
language Scriptures;
4. the KJV can be used to correct the original language
Scriptures;
5. there is no need whatsoever to study the Biblical
languages of Hebrew, Aramaic and Greek due to an
“inspired” English translation;
6. the KJV cannot be improved on (The Defined King
James Bible edited by D A Waite and S H Tow
and published by Bible For Today is certainly an
improvement of the KJV);
7. the KJV is the only Bible that has gospel or salvific
content;
8. those who do not use the KJV are condemned to hell;
and
9. all non-English speaking believers must learn English
to know the Truth.

Hills, Fuller, Cloud and Waite are all essentially speaking

of the infallibility and inerrancy of the inspired Hebrew,
Aramaic and Greek Scriptures behind the Reformation
Bibles best represented by the KJV. The KJV does not stand
independently or separately. It is dependent on its original
language source texts, and these source texts (words) known
by various names—Byzantine, Majority, Received—are the
infallibly preserved apographs of the inerrant autographs.
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As far as non-English translations or versions of the Bible
go, all non-English speaking believers are encouraged to

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use the Bibles they have in their own native tongue, but they
ought to use that version which is closest to the inspired and
preserved Byzantine, Majority and Received texts, and as far
removed as possible from the Alexandrian, Minority, and
Westcott-Hort texts. They ought also to use a Bible that is
translated by means of the verbal equivalence method (word-
for-word) rather than the dynamic equivalence method
(thought-for-thought) in keeping with the twin doctrines
of VPI and VPP. Biblically and theologically trained pastors
and teachers are necessary to teach faithfully the whole
counsel of God, expounding from the inerrant Hebrew and
Greek Scriptures God has infallibly preserved, namely, the
Masoretic Text and the Textus Receptus of the Protestant
Reformation, all the truths that God has given using the best
version or translation the people have in their hands.

VPP is not SDAism. Dr Benjamin Wilkinson (an SDA) does

not own the King James Bible. The King James Bible was
not translated by SDAs but by Reformation and Protestant
scholars of the highest calibre during the reign of King James
in the early 17th century. The King James Bible is for everyone
who loves the Bible and desires to have the best and most
faithful English Bible ever produced for their meditation and
edification. Neither does Wilkinson own the “copyright” to
the Biblical doctrine of VPP which belongs only to the Lord
Jesus Christ who said in all three Synoptic Gospels, “Heaven
and earth shall pass away, but my words shall not pass away”
(Matt 24:35, Mark 13:31, Luke 21:33).

Wilkinson did not pioneer the defence of the KJV. The

original defence of the KJV may be traced to the Trinitarian
Bible Society (TBS) which was originally founded in 1831 to
defend the biblical and fundamental doctrine of the Trinity
and the 100% deity of Christ—hence its name “Trinitarian.”
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The clearest proof-text for the doctrine of the Trinity is

1 John 5:7, “For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost: and these three
are one.” This most excellent verse has been scissored out
by Westcott and Hort, and the modern versions. The TBS
in its defence of the Trinity found it most necessary also to
defend 1 John 5:7 as found in the underlying preserved Greek
text of the KJV. By so defending the KJV and its preserved
underlying Greek text, is the TBS now SDA just because
Wilkinson at a later time happened to defend the KJV and
its underlying Greek text too? Note that the TBS is stoutly
against Westcott and Hort, and the modern versions, and
even considers the NKJV untrustworthy.

The Bible League is another early defender of the KJV.

Founded in 1892, the Bible League resisted the “Downgrade”
in Great Britain. The modernists were throwing out one
doctrine after another including the foundational and
indispensable doctrine of the divine inspiration and total
inerrancy of the Holy Scriptures. The Bible League was
founded to contend earnestly for the historic Christian
Faith. Since its inception, the League has endeavoured “[t]o
promote the Reverent Study of the Holy Scriptures, and
to resist the varied attacks made upon their Inspiration,
Infallibility and Sole Sufficiency as the Word of God.” Insofar
as the Bible versions issue is concerned, the Bible League
unashamedly holds to the view that “the Authorised Version
is the most accurate and faithful English Bible translation
available today.” Its latest publication (2004), a 126-paged
book authored by Alan J Macgregor and titled Three
Modern Versions is a most timely critique of the NIV, ESV
and NKJV. It is significant to note that Macgregor quoted
Wilkinson’s Our Authorized Bible Vindicated, but in a
footnote Macgregor wisely explained his use of Wilkinson’s
material thus: “It must be pointed out here that while there
is some good material in Dr Wilkinson’s book, there are also
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a number of inaccuracies. He was a Seventh-day Adventist
(a fact that many who quote from him fail to reveal). Some

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who support the use of modern versions of the Bible allege
that one of the reasons for Dr. Wilkinson’s strong opposition
to the Revised Version of 1881 was that it altered two verses
which Adventists regard as proof-texts in support of their
doctrines: Acts 13:42 (which they regard as teaching the
necessity of Gentiles keeping the Sabbath or Seventh Day),
and Hebrews 9:27 (which Adventists believe teaches soul
sleep). I have sought to be selective in the quotes I have used.
Some might argue, why quote from him at all, if he was a
member of a cult? The answer is that despite his Adventist
views … there is nonetheless some sound evidence in his
book that rightly exposes facts concerning the Westcott and
Hort Text, and the errors of Vaticanus and Sinaiticus. He
also provides solid, factual support for the superiority of the
Received Text.”

This allegation that the belief in the verbal and plenary

preservation of the Scriptures and the defence of the KJV is a
“new doctrine” and a “new practice” has been very much the
tactic of anti-VPPists, anti-TRists, and anti-KJVists to vilify
the fundamental doctrine of the infallible preservation of the
inspired words of the Holy Scriptures to the last jot and tittle
as promised by our Lord Himself in Matthew 5:18, and the
goodness of the KJV and its underlying Hebrew and Greek
Texts, so that the unknowing populace would automatically
shun the good old doctrine of VPP, the good old TR, and
the good old KJV without consciously giving them a second
thought. Some of the accusers even claim to be “preserving
our godly paths” (Jer 6:16)! Can this be so?

David Cloud rightly says that such new attacks against

KJV defenders “has increased in intensity in recent years
and is finding a home even among those who claim to be
Fundamentalists and Bible-believing Baptists.” Cloud quoted
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SYSTEMATIC THEOLOGY I

from the Rev Denis Gibson (a minister of the gospel who has
served in Presbyterian and Baptist churches since 1958, and
a regular contributor to the international devotional guide—
Read, Pray, Grow) who in a letter to him dated April 19, 1995
wrote, “I see a real hostility that has been generated in the
minds of some of the younger pastors. There does not seem
to be, on their part, a serious interest in dealing with this
issue … It is the hostility, however, that is troubling. Sides
are forming and deep prejudices are evident. To be ‘a King
James man’ is now a term of opprobrium. This opposition is
within ‘so-called’ evangelicalism, not as in the past, from the
liberal-modernist camp.”

Is it no wonder that the Trinitarian Bible Society, noting a

significant change in theological climate in Christendom,
felt compelled to issue a comprehensive statement in 2005
defining what it believes to be the Doctrine of Scripture? D P
Rowland, the General Secretary of TBS wrote in the Society’s
Quarterly Record (April-June 2005), “Today, as has been
stated, things are very different. The doctrine of Scripture
has been, and is being, assailed on every side; not least from
within many branches (including those taking the name of
‘evangelical’ and ‘reformed’ [and ‘fundamentalist’]) of the
so-called ‘Christian Church’ of our day. The Committee,
therefore, considers it necessary for the Society clearly
and unambiguously to state where it stands on this most
fundamental of all doctrines.”

New assaults on the foundational and indispensable doctrine

of the infallible preservation of the inerrantly inspired
words of Holy Scripture require updated statements and
more definitive terms to affirm Christianity’s fundamental
beliefs concerning the forever infallible and inerrant
Scripture, hence our term—“Verbal Plenary Preservation”—
as expressed in the Constitution of the Far Eastern Bible
College:
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 1. We believe in the divine, Verbal Plenary Inspiration
(Autographs) and Verbal Plenary Preservation

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(Apographs) of the Scriptures in the original languages,
their consequent inerrancy and infallibility, and as the
perfect Word of God, the Supreme and final authority
in faith and life (2 Tim 3:16; 2 Pet 1:20–21; Ps 12:6–7;
Matt 5:18, 24:35);
2. We believe the Hebrew Old Testament and the Greek
New Testament underlying the Authorised (King
James) Version to be the very Word of God, infallible
and inerrant;
3. We uphold the Authorised (King James) Version to
be the Word of God—the best, most faithful, most
accurate, most beautiful translation of the Bible in
the English language, and do employ it alone as our
primary scriptural text in the public reading, preaching,
and teaching of the English Bible.

What is the real problem today? Is it not the unequal yoking

of “reformed” and “fundamentalist” theology with the textual-
critical method of Westcott and Hort and the “inerrant
autographs alone” view of Warfield, their resultant corrupt
text and modern perversions? Why are “reformed” people
agreeing with certain fundamental Baptists who castigate
the doctrine of special providential preservation as a “new
doctrine,” non-existent before 1648 and the Westminster
Confession? Why are certain Biblical fundamentalists
well-known for their Biblical conservatism and separatism
speaking favourably of rationalistic methods of Biblical
criticism, modernistic critical texts, and the ecumenical
and neo-evangelical modern versions? Has there not been a
downgrade today within reformed Christianity and historic
fundamentalism? If so, is this not a backsliding away from
the 16th and 20th century Reformation movements?

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SYSTEMATIC THEOLOGY I

Our sincere and earnest prayer is that Bible-believing and

Bible-defending Christians would not just believe and
defend the Verbal Plenary Inspiration (VPI) of Scripture, but
also the Verbal Plenary Preservation (VPP) of Scripture. The
Bible was not only infallible and inerrant in the past (in the
Autographs), but also infallible and inerrant in the present
(in the Apographs). These Apographs are the providentially
and specially preserved Hebrew and Greek manuscripts and
texts underlying the Reformation Bibles best represented by
the KJV.

The Trinitarian Bible Society’s latest position statement on

the Bible as published in its Quarterly Record, April-June
2005, is noteworthy. The TBS identifies and describes the
underlying texts of the KJV as follows:

“The Trinitarian Bible Society Statement of Doctrine of

the Holy Scripture” approved by the General Committee
at its meeting held on 17th January 2005, and revised 25th
February 2005 declares its position on the underlying texts
of the KJV:

“The Constitution of the Trinitarian Bible Society specifies

the textual families to be employed in the translations it
circulates. The Masoretic Hebrew and the Greek Received
Texts are the texts that the Constitution of the Trinitarian
Bible Society acknowledges to have been preserved by the
special providence of God within Judaism and Christianity.
Therefore these texts are definitive and the final point of
reference in all the Society’s work.

“These texts of Scripture reflect the qualities of God-

breathed Scripture, including being authentic, holy, pure,
true, infallible, trustworthy, excellent, self-authenticating,
necessary, sufficient, perspicuous, self-interpreting,
authoritative and inerrant (Psalm 19:7–9, Psalm 119). They
116
 THE ENTRANCE OF THE LEAVEN OF TEXTUAL CRITICISM INTO FUNDAMENTALISM
BENJAMIN B WARFIELD
Princeton Theological Seminary
Professor (1887 -1921)

J GRESHAM A T ROBERTSON LEWIS SPERRY CHARLES BROKENSHIRE

MACHEN Southern Baptist CHAFER Bob Jones University (BJU)
Princeton Theological Dallas Theological Dean & Professor (1943 -1954)
Theological Seminary Seminary
Seminary Professor Founder & Professor
Professor (1888 -1935) (1924 -1952) MARSHALL NEAL
(1906 -1929) (BJU) Professor (1945 -1994)

Westminster
Theological STEWART CUSTER
Seminary Founder (BJU) Professor (1960 - )
& Professor
(1929 -1937) INDEPENDENT BAPTIST SEMINARIES

CONSERVATIVE SOUTHERN EVANGELICAL CENTRAL DETROIT CALVARY

PRESBYTERIANS & BAPTIST & BAPTIST BAPTIST BAPTIST
BIBLE CHURCHES CONVENTION & BIBLE THEOLOGICAL THEOLOGICAL THEOLOGICAL
MANY CHURCHES / SEMINARY SEMINARY SEMINARY
BAPTISTS SEMINARIES Minneapolis, MN Allen Park, MI Lansdale, PA
Gordon Lovik David Doran Gordon Lovik
(BJU Grad) (BJU Grad) (BJU Grad)
Source: Dell G Johnson, overhead chart entitled “ The Leaven in Fundamentalism,” in The Leaven in Fundamentalism: A History
of the Bible Text Issue in Fundamentalism, videocassette tape 3, 145 mins, Pensacola Christian College, 1998. Used by permission.

117
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SYSTEMATIC THEOLOGY I

are consequently to be received as the Word of God (Ezra

7:14; Nehemiah 8:8; Daniel 9:2; 2 Peter 1:19) and the correct
reading at any point is to be sought within these texts.

“The Society accepts as the best edition of the Hebrew

Masoretic text the one prepared in 1524–25 by Jacob ben
Chayyim and known, after David Bomberg the publisher, as
the Bomberg text. This text underlies the Old Testament in
the Authorised Version.

“The Greek Received Text is the name given to a group of

printed texts, the first of which was published by Desiderius
Erasmus in 1516. The Society believes that the latest and best
edition is the text reconstructed by F.H.A. Scrivener in 1894.
This text was reconstructed from the Greek underlying the
New Testament of the Authorised Version.”

Can the accusers and detractors fault the TBS for letting
us know which texts have been preserved by the special
providence of God and used by the TBS as its final point of
reference in all its work? If they find fault, it may be because
they want to paint VPP as merely a theory with no specific
texts that can be found or identified in practice (i.e., in the
real world). If VPP is destroyed or undermined by them,
the immediately underlying original Hebrew and Greek
apographs become of no consequence and it would then not
matter if Christians use perverted modern versions since
such versions can also claim to be ultimately traceable to
the unavailable autographs. VPI without VPP can lead to
the floodgate being opened for the inclusion of the heretical
Gnostic gospels and perverted modern Bible versions.

DANGER OF DENYING VERBAL

PLENARY PRESERVATION
The Bible warns in 1 Timothy 4:1–2, “Now the Spirit
speaketh expressly, that in the latter times some shall depart
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from the faith, giving heed to seducing spirits, and doctrines
of devils; speaking lies in hypocrisy; having their conscience

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seared with a hot iron.”

The Bible today is under attack like never before. The

modernists through The Da Vinci Code tell us that the 27
books of the New Testament Canon are false and must be
replaced by newly discovered Coptic manuscripts which
speak of a more realistic down-to-earth Jesus stripped of all
His deity and moral purity. They claim that the Gospel of
Thomas, the Gospel of Philip, the Gospel of Judas, and other
Gnostic Gospels are the true Gospels; and that these Gospels
must replace the Canonical Gospels of Matthew, Mark, Luke
and John.

Many evangelical Bible Colleges and Seminaries today teach

that the Bible was only infallible and inerrant in the past, but
no longer infallible and inerrant today. According to popular
theology, the Bible today contains “insignificant mistakes,”
“redundant words,” and so-called “scribal errors.”

It is significant to note that the Bible under constant attack

by modernists and evangelicals is not the NIV, not the NASB,
not the RSV, not even the NKJV, or any of the modern
versions but the good old Authorised or the King James
Version (AV/KJV). Why is the KJV under such attack? The
KJV is under such attack because it is the Bible of the 16th
century Protestant Reformation, and as the Reformation
Bible, it stands against the tide of unbelief, apostasy, and
compromise today.

Bart Ehrman in his book entitled—Misquoting Jesus (2005)—

attacked the KJV and the Hebrew and Greek Scriptures
behind the KJV. According to Ehrman, “The King James
Bible was based on corrupted and inferior manuscripts that
in many cases do not accurately represent the meaning of
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SYSTEMATIC THEOLOGY I

the original text. The favorite Bible story of Jesus’s forgiving

the woman caught in adultery (John 8:3–11) doesn’t belong
in the Bible. Scribal errors were so common in antiquity that
the author of the Book of Revelation threatened damnation
to anyone who ‘adds to’ or ‘takes away’ words from the text.”
In other words, in Ehrman’s mind, if you quote from the KJV
or its underlying texts, you are misquoting Jesus.

Bart Ehrman began as a fundamentalist at Moody Bible

Institute but finally lost his faith at Princeton Seminary
where he got his PhD. How did he lose his faith? Ehrman tells
us on page 11 of his book. He wrote, “If one wants to insist
that God inspired the very words of scripture, what would
be the point if we don’t have the very words of scripture? In
some places, as we will see, we simply cannot be sure that
we have reconstructed the original text accurately. It’s a bit
hard to know what the words of the Bible mean if we don’t
even know what the words are!

“This became a problem for my view of inspiration, for I

came to realize that it would have been no more difficult for
God to preserve the words of scripture than it would have
been for him to inspire them in the first place. If he wanted
his people to have his words, surely he would have given
them to them (and possibly even given them the words in
a language they could understand, rather than Greek and
Hebrew). The fact that we don’t have the words surely must
show, I reasoned, that he did not preserve them for us. And if
he didn’t perform that miracle, there seemed to be no reason
to think that he performed the earlier miracle of inspiring
those words.

“In short, my study of the Greek New Testament, and my

investigations into the manuscripts that contain it, led to a
radical rethinking of my understanding of what the Bible
is. This was a seismic change for me. Before this—starting
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 THEISM
JOHN WILLIAM BURGON (1813-1888)
Professor of Divinity, Oxford University
Dean of Chichester
John William Burgon was a man of deep faith and strong
convictions, with an intense love of the Word, and a fierce
loyalty to God’s Truth. Raised of God at a time of great
“falling away” from the faith, Burgon devoted himself
with singleness of mind to defend the inspired Word of
God by study of ancient manuscripts, the source texts of
Bible translations.
Travelling extensively, he visited libraries throughout
Europe, including the Vatican, to examine and study
all available NT manuscripts. By his vast knowledge
of Greek, he was able to identify those preserved NT
manuscripts originating from the Apostolic church, and
handed down intact up to the time of the Reformation.
To this group of preserved manuscripts, Dean Burgon
gave the name of “Traditional Text,” which formed
the basis of the KJV, and continued to be used in the
Protestant Church for the next three hundred and fifty
years. He also identified the Codex Vaticanus and Codex
Sinaiticus to be among manuscripts the “most corrupt.”
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SYSTEMATIC THEOLOGY I

with my born-again experience in high school, through

my fundamentalist days at Moody, and on through my
evangelical days at Wheaton—my faith has been based
completely on a certain view of the Bible as the fully inspired,
inerrant word of God. Now I no longer saw the Bible that
way.”

Ehrman’s testimony serves as a warning: If we do not

believe that God has verbally and plenarily preserved His
words, that we have truly the very words of God today—
100% infallible and inerrant without any mistake—and are
against the Hebrew, Aramaic and Greek words behind the
KJV, we might just end up like Ehrman—an agnostic and a
modernist.

It goes without saying that it is not enough for true

Christianity to believe in the Verbal Plenary Inspiration
(VPI) of the Scriptures; it is equally important to believe
in the Verbal Plenary Preservation (VPP) of the Scriptures.
“The words of the LORD are pure words: as silver tried in a
furnace of earth, purified seven times. Thou shalt keep them,
O LORD, thou shalt preserve them from this generation for
ever” (Ps 12:6–7). The twin doctrines of VPI and VPP are
our only sure defence against the attacks on the Bible today.
We have a fixed Canon and a fixed Text. We see no need for
textual criticism and we reject higher criticism altogether.

The leadership of the Far Eastern Bible College believes

without any reservation the present infallibility and
inerrancy of the Holy Scriptures as spelled out in the College
Constitution (see Appendix O).

The Board of Directors and Faculty affirm their allegiance

to the Word of God by taking the Dean Burgon Oath at
every annual convocation: “I swear in the Name of the
Triune God: Father, Son and Holy Spirit that I believe ‘the
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Bible is none other than the voice of Him that sitteth upon
the throne. Every book of it, every chapter of it, every verse

THEISM
of it, every word of it, every syllable of it, every letter of it,
is the direct utterance of the Most High. The Bible is none
other than the Word of God, not some part of it more, some
part of it less, but all alike the utterance of Him that sitteth
upon the throne, faultless, unerring, supreme.’ So help me,
God. Amen.”

FEBC Faculty and Board Taking the Dean Burgon Oath

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 PART II
ANTHROPOLOGY
Knowing Man
 CREATION OF MAN
How did God create man? The Westminster Shorter
Catechism answers, “God created man male and female after
his own image, in knowledge, righteousness, and holiness,
with dominion over the creatures.”

God created Adam and Eve, the first man and the first
woman. He made them special. He endued them with
intelligence, and the ability to reason. He gave them
immortal souls—“And the LORD God formed man of the
SYSTEMATIC THEOLOGY II

dust of the ground, and breathed into his nostrils the breath
of life; and man became a living soul” (Gen 2:7).

Man was made morally pure and without sin. He was created
“in righteousness and true holiness” (Eph 4:24). Endued with
spiritual knowledge, he has the ability to walk with God and
have a relationship with Him (cf. Gen 3:8–9).

God also appointed man to be vice-ruler over His created

world. As God’s image bearer, man is superior to the
creatures of the sea, air and land—“And God said, Let us
make man in our image, after our likeness: and let them
have dominion over the fish of the sea, and over the fowl of
the air, and over the cattle, and over all the earth, and over
every creeping thing that creepeth upon the earth. So God
created man in his own image, in the image of God created
he him; male and female created he them. And God blessed
them, and God said unto them, Be fruitful, and multiply, and
replenish the earth, and subdue it: and have dominion over
the fish of the sea, and over the fowl of the air, and over every
living thing that moveth upon the earth” (Gen 1:26–28).

Man is not a glorified ape.

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 IMAGE OF GOD IN MAN
The image of God in man is not physical but spiritual. It is
not our body that resembles God, but our spirit. Since God is
a Spirit (John 4:24), our resemblance of Him must necessarily
be a spiritual likeness—“in knowledge, righteousness, and
true holiness.”

The teaching that “knowledge, righteousness, and true

holiness” are aspects of the image of God in man is based
upon a combination of Ephesians 4:24 and Colossians 3:10.

ANTHROPOLOGY
However, due to sin, this image of God in man is corrupted.
It can only be restored by being in Christ. True holiness
comes only when one has accepted the Lord Jesus Christ as
his personal Saviour.

Only a born again Christian can be said to be conformed to

the image of Christ (Rom 8:29). “Nothing can bear the image
of God but spirit, since God is a Spirit” (Calvin).

The Spirit of Christ that indwells believers makes them

more and more like Christ as the days go by—“But we all,
with open face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory, even
as by the Spirit of the Lord” (2 Cor 3:18). Christ is said to be
“the image of the invisible God” (Col 1:15, cf. 2 Cor 4:4); “the
brightness of his glory, and the express image (exact likeness
or representation) of his person” (Heb 1:3).

The glorious climax of the doctrine of God’s image in man,

renewed in those who are born again, is found in 1 John 3:1–
2, “Behold, what manner of love the Father hath bestowed
upon us, that we should be called the sons of God: therefore
the world knoweth us not, because it knew him not. Beloved,
now are we the sons of God, and it doth not yet appear what

127
 we shall be: but we know that, when he shall appear, we shall
be like him; for we shall see him as he is.”

That man is made special, in God’s image is seen in the

commandment that Christians should treat other human
beings with dignity and respect. We cannot say God be
blessed when we curse man who is made in the image
of God (Jas 3:9). We have no right to pronounce a curse
upon any man or woman. God is the only judge. We must
consistently labour that men, created in the image of God,
SYSTEMATIC THEOLOGY II

may be restored in that image through redemption which is

in Christ Jesus.

The very fact that God’s image in man is spiritual and not
physical makes idolatry wrong. For idols are made in man’s
physical image, not God’s. God is invisible and that is why
no image or figure may be made of Him. It is precisely for
this reason that we have the Second Commandment: “Thou
shalt not make unto thee any graven image, or any likeness
of any thing that is in heaven above, or that is in the earth
beneath, or that is in the water under the earth” (Exod 20:4).

Paul uses the fact of humanity, created in the image of God,

as an argument against idolatry (Acts 17:28ff). Human
beings are the “offspring of God.” As such, “we ought not to
think that the Godhead is like unto gold, or silver, or stone,
graven by art and man’s device” (Acts 17:29).

Right now, God commands all men everywhere to repent of

their idolatry (Acts 17:30). Man who is made in the image of
God should worship the living and true God in spirit and in
truth (John 4:24) and not hand-made objects of wood, stone,
metal or clay.

Calvin rightly warned, “Every statue, every image, by which

foolish men seek to represent God, is a teacher of falsehood.”
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If sinners persist in worshipping idols crafted after their own
image, the wrath of God shall come upon them in due time.

One aspect of God’s image in man is that man was created to

exercise dominion over creation as God’s assistant ruler. This
fact is clearly stated in Genesis 1:26–28, and in numerous
other portions of Scripture. Before sin came into the world,
God had said, “Be fruitful, and multiply, and replenish the
earth, and subdue it: and have dominion” (Gen 1:28). Even
after sin came into the world, man was commanded to rule
creation as restated in Genesis 9:1–2.

ANTHROPOLOGY
The dominion which man is intended to exercise is
wonderfully brought out in the eighth Psalm. “What is man,
that thou art mindful of him? and the son of man, that thou
visitest him? For thou hast made him a little lower than the
angels, and hast crowned him with glory and honour. Thou
madest him to have dominion over the works of thy hands;
thou hast put all things under his feet: all sheep and oxen,
yea, and the beasts of the field; the fowl of the air, and the
fish of the sea, and whatsoever passeth through the paths of
the seas. O LORD our Lord, how excellent is thy name in all
the earth!” (Ps 8:4–9).

However, sinful man is incapable of ruling this world

perfectly. Only the Lord Jesus Christ is capable of subduing
and ruling over the whole world completely and absolutely.
He shall return to do just that one day. He has also promised
that His people shall reign with Him in His future kingdom
(Matt 19:28; Luke 22:18, 28–30; cf. 2 Tim 2:12; 1 Cor 6:2–3;
Luke 19:11–28; Rev 5:10, 20:6). The time of restitution is
coming (Acts 3:20–21). When it comes, this created world
will be released from its “bondage of corruption” (Rom 8:18–
23). Then the children of God, reigning with Christ, will
have that dominion over the creation in fulfilment of the

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 Creator’s original plan and intention. This perfect rule of
Christ on earth will last a thousand years (Rev 20:6).

HOW MANY PARTS HAS MAN?

According to the Bible, man consists of two parts: the body
and the soul (spirit). These two aspects of man are not only
distinguishable, but separable. At death the soul of man goes
into the realm of the unseen. The Christian will go to heaven
while the unbeliever will go to hell. The body meanwhile
returns to the dust, awaiting the resurrection when it will be
SYSTEMATIC THEOLOGY II

reunited with the soul.

Man must have both body and soul to be complete. Although

the blessed dead are in heaven in their spirit (Rev 6:9–11),
rejoicing in the presence of the Lord, their bodies which
“sleep in Jesus” will one day be raised from the dead at the
“last trumpet” (Luke 14:14; 1 Cor 15:50–57; 1 Thess 4:13–
18). The Scriptures nowhere teach that man will remain
a spirit forever. There is always the hope of a future bodily
resurrection when Christ returns.

When a Christian is still alive on earth, he must ensure that

his body is kept pure and holy. Made in the image of God,
the believer must display a godly life through his body. Paul
speaks angrily against those who defile their bodies with
sinful corruption (Rom 1:24). He teaches that sin must not
rule as king in our mortal bodies (Rom 6:12). Our bodies
are subject to death on account of sin (Rom 8:10) but our
bodies await the fullness of our inheritance as sons of God
at the resurrection (Rom 8:23). Meantime, our bodies are to
be presented to God as an acceptable, living sacrifice (Rom
12:1). We are to recognise our bodies as “members of Christ”
and “temples of the Holy Spirit” (1 Cor 6:13–20).

Now, there are those who say that man consists of three
parts based on 1 Thessalonians 5:23 and 1 Corinthians
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 15:44, putting undue stress on the words “spirit and soul and
body.” But the same argument applied to Luke 10:27 would
make man to have four parts, “heart and soul and mind and
strength!” It is important to note that the words “soul” and
“spirit” are often used interchageably (Isa 26:9, Matt 20:28
cf. 27:50) to mean the invisible or immaterial part of man.
Man consists of only two parts (i.e. the material and the
immaterial), not three or four parts.

ORIGIN OF THE SOUL

Man’s soul is not pre-existent. It had a beginning. Only

ANTHROPOLOGY
God is pre-existent, and He knows every human soul since
eternity past. In history, only Origen (about 185–254 AD)
held to the individual personal pre-existence of the soul. He
said that the soul went through many incarnations. Through
these transmigrations it inherited sinfulness. His heretical
views were not very different from the reincarnation
doctrine of Taoism. This view of the soul’s pre-existence
and transmigration is wholly absent from the Bible and
quite inconsistent with the doctrines of eternal life and
punishment.

The Scriptures teach that God created the human soul in the
beginning (Gen 2:7). It was created pure and holy. But the
sin of Adam and Eve in eating the forbidden fruit led to its
corruption. All born after Adam and Eve inherited not just
their physical but also their spiritual nature.

The soul was initially created by God for Adam and Eve,
but after that, it was passed on to all other human beings
through conception and birth.

Did Jesus Christ inherit His soul from sinful man? The
answer is most certainly in the negative. Christ took to
Himself a sinless body that was derived from Mary by the
miracle of the virgin birth. The sinlessness of that body is
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 guaranteed by the special protection of God. The body of
Christ was perfectly sinless, simply because of a supernatural
protection. As the Scripture says, Mary was promised, “The
Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy thing
which shall be born of thee shall be called the Son of God”
(Luke 1:35).

When Jesus was born, no new personal being came into

existence. His soul was neither created nor inherited. The
SYSTEMATIC THEOLOGY II

eternal Son of God took to Himself a sinless body and a

sinless soul without ceasing in any way to be a divine Person
or divine Soul. And Christ could become man precisely
because man’s soul was created in the image of God.

If man is made in the image of God with an intellectual,

moral, and spiritual nature, then he is not an animal and
should not behave like one. Sin is a problem and must be
dealt with.

As objects of God’s grace, “Man’s chief end is to glorify God,

and to enjoy Him forever.” God sincerely invites all to have
fellowship with Him through the gospel. The Lord says,
“Come unto me, all ye that labour and are heavy laden, and I
will give you rest” (Matt 11:28). God has, in Christ, provided
a way for sinful man to be reconciled to Him (John 3:16). As
Calvin wonderfully put it, “The Son of God became the Son
of man so that the sons of men might become the sons of
God.”

Made in the image of God, man is supposed to have personal

fellowship and personal communion with God, and with
those who have accepted His invitation to become members
of His household. “Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons of
God” (1 John 3:1).
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Those who believe in Christ are not only recipients of God’s
grace and eligible for fellowship with Him, they are also His
representatives in the world. In His high priestly prayer, the
Lord said, “As thou hast sent me into the world, even so have
I also sent them into the world” (John 17:18). We are told that
we are “the light of the world” (Matt 5:14), as we represent
Christ who Himself is “the light of the world” (John 8:12).
We are commanded that our light shall shine so that men
may give glory to God (Matt 5:16). We are ambassadors for
Christ.

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As Christians, we must not only live a holy life but also
oppose all things in the world which detract from the glory
of God. We are to “have no fellowship with the unfruitful
works of darkness, but rather reprove them” (Eph 5:11). We
are instructed that “to him that knoweth to do good and
doeth it not, to him it is sin” (Jas 4:17).

Christians are responsible for sharing the gospel of the grace

of God with all human beings everywhere. Only the Lord
Jesus Christ is able to restore sinful man back into God’s
image of righteousness and true holiness for “the whole
gospel is contained in Christ” (Calvin).

Christ has commanded His Church to go into the world to

evangelise the world, baptise and indoctrinate His people
with the whole counsel of God. It is the Great Commission
(Matt 28:18–20). We are responsible for sharing the light
which we have to all those who do not have the light.

Paul explains that he has nothing to boast of in the fact that

he preaches the Gospel because, says he, “necessity is laid
upon me; yea, woe is unto me, if I preach not the gospel …
dispensation of the gospel is committed unto me” (1 Cor
9:16–17). When Paul said to the elders of the church of
Ephesus, “Wherefore I take you to record this day, that I am
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 pure from the blood of all men. For I have not shunned to
declare unto you all the counsel of God” (Acts 20:26–27),
he was undoubtedly alluding to the solemn words given
to Ezekiel (3:17–18, 33:7–8), making him responsible for
conveying God’s message to those around him.

But we should preach the good news not so much out of duty
but out of love. Paul said, “Woe is unto me, if I preach not
the gospel,” but he also said “the love of Christ constraineth
us” (1 Cor 9:16; 2 Cor 5:14).
SYSTEMATIC THEOLOGY II

The fact that man is created in the image of God should

change the way we look at other men. The doctrine of the
image of God in man should motivate us to seek to win
others to accept God’s offer of grace so that they might
possess the image of Christ in them.

We ought to be overwhelmingly grieved by godlessness.

Although we abhor the degrading and perverse lifestyle of
unregenerate men, we must think of man as man in the light
of the purposes of God for humanity. Only the gospel can
save and change them. We do not know who or where are
God’s elect. It is for us to seek them out everywhere.

Since God has made man in His image to have dominion

over His creation, that original intention must be fulfilled. It
was not fulfilled in the garden because man sinned against
God. It must be fulfilled one day, and it can only be fulfilled
in Christ (Heb 2:8).

The Lord Jesus Christ will one day return to subdue and rule
the world in righteousness. God will judge the world one day
and destroy all His enemies at the battle of Armageddon
(Rev 19:11–21). Then this earth will be rejuvenated. Creation
will be delivered from the bondage of corruption and the

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children of God will enjoy the glorious liberty of having their
resurrected bodies (Rom 8:19–21; 1 John 3:2–3).

God has given man dominion over the earth including the
sea, air and land animals (Gen 1:28). Note that this dominion
does not cover mankind and outer space. As such, modern
day outer space expeditions and habitations go beyond God’s
boundaries of dominion as originally given to Adam.

Furthermore, the absolute right and power to rule over

mankind belongs only to God who alone determines man’s

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existence and destiny, whether he lives or dies (Eccl 8:8; Dan
4:32). Man was not given dominion over his kind to create
a super race. One such attempt in biblical times proved
disastrous (Gen 6:1–7, 17). Never play God!

Human cloning today is thus another wicked attempt by

man to play God. When man seeks to clone himself, he
transgresses God’s original decree of dominion. Human
cloning is thus out of bounds to man. Man must not play
God. If man persists in his wickedness, the final fiery
judgement will come for sure (2 Pet 3:3–12).

A FALLEN HUMANITY
According to the Bible, man in this world is a fallen creature.
God meant for man to be a special and spiritual creature,
made perfectly in His image. But man is not what he ought
to be since the fall. Although the image of God in man is not
obliterated, it is corrupted. Man today is broken and defiled.

The reality of human sin and depravity is presented in

Romans 1:18–2:13 and Romans 3:9–18, and finds its present-
day commentary in almost every news report. Almost
daily, we read and hear of wars and terrorism, mixed with
numerous robberies, rapes, and murders, and all kinds of
human corruptions and perversions.
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 Man knows that God exists. His “eternal power and divine
character” are clearly seen in creation and nature. Man is
truly “without excuse” when he rejects God. His sins will one
day be punished. Calvin rightly observed, “Wherever sin is …
it is accompanied with the wrath and vengeance of God.”

Man is not only born sinful, he sins every day of his life.
Every person is guilty before God. If human beings continue
to reject the good news of salvation in Christ, refuse to
confess and repent of sins, God will eventually “give them
SYSTEMATIC THEOLOGY II

up.” Three times over in Romans 1:24, 26, and 28, we are told
that “God gave them up.” Man, says Paul, prefers to worship
and adore the creature rather than the Creator, “wherefore
God also gave them up to uncleanness through the lusts of
their own hearts, to dishonour their own bodies between
themselves” (v 24). “God gave them up unto vile affections”
(v 26). Paul goes on to specify horrible crimes of corruption
and perversion and then summarises, “and even as they did
not like to retain God in their knowledge, God gave them
over to a reprobate mind, to do those things which are not
convenient” (v 28).

Paul gives a general description of human sinfulness in

Romans 1:29–31. His description of the total depravity of
man in two prose poems is terribly eloquent; an awesome
resounding onomatopoeia moving the emotions to a sense
of horror.

No one escapes from sin. In Romans 1, Paul argues that

Gentiles are sinners. In Romans 2, he says that Jews are
sinners. In Romans 3, he concludes that all are sinners
without exception. In Romans 3:9–18, his indictment against
sinful man “is a mosaic of Old Testament passages woven
together into a terrifying composite picture” (Buswell):

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 We have before proved both Jews and Gentiles, that they
are all under sin; As it is written,

There is none righteous,

no, not one:
There is none that understandeth,
there is none that seeketh after God.
They are all gone out of the way,
they are together become unprofitable;
there is none that doeth good,
no, not one.

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Their throat is an open sepulchre;
with their tongues they have used deceit;
the poison of asps is under their lips:
W hose mouth is full of cursing and bitterness:
Their feet are swift to shed blood:
Destruction and misery are in their ways:
And the way of peace have they not known:
There is no fear of God before their eyes.

Referring to Romans 3:9–18, the reader may say, “That is too

severe. Not all human beings are like that.” Although it is
true that not every human being is characterised by all these
attributes of corruption, yet all these attributes of corruption
are found in humanity and seen all too often. For instance,
not every block of a fallen building is broken or marred in
the same way; similarly not every person is guilty in all these
ways. Although this may be so, yet every block in a fallen
building is a part of the ruin and is characterised thereby.

A story is told of a missionary in a heathen land who once

read the first chapter of Romans to a group of people who
had never heard any part of the Bible before. As the terrible
description of sin and corruption was read out, an old man
was seen to be extremely angry, making menacing gestures.

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 After the reading was done, the old man suddenly leaped to
his feet and shouted, “Who told you all about me?”

No one who examines himself honestly can deny what

the Scripture teaches about his sinful nature. The fallen
man, though not guilty of many of the individual crimes
mentioned, has to confess, “That is the race to which I
belong; I am of that kind. I belong to that ruin.”

Calvin’s observation concerning man’s sinful and self-

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destructive ways is true, “When man add sin to sin, God

loosens his reigns, and allows them to destroy themselves.”

SALVATION IN CHRIST
Only Jesus Christ can save us from our sins.

When confronted by the thrice holy God “high and lifted

up” (Isa 6:1), Isaiah immediately realised he was thrice sinful,
and cried out, “Woe is me! for I am undone; because I am a
man of unclean lips, and I dwell in the midst of a people of
unclean lips; for mine eyes have seen the King, the LORD of
hosts” (Isa 6:5).

Isaiah was given a vision of the Lord and he saw his

wretchedness. Today, such a vision is found in the Gospels
where we see Christ supremely revealed in all His perfection
and holiness. Such a vision of Christ should convict us, and
condemn us as sinners. When we see how good Christ is, we
see how bad we are. Jesus in history is the best evidence that
man is a fallen being, far short of the pattern.

We must not forget the work of the Holy Spirit. Jesus

promised, “When he [the Spirit of Truth] is come, he will
reprove the world of sin, and of righteousness, and of
judgment” (John 16:8). This was Jesus’ promise concerning
the ministry of the Holy Spirit. The wicked world is
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unconvicted, unconvinced, and unconcerned; but like it or
not, conviction of sin comes when Spirit-filled men faithfully
preach the Spirit-inspired Word of God. The great need of
the world today is for faithful men and women who will
preach the pure gospel of Jesus Christ. The consecrated
preaching of the gospel accompanied by the convicting work
of the Holy Spirit will see true repentance, and a genuine
conversion of souls to the Lord.

WHAT IS SIN?
The Westminster Shorter Catechism defines sin as “any

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want of conformity unto, or transgression of the law of
God.” These words are based upon 1 John 3:4, “sin is the
transgression of the law.”

God tells man, “Ye shall be holy: for I the LORD your God
am holy” (Lev 19:2). But man, when confronted with the
thrice holy God, finds himself totally guilty, utterly dirty and
absolutely sinful. When the prophet Isaiah saw a revelation
of the holy character of God (Isa 6:1–6), he recognised
immediately his own sinful corruption.

Thus, sin is not just crossing the line (transgressing God’s

holy commandments), but also missing the mark (falling
short of God’s holy character). “For all have sinned, and
come short of the glory of God” (Rom 3:23).

ORIGIN OF SIN
Sin first took place in heaven, not earth. It was an angel
who sinned first, not man. 1 John 3:8 tells us that “the devil
sinneth from the beginning.” Lucifer, a chief angel, rebelled
against God and fell into sin (Isa 14:12–14; Ezek 28:11–19).
Lucifer became Satan. He was banished from heaven, and
cast down to earth (Rev 12:9). When Lucifer fell, he did not
fall alone (Rev 12:4). In Jude 6 we are told that other angels
fell with him, “the angels which kept not their first estate,
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 but left their own habitation.” The parallel verse, 2 Peter 2:4,
speaks of “the angels that sinned.”

The root cause of Satan’s sin was his pride (1 Tim 3:6).
Consider his five proud “I”s in Isaiah 14:13–14. The centre of
PRIDE is the letter “I.” Satan was also a liar and a murderer
from the beginning. Jesus said, “He was a murderer from
the beginning, and abode not in the truth, because there is
no truth in him. When he speaketh a lie, he speaketh of his
own: for he is a liar, and the father of it” (John 8:44).
SYSTEMATIC THEOLOGY II

When Satan was cast down to earth, he tempted man. He

had the intention to kill man through his lies. His falsehood
brought about the fall of man. Satan lied, man believed.
Big mistake! Man died! This death is: (1) physical death, (2)
spiritual death (i.e., alienation from fellowship with God),
and (3) eternal death (i.e., eternal condemnation in the lake
of fire).

As Christians we must be on our guard against the lies of

Satan. We must be wary too of his agents. Beware if anyone
comes to you with another gospel, another Jesus, and
another spirit (2 Cor 11:4). In these last days, false prophets
and false Christs abound (Matt 24:5, 11, 24). Satan himself
is transformed into an angel of light (2 Cor 11:14). They
look good, but they are full of poison. Many snakes look
very colourful, but they are the most poisonous. “Judge not
according to appearance, but judge righteous judgement”
(John 7:24). “Beware of false prophets, which come to you in
sheep’s clothing, but inwardly they are ravening wolves. Ye
shall know them by their fruits” (Matt 7:15–16).

ORIGINAL SINLESSNESS OF MAN

As recorded in Genesis 1 and 2, man was originally created in
a holy state. Man was made in the image of God. This image
is spiritual, implying moral likeness and correspondence,
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with complete absence of sin, and with harmonious
dominion over God’s creation.

The dominion exercised by man over creation saw the

beginnings of productive economic activity. This is implied
in the words of Genesis 2:8, “And the LORD God planted a
garden eastward in Eden; and there he put the man whom he
had formed.” We also read in verses 15–17, “And the LORD
God took the man, and put him into the garden of Eden to
dress it and to keep it. And the LORD God commanded the
man, saying, Of every tree of the garden thou mayest freely

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eat: but of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof thou
shalt surely die.”

True to his appointment as God’s assistant ruler over

creation, man began to study and classify the world in which
he lived in. It needs to be pointed out that in Genesis 2:18–20
man exists on an entirely different level from the rest of the
animal world. As such, sexual intercourse with an animal is
strictly forbidden, even condemned in the Scriptures.

God knowing the needs of Adam created for him a most

suitable helper in Eve (Gen 2:21–25). The bringing together
of Adam and Eve by God clearly teaches the uniqueness and
sanctity of the monogamous marriage relationship.

It was truly paradise on earth in Eden when there was no

sin.

TWO SPECIAL TREES

There were two special, historical trees in the garden, the
tree of life and the tree of the knowledge of good and evil.
What do these two trees mean, and why were they put
there?

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 It is clear that the two trees were put there to test man. “And
the LORD God commanded the man, saying, Of every tree
of the garden thou mayest freely eat: but of the tree of the
knowledge of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof thou shalt surely die” (Gen
2:16–17). God did not make man robots. He gave men a free
will. Would they choose to obey God and gain eternal life, or
would they disobey God and receive judgement?

The tree of life has spiritual symbolic meaning. Eating of

SYSTEMATIC THEOLOGY II

the tree of life symbolises, or is somehow connected with,

living forever. “And the LORD God said, Behold, the man is
become as one of us, to know good and evil: and now, lest he
put forth his hand, and take also of the tree of life, and eat,
and live forever: Therefore the LORD God sent him forth
from the garden of Eden, to till the ground from whence he
was taken. So he drove out the man; and he placed at the
east of the garden of Eden Cherubims, and a flaming sword
which turned every way, to keep the way of the tree of life”
(Gen 3:22–24).

In the garden, if Adam had eaten of the tree of life in a free

and decisive act of the will, he would have gained eternal life,
and become a child of God forever. Passing the test he would
have been promoted to a position of permanent spiritual
sonship. If Adam had eaten of the tree of life, we would all
be born holy having eternal life. The second tree: the tree of
the knowledge of good and evil—must also be understood in
the symbolical sense. The meaning of the words “good and
evil” is symbolical and ethical. If the tree of the knowledge
of good and evil signifies ethical knowledge of good and evil,
how does partaking of the fruit make one “know” good and
evil?

When God commanded man not to eat of the forbidden tree,

surely man must have known in his mind that obedience to
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God was good, and disobedience bad. Pure knowledge of the
mind can thus be ruled. It is not theoretical knowledge.

There is another kind of knowledge, the knowledge of

experience, the knowledge of practice (Deut 1:39; Isa 7:15–
16; 2 Sam 14:17–20). When Eve saw that the tree was, “a tree
to be desired to make one wise” (Gen 3:6), she lusted to taste
it. She wanted to experience the pride of life.

By eating the forbidden fruit, man made a choice. In a free

act of his will, the decision was made to go against God’s

ANTHROPOLOGY
commandment no matter what. This act of disobedience led
to man’s fall into sin and to eternal condemnation (Rev 20:6,
14).

Sin is sweet but deadly.

TEMPTATION OF ADAM AND EVE

As already noted, the first sin was committed not by a
human being, but by an angel. It was not the first man,
Adam, but a chief angel by the name of Lucifer that fell into
sin first. His fall is recorded in Isaiah 14:12–14 and Ezekiel
28:12–19. He was God’s anointed cherub, created perfect and
very beautiful in the beginning. He was made chief over the
other angels, and served in the very presence of God. But he
became proud and rebelled against God (1 Tim 3:6). Lucifer
the light bearer became Satan the slanderer and murderer.

Satan is a tempter. He tempted man to sin against God. For

this reason, man tries to push the blame and punishment
away from himself. Eve, for instance, excused herself by
blaming the serpent, “the serpent beguiled me,” and Adam
blamed Eve, “the woman whom thou gavest to be with me,
she gave me …” (Gen 3:12–13).

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 Man has only himself to blame. He had a choice. He could
have chosen not to sin, not to yield to temptation, but he
made a conscious decision to go against God and His Word.
Man was not without help either. Even in the garden, if man
had cried to God for help, it would have been given him. The
Bible tells us, “There hath no temptation taken you but such
as is common to man: but God is faithful, who will not suffer
you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to
bear it” (1 Cor 10:13).
SYSTEMATIC THEOLOGY II

Satan began his temptation of Eve by casting doubt on God’s

Word (v 1b). The temptation continued with a distortion of
God’s Word, “Ye shall not eat of every tree of the garden?” (cf.
Gen 2:17). Although Eve corrected the Serpent, she added
another of her own, “Neither shall ye touch it” (v 3). Sensing
that Eve was not sure of God’s Word, Satan went in for the
kill with this lie, “Ye shall not surely die” (v 4). God had said
explicitly, “thou shalt surely die,” a double death—physical
and spiritual. When man sinned, he truly died in these three
ways: He became (1) dead in sin (Eph 2:1), (2) subject to
physical death (Gen 3:19), and (3) liable to “the second death”
which is eternal condemnation in the lake of fire (Rev 20:6,
14).

Satan seduced Eve with a half-truth. Half-truths are still lies,

and lies are deadly (v 5). God had named the tree “the tree
of the knowledge of good and evil,” and after man sinned
we read, “And the LORD God said, Behold, the man is
become as one of us, to know good and evil” (v 22). These
words mean that man has failed the test, disobeyed God,
and has come to a state of confirmed sinfulness. Man has
experiential knowledge of good and evil by having made a
responsible choice. There is no longer any good in man, and
there is no hope of salvation in him whatsoever. If man is to
be saved, it must come from Another, and He is Christ.
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Jesus Christ—the greater Adam—was likewise tempted
(Matt 4:1–11), but He resisted the devil successfully because
He knew, quoted, and obeyed the Scriptures: “it is written …
it is written … it is written” (vv 4, 7, 10). The Word of God is
the Sword of the Spirit. Use it to fight against Satan and His
temptations. “Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God” (Matt 4:4).
We are most vulnerable to the temptations of Satan when we
fail to know God’s Word well.

NATURE OF TEMPTATION

ANTHROPOLOGY
The detailed nature of temptation is in Genesis 3:6. Sin has
a threefold nature. Eve was tempted to sin after a threefold
manner as referred to in 1 John 2:16. “The lust of the flesh,
and the lust of the eyes, and the pride of life.” The lust of the
flesh is carnal appetite and fleshly desire contrary to the will
of God; the woman saw that the fruit was “good for food.”
The lust of eyes is greed or covetousness; the woman saw
that the fruit was “pleasant to the eyes.” The pride of life is
selfishness and rebellion; the woman saw that the fruit was
of “a tree to be desired to make one wise.”

All the different kinds of sin may be classified under the

above three general categories of (1) the lust of the flesh
(gluttony, pornography, etc.), (2) the lust of the eyes (envy,
jealousy, etc), and (3) the pride of life (idolatry, self-esteem,
etc.).

Christ was tempted in the same threefold way in the

wilderness (Luke 4:1–15). Christ was tempted (1) to turn
stones into bread to satisfy hunger (i.e., the lust of the flesh),
(2) to cast Himself down from the pinnacle of the temple
to make a display to the eye (i.e., the lust of the eyes), and
(3) to possess all the kingdoms of the world under Satanic
leadership (i.e., the pride of life).

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 The first Adam failed the test of temptation, but the greater
Adam—Christ Himself—passed the test most excellently,
and earned salvation for us. “Therefore as by the offence of
one judgment came upon all men to condemnation; even so
by the righteousness of one the free gift came upon all men
unto justification of life. For as by one man’s disobedience
many were made sinners, so by the obedience of one shall
many be made righteous” (Rom 5:18–19). We cannot save
ourselves. Only Jesus can save us.
SYSTEMATIC THEOLOGY II

WHO WAS THE GREATER SINNER, ADAM OR EVE?

The question of who is more culpable, the man or the woman,
is irrelevant. Both Adam and Eve were tempted, and both fell
into sin. In the most important doctrinal passages, such as
Romans 5 and 1 Corinthians 15, Adam as the representative
man was mentioned, not Eve.

It is interesting to note that in warning the Corinthian

church, which was being corrupted by heresies, Paul wrote,
“I fear, lest by any means, as the serpent beguiled Eve through
his subtilty, so your minds should be corrupted from the
simplicity that is in Christ” (2 Cor 11:3). However, do know
that Paul was applying his words generally to both men and
women in the church who were in danger of being deceived
by false teachers.

In 1 Timothy 2:8–15, Paul does refer to the tendency of

the woman to be deceived, “Adam was not deceived, but
the woman being deceived was in the transgression.”
Nevertheless, Adam was equally if not more at fault because
he was supposed to be the leader and not the follower. In the
temptation, he turned his God-given headship over to Eve.
Big mistake! Adam as the head was entirely blameworthy.

The difficult statement in verse 15, “Notwithstanding

she shall be saved in childbearing,” is best explained as
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a reference to Genesis 3:15, that is, the promise that the
seed of the woman should bruise the Serpent’s head. It is
significant to note that it is the childbearing, i.e., a particular
childbearing, and not just any childbearing. The Greek
definite article—“the”—used with the word “childbearing”
in 1 Timothy 2:15 points specifically to the virgin birth of
Christ. The woman, though deceived and implicated in
the transgression, is just as eligible for salvation through
Christ—the virgin-born Seed—as the man is. Both men and
women are equally sinful, and both can equally obtain the
same benefits of salvation if they believe in Christ. God is no

ANTHROPOLOGY
respecter of persons.

WHAT IS ORIGINAL SIN?

Original sin is that moral corruption in which every human
being is born with, and it consists of both the judicial guilt
and the actual corruption of humanity which results from
Adam’s sin. The Westminster Shorter Catechism states, “The
sinfulness of that estate whereinto man fell, consists in the
guilt of Adam’s first sin, the want of original righteousness
and the corruption of his whole nature, which is commonly
called Original Sin; together with all actual transgressions
which proceed from it.”

It is clear (1) that the guilt of Adam’s first sin is judicially

imputed to us on the representative principle, and (2) that
the guilt of our corruption and of our particular sins is
imputed to us because it is in us individually and collectively
as a race.

It is important to understand that sin is not only what we

do, but also what we are. Sin, in the form of corruption, is
in our very nature. It is in the seventh chapter of the epistle
to the Romans that Paul most vividly discusses “the sin that
dwelleth in me.” He says, “I know that in me, that is in my
flesh [i.e., my fallen human nature] dwelleth no good thing.”
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 He cries out in anguish, “O wretched man that I am! who
shall deliver me from the body of this death?”

But prideful sinners, full of self-esteem and super-ego often

fail to see this. This is tragic, for until man acknowledges his
sin, he will not come to the Saviour.

Sinfulness is the root of man’s nature, and the sins are its
fruits. Romans 5:12–21 is the most extensive commentary
on the sin of Adam to be found anywhere in the Bible. Here
SYSTEMATIC THEOLOGY II

Paul teaches that by the representative act of Adam all his

descendants naturally become sinners and consequently
face the punishment of death.

The representative principle is clearly taught in the

Westminster Shorter Catechism:

“Question 13: Did our first parents continue in the estate

wherein they were created? Answer: Our first parents, being
left to the freedom of their own will, fell from the estate
wherein they were created, by sinning against God.

“Question 16: Did all mankind fall in Adam’s first

transgression? Answer: The covenant being made with
Adam, not only for himself, but for his posterity; all mankind,
descending from him by ordinary generation, sinned in him,
and fell with him, in his first transgression.

“Question 17: Into what estate did the fall bring mankind?
Answer: The fall brought mankind into an estate of sin and
misery.

“Question 18: Wherein consists the sinfulness of that estate

whereinto man fell? Answer: The sinfulness of that estate
whereinto man fell, consists in the guilt of Adam’s first sin,
the want of original righteousness, and the corruption of
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his whole nature which is commonly called Original Sin;
together with all actual transgressions which proceed from
it.

“Question 19: What is the misery of that estate whereinto

man fell? Answer: All mankind by their fall lost communion
with God, are under his wrath and curse, and so made liable
to all miseries in this life, to death itself, and to the pains of
hell forever.”

We are born in sin and are dead in sin. If we are to live

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forever we need to be born again.

That the sin of Adam was a representative act involving all of

his natural descendants is evident from the plain and direct
statements of the Scripture, “Wherefore, as by one man sin
entered into the world, and death by sin; and so death passed
upon all men, for that all have sinned” (Rom 5:12).

The words “all have sinned” in this verse do not mean merely
that all men have sinned at some time or other, but that
all sinned representatively when Adam sinned. Likewise
the obedience of Christ is said to be a representative act
by which man can be made alive when they are born again
in Christ. By way of illustration, when the Brazilian soccer
team won the World Cup, it was all Brazil that won even
though not every Brazilian citizen was on the field. The
team represented the nation.

In 2 Corinthians 5:14–15, Paul wrote, “that if one died for all,

then were all dead: And that he died for all, that they which
live should not henceforth live unto themselves, but unto
him which died for them, and rose again.” If you believe in
Christ, you shall be saved. For those who are saved, Christ
our Saviour is our Perfect Representative.

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 Therefore, sin and death came into the world through the
disobedience and failure of Adam. But praise be to God
for the Greater Adam—Jesus Christ the Lord—who by His
obedience and righteousness had gained the free gift of
eternal life for all (Rom 5:17–19). Calvin said, “By Christ’s
obedience, he has wiped off our transgressions; by his
sacrifice, appeased the divine anger; by his blood, washed
away our stains; by his cross, borne our curse; and by his
death, made satisfaction for us.” This free gift of salvation in
Christ is infinitely sufficient for all and is offered to all.
SYSTEMATIC THEOLOGY II

Jesus Christ is the answer to Adam’s sin which led to

universal death in mankind. In 1 Corinthians 15:22, we find
the words, “For as in Adam all die, even so in Christ shall
all be made alive.” This is also stated in 1 Corinthians 15:45,
“The first man Adam was made a living soul; the last Adam
[i.e., Christ] was made a quickening spirit.” Paul continues,
“The first man is of the earth, earthy [cf. Gen 2:7, 3:19]: the
second man is the Lord from heaven. As is the earthy, such
are they also that are earthy: and as is the heavenly, such are
they also that are heavenly. And as we have borne the image
of the earthy, we shall also bear the image of the heavenly” (1
Cor 15:47–49).

Jesus Christ is the Life-Giver. He has the power to give

life. He has the power to raise the dead, He is the source of
everlasting life. That Christ is eternally the Giver of life is
clearly set forth in John 1:4. “In him was life; and the life was
the light of men.” Christ is pre-eminently the life-giver (John
5:40, 6:33, 51). He is “the resurrection, and the life” (John
11:25; 14:6; 20:31).

Man is hopeless without Christ. Christ is the Hope of glory.

If we want to enjoy heaven with God, we need to repent of
our sins, and believe in Christ. Otherwise, death and hell are
our final destination, and the lake of fire, our eternal abode.
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Jesus said, “I am the resurrection, and the life: he that
believeth in me, though he were dead, yet shall he live:
And whosoever liveth and believeth in me shall never die.
Believest thou this?” (John 11:25–26).

Do not delay, believe in Jesus today!

WHO PUT JESUS ON THE CROSS?

As sinful human beings, we were the ones who put Jesus
on the cross. By the representative principle, all of us were
there at Calvary. All of us were personally involved in doing

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despite to the Son of God: I mocked him. I spat in His face. I
slapped and punched Him. I put the crown of thorns on His
head. I nailed Him to the cross. I speared His side. I derided
Him and challenged Him, “If thou be the Son of God, come
down from the cross!” (Matt 27:40).

Now, let no one put the blame on the Jews alone; Gentiles are
equally guilty for putting Jesus on the cross. Buswell rightly
pointed out, “A Gentile judge sought to wash his hands of
his obvious responsibility. Gentile soldiers put on Him the
purple robe and the crown of thorns. Gentile soldiers drove
the nails into His hands and feet. A Gentile spear pierced His
side. Gentiles cast lots over His garments. Jew and Gentile
together, the entire human race, are guilty.”

By the representative principle, both Jews and Gentiles stand

condemned before God for their heinous crime of putting
Jesus on the cross. But herein is the love of God: “Christ
was stripped of his garments that he might clothe us with
righteousness; … his naked body was exposed to the insults
of men, that we may appear in glory before the judgement
seat of God” (Calvin).

Unless we acknowledge our involvement in the original sin

of man, we shall not be able to understand how we might
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 participate in the redemption purchased by Christ. Adam
was our representative and we sinned in him. But in Christ,
our Representative and Substitute, we are made righteous
when we believe on Him (Rom 5:19).

COVENANT THEOLOGY
The word “covenant” (Hebrew berith, Greek diatheke) is
used frequently throughout the Bible to mean any formal or
informal arrangement, agreement, contract or treaty made
between two or more parties. The word “covenant” can also
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mean a “will” or a “testament” (Heb 9:16–17). Sometimes

a covenant simply means a promise made by one party to
bless another without any conditions.

The term “New Testament” or “New Covenant” as contrasted

with “Old Testament” or “Old Covenant” originated with
the words of Jeremiah 31:31–33. This “new covenant” is
referred to by Christ at the Last Supper (Matt 26:28; Mark
14:24; Luke 22:20; 1 Cor 11:25). The Apostle Paul discussed
at length the contrast between the New Testament and the
Old Testament in 2 Corinthians 3:6–16 and Hebrews 7:22,
8:6–10, 9:4, 15–20, 10:16, 29, 12:24 (cf. 10:19ff), 13:20.

The “Old Testament” or “Old Covenant” refers to the period

before Christ came. It was a period full of symbols and
rituals administered by the priests in the temple. These
objects pointed to the person and work of the Christ who
was to come. When Christ finally came in the flesh, these
symbols and rituals disappeared to make way for a new
and better way of worship. Jesus told the Samaritan woman,
“Woman, believe me, the hour cometh, when ye shall neither
in this mountain, nor yet at Jerusalem, worship the Father. ...
But the hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth: for the Father
seeketh such to worship him” (John 4:21, 23).

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The “New Testament” or “New Covenant” refers to the
spiritual relationship that every believer has in Christ which
was entered in by faith. The New Covenant was ratified
when the Son of God became the Son of man. When He died
on the cross, He sealed the New Covenant with His blood.
Christ’s redemptive work as foretold in the Old Testament
was fulfilled in the New Testament which is a “better”
testament (Heb 7:22). The Old was good, but the New is
better.

COVENANT OF WORKS

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The covenant of works was the first covenant God made with
man in the garden. In this covenant, man was required to
obey these two commandments of God: (1) “Be fruitful, and
multiply, and replenish the earth, and subdue it: and have
dominion over the fish of the sea, and over the fowl of the
air, and over every living thing that moveth upon the earth”
(Gen 1:28), and (2) “Of every tree of the garden thou mayest
freely eat: But of the tree of the knowledge of good and evil,
thou shalt not eat of it: for in the day that thou eatest thereof
thou shalt surely die” (Gen 2:16–17).

The status of permanent spiritual holiness was not

automatically given to Adam. He had to work for it. If
Adam obeyed perfectly God’s covenant of works, he and his
children would be eternally blessed by God with permanent
spiritual sonship. If he disobeyed, divine judgement would
come. So on the basis of his deeds, blessing or judgement
would be determined.

Before the fall, salvation was by works, but after the fall, it
can only be by grace. And so the Westminster Confession
states, “The first covenant made with man was a covenant of
works, wherein life was promised to Adam; and in him to his
posterity, upon condition of perfect and personal obedience.”

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 Adam as we all know failed, and fell into sin. Did God consign
man to eternal destruction immediately? The Confession
answers, “Man, by his fall, having made himself uncapable
of life by that covenant, the Lord was pleased to make a
second, commonly called the covenant of grace; wherein He
freely offereth unto sinners life and salvation by Jesus Christ;
requiring of them faith in Him, that they may be saved, and
promising to give unto all those that are ordained unto
eternal life His Holy Spirit, to make them willing, and able
to believe.” There is hope!
SYSTEMATIC THEOLOGY II

COVENANT OF GRACE
Yes, there is hope! God “is longsuffering to usward, not
willing that any should perish, but that all should come to
repentance” (2 Pet 3:9).

Since man failed to get eternal life through the covenant of

works, God instituted another covenant called the covenant
of grace. Man in his sin can no longer obtain eternal life
by means of works. Adam’s banishment from the garden
signifies the end of the covenant of works. Man has lost
paradise, and his freedom to partake of the tree of life (Gen
3:22).

Paradise can only be regained by Christ, and the tree of life

now must be given, not taken. Eternal life must be humbly
received as a free gift. No longer can it be obtained by good
works. “Not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost” (Tit 3:5).

Christ earned the righteousness we need to enter heaven by:

(1) His perfect life of obedience to the commandments of
God, and (2) His perfect sacrifice on the cross shedding His
precious blood for the remission of sins.

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 COVENANT OF WORKS COVENANT OF GRACE
Gal 3:12; Rom 7:10,10:5 Matt 5:17-18; Rom 5:12-21; Gal 4:4-5

Gen 3:1-7; 1 John 2:15-17; Rom 6:23

FALL OT NT
Gen 2:17 Gen 3:15
ADAM’S DISOBEDIENCE = DEATH CHRIST’S OBEDIENCE = LIFE

Covenant Theology Illustrated

155
ANTHROPOLOGY
 It is by God’s pure mercy and love that we are saved. God
instituted the covenant of grace in Genesis 3:15. God
promised a Saviour through the seed of a woman—a virgin
conception and birth. This virgin-born Saviour finally came,
the Son of God Himself. What God had promised, He finally
gave, “For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should not
perish, but have everlasting life” (John 3:16).

DID MAN COME FROM THE APES?

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God created human beings special, in His image. Psalm

8:4–5 tells us that we were not made slightly higher than
the animals, but slightly lower than the angels. There is a
lot of difference between man and animals. “What is man,
that thou art mindful of him? and the son of man, that thou
visitest him? For thou hast made him a little lower than the
angels, and hast crowned him with glory and honour.” God
promotes man, but Science demotes man. It is an insult to
God and to man, to say that man, made in the image of God,
came from the apes.

Some theorise that God used the process of evolution to

create man. Through millions of years, God made man from
the apes. These so-called Christian scientists claim that man
was once upon a time non-human, then sub-human, and
finally human. Such a view of the origin of man is of course
distilled nonsense. Man was created from lifeless material
and not derived from any living organism (Gen 3:19).

Adam was uniquely created by God from the dust of the

ground, and then made alive through His creative breath
(Gen 2:7). Breath symbolising Spirit is a common metaphor
throughout the Scriptures, “By the word of the LORD were
the heavens made; and all the host of them by the breath
of his mouth” (Ps 33:6). The Spirit breathes into man the
spiritual life of regeneration (John 3:8). Thus, the breath of
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God in Genesis 2:7 symbolises the special, spiritual creative
act whereby man was made a living being. As a living being,
the soul of man was created in the image of God. This was
not the case with the souls or lives of the beasts (Gen 1:20–
21, 24).

Another proof against the theory of evolution is the creation

of Eve (Gen 2:21–22). Eve did not come into existence
through evolution, but by special creation—she was specially
and beautifully crafted by God from the rib of Adam. There
was a reason for this. It has been poetically said, “woman

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was not taken from man’s feet to be his inferior, nor from
his head to be his superior, but from his side to be his
companion and equal.”

HOW OLD IS THE EARTH?

The earth is young not old. Archbishop Ussher (1581–1656)
said the world began in 4004 BC. Although it is unlikely that
4004 BC is the precise year of the world’s genesis (considering
the gaps in the genealogies found in Genesis), it is not far
off. It is important to understand that the genealogical gaps
in Genesis are not huge gaps of hundreds of thousands or
millions of years. Furthermore, not every genealogy contains
gaps. Insofar as the genealogy of the Pre-Flood Patriarchs
in Genesis 5 (cf. Luke 3:36–38) is concerned, the internal
evidence reveals no such gaps. The years between the
Creation of Adam and the Flood of Noah would thus add
up to a total of 1656. The fact that Lamech, the ninth from
Adam, spoke of the curse of the Fall in Genesis 5:29 reveals
that the events of Eden were still fresh in his mind.

Dr John Whitcomb argued against the theory that man was

created hundreds of thousands or even millions of years ago.
In his book—The Early Earth—he wrote, “In the first place,
to stretch the genealogies of Genesis 5 and 11 to cover a
period of over a hundred thousand years is to do violence to
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 the chronological framework of all subsequent Bible history.
By means of biblical analogies, it is indeed possible to find
gaps, especially in the genealogy of Genesis 11. But those
very analogies serve to limit our time scale for Genesis 11.
The gap between Amram and Moses was three hundred
years, not thirty thousand (cf. Exod 6:20; Num 3:17–19, 27–
28). And the gap between Joram and Uzziah in Matthew 1:8
was fifty years, not five thousand.

“In the second place, it is impossible to imagine that Reu,

SYSTEMATIC THEOLOGY II

Serug, and Nahor, to say nothing of Lamech, Noah, and

Shem, were savage, illiterate cave-dwellers of the stone-
age period. The fourth chapter of Genesis with its clear
indication of cultural achievement, including forging of ‘all
implements of bronze and iron’ (v 22), and Genesis 6, with
its account of the great ark-building project, make such a
theory completely untenable.”

IS SCIENCE THE AUTHORITY OF OUR FAITH?

Dr Whitcomb provides an excellent answer to the above
question: “Our understanding of the basic outline of man’s
earliest history must come from Scripture rather than from
science.

“The fact that the first eleven chapters of Genesis cannot

be harmonised with evolutionary schemes of earth history
is evident by the fact that neo-orthodox and neo-liberal
scholars have long since given up the effort of taking those
chapters as serious history. It is the privilege of these men
to dispense with an historical Adam if they so desire. But
they do not at the same time have the privilege of claiming
that Jesus said: ‘For had ye believed Moses, ye would have
believed me: … But if ye believe not his writings, how shall
ye believe my words?’ (John 5:46–47). Our Lord also insisted
that ‘… Till heaven and earth pass, one jot or one tittle shall
in no wise pass from the law [and this includes Genesis],
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till all be fulfilled’ (Matt 5:18). If Genesis is not historically
dependable, then Jesus is not a dependable guide to all truth,
and we are without a Saviour.

“If Adam didn’t fall from original righteousness, then there

is no sin, and Christ died for nothing. If universal death
through Adam is a myth, then so is the doctrine of the
resurrection, and the Apostle Paul is a false witness (1 Cor
15:15). The full historicity of the Genesis account of Adam
and Eve is absolutely crucial to the entire God-revealed plan
of salvation.

ANTHROPOLOGY
“Our basic problem today in the question of origins is not so
much that we are ignorant of the theories and speculations
of men. Our problem too often is that we know neither the
Scriptures nor the power of God, and therefore deeply err in
communicating God’s message to modern man. May God
be pleased to grant to each of us a renewing of our minds
through submission to His special revelation of truth in His
infallible Word, that we might prove what is that good and
acceptable and perfect will of God.”

Scripture, not science, is the sole and supreme authority of

our faith.

THE GLOBAL FLOOD

The Bible speaks of a watery catastrophe of global
proportions in Genesis 6–8. Those who attempt to marry
science with the Bible, who question the historicity of
Genesis, say that there has never been a divine destruction
of human civilisation on a worldwide scale (2 Pet 3:4). They
either reject the Genesis Flood as a myth or insist that it was
but a local flood. What does the Bible say when read and
studied honestly? In no uncertain terms, both the Old and
New Testament testify of a global flood that never will be
repeated. The destruction caused by the Genesis Flood was
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 both geographically and anthropologically universal. The
waters covered every inch of the earth, and drowned every
single human being save Noah and his family who were safe
in the Ark.

By the time of Genesis 6, about 2000 years have transpired.

Genesis 6:1 tells us that mankind has multiplied, and the
earth was richly populated. What was the population like
in terms of number? The biblical record does not provide
an exact figure, but Dr Henry Morris in his book—The
SYSTEMATIC THEOLOGY II

Beginning of the World—says a reasonable guess is possible:

“Assuming that each family had only six children, and
assuming that each generation (the time required for one
cycle of birth, growth, marriage and childbearing) took 100
years, and also that the average lifespan was five generations,
then the population at the end of Adam’s 930 years of life
would have been approximately 80,000. At the time of the
Flood (1656 years after Adam’s creation), the population
would have been about 235,000,000 people. If a generation
were 90 years instead of 100 years, the two numbers would be
about 250,000 and 1,750,000,000 respectively. If each family
had eight children per 100-year generation instead of six
they would become one million and 25 billion, respectively!”

Genesis 6:2 tells us that “the sons of God saw the daughters
of men that they were fair; and they took them wives of
all which they chose.” Who are the “sons of God”? One
view says that the “sons of God” were the fallen angels
who cohabitated with human daughters which created a
monstrous generation of intensely wicked but extremely
powerful men. The second view says that these “sons of God”
were the godly sons of Seth (Gen 4:25–26) who married the
ungodly daughters of Cain. This resulted in a whole new
generation of unbelievers that threatened to wipe out the
promised Messianic line (cf. Gen 3:15).

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 The main difficulty with the first view is that it appears to
contradict what Jesus had said about angels that they do not
marry (Matt 22:30). However, it is possible that these fallen
angels took bodily possession of the men in order to cohabit
with the women to satisfy their sinful lusts (Jude 6; 2 Pet 2:4).
The second view is not without problems either. The term
“sons of God” (bene elohim) has only been used in the Old
Testament of angels and never of human beings (see Job 1:6,
2:1, 38:7). Moreover, Jude 6 and 2 Peter 2:4 seem to connect
this event in the time of Noah when angels were judged for
going after strange flesh, committing fornication.

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A harmony of these two views is possible. Fallen angels, to
thwart God’s redemptive plan (Gen 3:15), possessed the
bodies of male Sethites so as to impregnate female Cainites
to produce a generation of monstrously wicked and fallen
humanity of gigantic prowess and size. This was Satan’s
second attempt to destroy the Messianic line; the first being
Cain’s murder of Abel (Gen 4:8, 25).

God had to wipe out completely that wicked generation

(Gen 6:11–13). God cannot fail. His plan cannot be thwarted.
He always has His faithful remnant for “Noah found grace
in the eyes of the LORD” (Gen 6:8–9). Through Noah, the
promised Seed would eventually come (Luke 3:36).

God decreed that this wicked and violent pre-flood

generation must be decimated. “And God saw that the
wickedness of man was great in the earth, and that every
imagination of the thoughts of his heart was only evil
continually. And it repented the LORD that he had made
man on the earth, and it grieved him at his heart. And the
LORD said, I will destroy man whom I have created from
the face of the earth; both man, and beast, and the creeping
thing, and the fowls of the air … And, behold, I, even I, do
bring a flood of waters upon the earth, to destroy all flesh,
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 wherein is the breath of life, from under heaven; and every
thing that is in the earth shall die” (Gen 6:5–7, 17). What are
the biblical evidences that this flood that God had brought
down upon the earth was a global, not local, one?

The Bible speaks of the Flood in universal terms. Firstly,

Genesis 7:19–20 says, “And the waters prevailed exceedingly
upon the earth; and all the high hills, that were under the
whole heaven, were covered. Fifteen cubits upward did the
waters prevail; and the mountains were covered.” Since
SYSTEMATIC THEOLOGY II

water must seek its own level, the Flood must have been
global for all the mountains that were under the whole
heaven to be covered. Take note of the universal expressions,
“all the high hills,” and “under the whole heaven.” Leupold’s
commentary is noteworthy, “A measure of the waters is
now made by comparison with the only available standard
for such waters—the mountains. They were said to have
been ‘covered.’ Not merely a few but ‘all the high mountains
under all the heavens.’ One of these expressions alone would
almost necessitate the impression that the author intends to
convey the idea of the absolute universality of the Flood, e.g.,
‘all the high mountains.’ Yet since ‘all’ is known to be used in
a relative sense, the writer removes all possible ambiguity by
adding the phrase ‘under all the heavens.’ A double ‘all’ (kol)
cannot allow for so relative a sense. It almost constitutes a
Hebrew superlative. So we believe that the text disposes of
the question of the universality of the Flood.” The Bible is
clear when we read it through the eyes of faith.

Secondly, Genesis 7:11 and 8:13–14 tell us that the Flood

lasted for 371 days. The Flood attained its maximum
mountain-covering depth in six weeks, and remained at
that level for an additional 16 weeks (Gen 7:17–20, 24). Such
a long rain-spell could only have been caused through a
supernatural puncturing of the pre-Flood atmospheric
canopy.
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Thirdly, Genesis 6:13–16 reveals the size of the Ark. “And
God said unto Noah, … Make thee an ark of gopher wood;
rooms shalt thou make in the ark, and shalt pitch it within
and without with pitch. And this is the fashion which thou
shalt make it of: The length of the ark shall be three hundred
cubits, the breadth of it fifty cubits, and the height of it thirty
cubits. A window shalt thou make to the ark, and in a cubit
shalt thou finish it above; and the door of the ark shalt thou
set in the side thereof; with lower, second, and third stories
shalt thou make it.”

ANTHROPOLOGY
Consider how big the Ark was. One cubit could either be
17.5 inches or 20.4 inches. Whitcomb and Morris based
their calculation of the Ark’s dimension by using the shorter
cubit. In The Genesis Flood, they wrote, “According to this
standard, the Ark was 437.5 feet long, 72.92 feet wide, and
43.75 feet high. Since it had three decks (Gen 6:16), it had
a total deck area of approximately 95,700 square feet.” This
would be equivalent to 80 five-room HDB flats! A whole
point block! The Ark was thus not a small family-sized boat
for Noah and his family, but a large sea-worthy vessel, the
size of a large Star Cruise ship. Surely the need for such a
huge Ark which took over a century to build anticipated a
global deluge. If it had been merely a local flood, it would
have been more reasonable for God to tell Noah to move out
of the region of destruction. Even if Noah were required to
stay, a small sampan or boat would have sufficed. The size
and need for the Ark most certainly point to a global flood.

In Genesis 2:6, the Bible says that there was no rain upon the
earth as a mist came forth out of the ground to water the
plants. When Noah preached to his generation that a global
flood would destroy the earth, he preached to a people who
had never seen rain. It was Noah’s faith in God’s Word that
caused him to build the Ark in preparation for the judgement
to come. Hebrews 11:7 says, “By faith Noah, being warned of
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SYSTEMATIC THEOLOGY II

HDB Point Block (Size of Noah’s Ark)

164
God of things not seen as yet, moved with fear, prepared an
ark to the saving of his house; by the which he condemned
the world, and became heir of the righteousness which is by
faith.”

It is also significant to note that there was no rainbow until

after the Flood. God gave the rainbow as a sign that He
would not destroy the world again by water. Genesis 9:12–15
says, “And God said, This is the token of the covenant which
I make between me and you and every living creature that
is with you, for perpetual generations: I do set my bow in

ANTHROPOLOGY
the cloud, and it shall be for a token of a covenant between
me and the earth. And it shall come to pass, when I bring a
cloud over the earth, that the bow shall be seen in the cloud:
And I will remember my covenant, which is between me and
you and every living creature of all flesh; and the waters shall
no more become a flood to destroy all flesh.”

The rainbow undoubtedly points to a global flood. If it was

a local flood, then God has broken His promise, for today
we still see various parts of the world being hit by localised
flooding especially after heavy rains. God did not promise
that there would be no local floods; He only promised that
there would no longer be a global flood. Whenever you see a
rainbow, remember the global flood.

In 2 Peter 3:3–7, the Apostle Peter used the Genesis Flood

to warn the people of a future universal destruction by fire:
“Knowing this first, that there shall come in the last days
scoffers, walking after their own lusts, And saying, Where
is the promise of his coming? for since the fathers fell asleep,
all things continue as they were from the beginning of the
creation. For this they willingly are ignorant of, that by the
word of God the heavens were of old, and the earth standing
out of the water and in the water: Whereby the world that
then was, being overflowed with water, perished: But the
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 heavens and the earth, which are now, by the same word are
kept in store, reserved unto fire against the day of judgment
and perdition of ungodly men.”

Peter used the Genesis Flood as an illustration to prove the

certainty and universality of the future fiery judgement.
Whitcomb and Morris argue, “In speaking of the events
of the second and third days of creation, Peter uses the
terms ‘heavens from of old, and an earth’ in a sense that is
obviously universal. By the same token, no one can deny
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that Peter also uses the terms ‘heavens that now are, and the
earth’ in a strictly universal sense. Otherwise, Peter would
be speaking of the creation and final destruction of only a
part of the earth!” The Apostle Peter’s infallible commentary
on the extent of the Genesis Flood settles decisively that the
waters indeed covered the whole earth.

There will be another global catastrophe, this time no more

by water but by fire. Will the destruction by fire come soon?
“So teach us to number our days, that we may apply our
hearts unto wisdom” (Ps 90:12).

WORLD AFTER THE FLOOD

The world after the Flood is significantly different from the
world before the Flood. The Flood caused certain geological
and anthropological changes in the world. The geological
change is in the break up of the landmass into different
continents and in climatic conditions. We are told in Psalm
104:6–9 that the Flood (i.e., “the waters stood above the
mountains”) receded into the deep ocean trenches (e.g.,
the Mariana Trench is 35810 feet or 10915 metres deep).
The earthshaking and earth-changing phenomenon in the
Genesis Flood not only caused the ocean basins to plunge in
depth, it also caused the mountains to tower in height (“they
go up by the mountains; they go down by the valleys”). The
great continents separated by the oceans and their shorelines
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are a result of the Flood (“Thou hast set a bound that they
may not pass over; that they turn not again to cover the
earth”).

Not only did the earth’s topography change, there was a

change in the climate too. With the pre-Flood “firmament”
(Gen 1:6–7) burst, the conducive, life sustaining, relatively
uniform weather is no more. There was no rain before the
Flood (Gen 2:5), but the Flood introduced not only rain but
also great variableness in the world’s climate: “cold and heat,”
“summer and winter” (Gen 8:22, 9:13–16).

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The anthropological change is in the drastically shortened
lifespan of man. The pre-Flood people could live to nearly
a millennium (Gen 5). After the Flood, with the protective
“firmament” destroyed, the earth and its inhabitants have
been subjected to the harmful ultraviolet radiation that
hastened the aging process. Instead of a millennium, the
lifespan of man is much reduced to a century (Gen 11),
threescore and ten, i.e., 70 years plus a decade or so more if
strength permits (Ps 90:10).

ORIGIN OF NATIONS AND LANGUAGES

How did the nations of the world come about? Why are there
so many languages in the world? The Bible has the answer in
Genesis 10:1–32, 11:1–29, and 1 Chronicles 1:4–34.

All the nations of world can trace their roots back to one
of the three sons of Noah, viz. Shem, Ham or Japheth. It is
stated in Genesis 9:19, “These are the three sons of Noah:
and of them was the whole earth overspread.” Of Japheth
it is said, “By these were the isles of the Gentiles divided in
their lands; every one after his tongue, after their families,
in their nations” (Gen 10:5); of Ham, “These are the sons
of Ham, after their families, after their tongues, in their
countries, and in their nations” (Gen 10:20); and of Shem,
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 “These are the sons of Shem, after their families, after their
tongues, in their lands, after their nations” (Gen 10:31).
After the division in the time of Peleg (Gen 10:25) when
God smashed the ecumenical tower of Babel and confused
their language (Gen 11:1–9), the families of Shem, Ham and
Japheth separated and occupied different places.

Generally speaking, Shem moved eastward (Asia), Ham

southward (Africa), and Japheth north and westward
(Europe).
SYSTEMATIC THEOLOGY II

WHY IS BLOOD FORBIDDEN FROM MAN’S DIET?

Created in the image of God, man was intended and is
destined to have dominion over all the earth and all the
creatures upon it. However, because of sin, this destiny is
not to be realised in this age (Heb 2:8–9). Nevertheless, the
intended dominion of man over the earth is to be held before
the human race as a goal and standard. This is clearly seen in
God’s command to Noah and his posterity to rule the earth
even after mankind became sinful (Gen 1:26ff cf. 8:15–9:17).

Although man is to rule the earth, the conditions to that

rule have changed. For instance, the fear of man is now
to be an aspect of his rule over the other creatures, all of
which are said to be given to him, delivered into his hand
(Gen 9:2–3). Before the fall there was one restriction, the
forbidden tree. Now, he is strictly forbidden to eat blood
(Gen 9:4). This restriction is related in the immediate
context to the sacredness of human life (Gen 9:5–6. See also
the sixth commandment, Exod 20:13); but more than this,
the Levitical ritual instructions (See especially Lev 17:10–14.
Other passages in which the eating of blood is forbidden are
Lev 3:17; 7:26, 27; 19:26; Deut 12:16,23; 15:23) specifically
connect the prohibition against eating blood with the
doctrine of the atonement: “For the life of the flesh is in the
blood: and I have given it to you upon the altar to make an
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atonement for your souls, for it is the blood that maketh
an atonement for the soul” (Lev 17:11). Christ died by the
shedding of His blood on the cross. Thus His life was made
an offering for sin.

There seems to be no other reason for the prohibition of

eating blood than the two reasons given above, namely: (1)
to teach the sacredness of human life, and (2) to teach the
significance of the atonement in which Christ was to give
up His life, by the shedding of His blood, for the salvation
of our souls. Calvin commented, “The eating of blood is

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prohibited because it was consecrated to God in order to
make expiation.”

RULE OF MAN OVER THE WORLD

Noah and his posterity inherited the same commission to
rule the world that God originally gave to Adam. But the
commission was no longer given in a setting of sinlessness
and harmony. The commission to rule is now set against a
background of sin and disharmony. The earth has just been
devastated and the human race almost annihilated. Mankind
remains sinful. Murder when committed must be dealt with
forcefully (Gen 9:6). Drunkenness and immorality appear
in human affairs (Gen 9:20–27). Men conspire together to
oppose the sovereign rule of God (Gen 11:1–9).

Despite the sinful conditions of the post-Flood world, God

continued to maintain a covenant relationship with man
(Gen 9:8–17). The God of the Covenant did not leave man
without His Word, but preserved His Word by the call of
Abraham (Gen 12:1–3; Rom 3:1–2). Man in his sin has to
struggle greatly to fulfil the purpose of God under a covenant
relationship, and will succeed only when divine providence
makes it possible. Man’s success is dependent entirely upon
the grace of God in Jesus Christ.

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 The New Testament predicts our reigning as kings with
Christ in His future kingdom, not in this present age (Rev
5:10, 20:6). But now we are in the position of servants and
stewards in this world. Perfect rule can only come from a
perfect Man, and He is none other than Jesus Christ—the
God-Man. Christ will return one day, and we His saints shall
reign with him a thousand years (Rev 20:6).

IS THE GOD OF THE BIBLE THE

GOD OF THE JEWS ONLY?
SYSTEMATIC THEOLOGY II

The Old Testament speaks a lot about the Jewish people. A

careless reading of the Bible may lead one to conclude that
God was entirely preoccupied with a small group of people
in a little land at the Eastern end of the Mediterranean,
ignoring the spiritual interests of the surrounding nations,
not to mention India, China, and the then unknown western
region.

First, it ought to be clarified that the Bible does not claim

to give the history of God’s dealings with all the peoples of
the world, but a particular part of world history in which the
“oracles of God” have been preserved in a special way. This
specialised recording of history should not be taken to mean
that God is uninterested in the affairs of the other nations.

Buswell rightly noted that “a certain kind of particularistic

view of history is essential to the Christian faith, and if this
kind of particularism is rejected, Christianity is rejected.” It
must be said that the particularism of the Bible is not one
of racial or geographical favouritism. In fact, it is Israel and
the Church which are most vigorously denounced. Buswell
wrote, “The Old Testament contains a hundred times as
much criticism of the sins and idolatries of Israel as of the
sins of the heathen. The New Testament covers a brief
moment of history when compared with the Old Testament,
but, in proportion there is far greater emphasis on the sins
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of professing Christians than on the sins of out-and-out
heathen.”

God has an international view of the world. “Red and yellow,

black and white, all are precious in His sight.” God works
through Israel and the Church to bless the whole world. Did
not the Lord tell Abram, “in thee shall all families of the
earth be blessed” (Gen 12:3)? The Lord Jesus Christ may be
a Jew but He is the Saviour of the world. Did not the angels
say, “Fear not: for, behold, I bring you good tidings of great
joy, which shall be to all people. For unto you is born this

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day in the city of David a Saviour, which is Christ the Lord”
(Luke 2:10–11)? Did not the angels sing, “Glory to God in the
highest, and on earth peace, good will toward men” (Luke
2:14)? It is thus false to say that God is only interested in one
nation and not in all nations.

UNIVERSALITY OF GOD’S PROVIDENCE

The book of Genesis assumes the universality of God’s
providence. God spoke directly to Pharaoh (Gen 12:17) and
to Abimelech (Gen 20:3). God told Jonah to preach to the
Ninevites, and not merely the Jews. Amos presented a God
who is not only supreme over all the surrounding nations,
but also the Ethiopians, Egyptians, Philistines and Syrians.
In the New Testament the wise men from the East came
to worship Christ at the time of His birth. This is further
evidence that, though biblical history is largely Palestinian,
yet the God of the Jews is the God of all peoples.

In Romans, Paul wrote emphatically on the universal

sovereignty of God. He argued that the reason men are
found in the darkness of heathen idolatry is that they have
turned their backs upon the revelation they had. It was not
God who rejected men, but men who rejected God. The
light of nature is sufficient that idolaters are “without excuse”
(Rom 1:18–32). Paul quoted Psalm 19 which declares that
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 the evidence of God is seen in nature and this knowledge
has gone out into all the earth (Rom 10:18).

The Apostle Peter, in Acts 10:34–35, recognised the

universality of divine providence when he said, “Of a truth
I perceive that God is no respecter of persons: But in every
nation he that feareth him, and worketh righteousness,
is accepted with him.” The God whom the Apostle Paul
preached in his missionary journeys is “the living God
which made heaven, and earth, and the sea, and all things
SYSTEMATIC THEOLOGY II

that are therein, who in times past suffered all nations to

walk in their own ways. Nevertheless he left not himself
without witness, in that he did good, and gave us rain from
heaven, and fruitful seasons, filling our hearts with food and
gladness” (Acts 14:15–17).

Considering the many references to the spread of the Gospel

and the mission of the Messiah, as set forth for example
in such prophetic passages as Isaiah 2:1–4, it is reasonable
to say that the Old Testament Prophets as well as the New
Testament Apostles were no less conscious of God’s universal
providence than the most missionary-minded pastor in a
Bible-believing church today.

The Christian faith demands all men everywhere to believe

in Jesus Christ and accept His atoning work in order to be
saved (Acts 4:12, 1 Cor 3:11). The truth that Jesus Christ is
the only Saviour of the world is something which Christianity
cannot surrender nor compromise. The atonement through
the cross of Christ is presented unequivocally as an event
accomplished once for all. Christ having been raised from
among the dead, dies not again. Death no longer has lordship
of Him. The death which He died, He died with reference
to sin once decisively. The life which He lives He lives with
reference to God (Rom 6:9–10).

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 Even in the Old Testament, men were saved by Christ.
Abraham was a “Christian.” Jesus who knew Abraham spoke
of his faith, “Abraham rejoiced to see my day: and he saw it,
and was glad. ... Before Abraham was, I am” (John 8:56–58).
Moses likewise made his choice, “choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures
of sin for a season; esteeming the reproach of Christ greater
riches than the treasures in Egypt” (Heb 11:25–26). That
Moses chose the reproaches of Christ, and that Christ was in
the Old Testament is the natural assumption (cf. 1 Cor 10:4
“the Rock was Christ”) of one whose thoughts are steeped in

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the biblical view of human affairs. Besides, there can scarcely
be any doubt that Jude intended to say that it was Christ who
saved a people out of Egypt (Jude 5).

The Christ of the Bible is a figure of worldwide proportions

filling all time and appearing in all places. Christ did not
begin to be when He was born in Bethlehem. “Whose goings
forth have been from of old, from everlasting” (Mic 5:2).
Abraham, Moses, David, Isaiah were all saved by faith in the
atonement of Jesus Christ. And the same thing is true of Job;
of the king of Nineveh when Jonah preached; of Naaman the
Syrian (2 Kgs 5); and of the magi who came from the east to
worship Christ when He was born.

There is reason to believe that the living presence of Jesus

Christ and the living presence of the Holy Spirit who would
“convict the world,” does operate in the darkest portions of the
world through the Gospel and the Bible. The Westminster
Confession states: “Those things which are necessary to
be known, believed, and observed, for salvation, are so
clearly propounded and opened in some place of Scripture
or other that not only the learned, but the unlearned, in a
due use of the ordinary means, may attain unto a sufficient
understanding of them.”

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 We must remember that the Bible does not record the events
of history in an impersonal or mechanical way. We must not
discount the personal superintendence of God over all the
events that have happened in the world. We must recognise
that God’s particular intervention in world affairs is always
assumed throughout the Bible. The Holy Spirit breathes
where He chooses. The Bible clearly teaches that God has His
elect in every race and language and tribe in all the world. It
is clearly taught that whoever is eternally lost, is lost because
of his rejection of the grace of God in Christ. “Because he
SYSTEMATIC THEOLOGY II

hath not believed in the name of the only begotten Son of

God” (John 3:18).

We can confidently state that from all the world, our God will
save His people. Our personal Saviour is the great Shepherd
of the sheep. We must always keep the fact clearly in mind
that the divinely sanctioned way through which the Gospel
is to be brought to the lost is through born-again believers
preaching the Word of God in all its fullness. As we present
and defend biblical history, we need not be embarrassed at all
over the narrowness of the doctrine of salvation through the
atonement of Christ and through Him alone, for our Christ
is Lord of all. He is the eternal and omnipresent Son of God.
We will do well to note that “the gospel cannot be published
without instantly driving the world to rage” (Calvin).

A GOLDEN AGE ON EARTH

It is commonly known that the major religious philosophies
of the world pay considerable attention to the concept of
a “golden age.” For example, the Marxian philosophy has
advanced the idea of a golden age to be brought about by
inevitable economic processes through the proletarian
revolution. Marxism is atheistic in its prevailing expressions,
and its hope lies in an optimistic view of the blind forces of
nature. It is foolishness, no less!

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 Christianity teaches quite differently from other systems
“in that the golden age is to be brought about not through
natural processes or through humanistic programmes, but
by the personal intervention of God in the Second Coming
of Jesus Christ to establish His kingdom in visible form upon
the earth, and to bring about an age of blessedness in which
God’s creative purpose and redemptive programme will
come to their full vindication and consummation” (Buswell).

The Bible presents God’s redemptive programme as realised

only in and through the person and work of Jesus Christ.

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Every event that happens on earth has been foreordained
by God. The unchanging plan and universal scope of
God’s’ redemption in Christ and His offer of grace is clearly
revealed in John 3:16, 1 John 2:2.

The Biblical view of history requires us to acknowledge

that God has created the human race for a purpose; He
has allowed moral evil to come into existence by the free
voluntary act of man as a moral agent; and over against
a background of human sin and moral corruption, He has
chosen to redeem a people for Himself by His grace.

The Bible from Genesis to Revelation assumes a goal and

consummation in which God’s redemptive programme will
be completely vindicated on earth in the visible kingdom of
Christ when He returns. There will be peace on earth only
when the Prince of peace returns.

DO ALL MEN SHARE THE SAME BLOOD?

The whole of the human race has its origin in one human
pair, namely, Adam and Eve. Paul told the philosophers of
the Areopagus that God the Creator “hath made of one blood
all nations of men for to dwell on all the face of the earth,
and hath determined the times before appointed, and the
bounds of their habitation; that they should seek the Lord, if
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 haply they might feel after him, and find him, though he be
not far from every one of us” (Acts 17:26–27).

That God made all men “of one” is clearly taught in the book
of Genesis. God made all men of one stock, of one seed, of
one kind. The same thought is expressed in Hebrews 2:11,
where it refers to Christ, “For both he that sanctifieth and
they who are sanctified are all of one.” The oneness of Christ
with His brethren is stated most clearly in the verses which
follow, especially verses 14 and 16, “Forasmuch then as the
SYSTEMATIC THEOLOGY II

children are partakers of flesh and blood, he also himself

likewise took part of the same ... he took not on him the
nature of angels; but he took on him [the nature of] the seed
of Abraham.” The oneness of Christ with His brethren is
here specified as a oneness “of flesh and blood.”

The whole human race is one big family. We are all of

one kind, the human kind. As human beings we all share
the same surname—Adam. It is precisely because of this
physiological unity in mankind that the fall of Adam meant
our fall as well though we be many generations removed
from him; and that the atonement of Christ, two thousand
years ago, remains meaningful and applicable to us if we are
born again in Him.

DO NATIONAL BOUNDARIES PREVENT MISSIONS?

Deuteronomy 32:8–9 tells us that the boundaries of the
nations are appointed by God: “When the most High divided
to the nations their inheritance, when he separated the sons
of Adam, he set the bounds of the people according to the
number of the children of Israel. For the LORD’s portion
is his people; Jacob is the lot of his inheritance.” Compare
also Psalm 74:16–17, “The day is thine, the night also is
thine; thou hast prepared the light and the sun. Thou hast
set all the borders of the earth: thou hast made summer and
winter.”
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Paul in his address to the Areopagus, explicitly declares
the purpose with which God has appointed both the
seasons and the boundaries of the nations, namely, that
men might be moved to seek after God (Acts 17:26–27).
Through the missionary programme of His Church, God
has providentially made sure of the geographic progress of
the Gospel from nation to nation. “And this gospel of the
kingdom shall be preached in all the world for a witness unto
all nations; and then shall the end come” (Matt 24:14).

The gospel is to be preached to all nations. The Scripture

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nowhere teaches racial discrimination. God has not made the
boundaries of different peoples inflexible and unchangeable.
On the contrary, Job 12:23 explicitly declares, “He increaseth
the nations, and destroyeth them: he enlargeth the nations,
and straiteneth them again.” Oftentimes, the emigration of
Christians to other countries has resulted in a gospel witness
being established in those countries.

WHEN DID CULTURE BEGIN?

Adam and Eve could not possibly have survived without at
least some aspects of what we call human culture. Culture
is social and intellectual formation. Of the necessary aspects
of culture for human survival, the power to communicate by
language would naturally be the most important. Language
has a supernatural origin. It came from God. The Bible
tells us that man, from the very first, was able to receive
communication from God, and that man and woman were
able to use language.

Man needs language to convey ideas. Right in the book of

Genesis, man was already able to speak. Adam gave names
to the animals. We read in Genesis 2:19–20, “And out of the
ground the LORD God formed every beast of the field, and
every fowl of the air; and brought them unto Adam to see
what he would call them: and whatsoever Adam called every
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 living creature, that was the name thereof. And Adam gave
names to all cattle, and to the fowl of the air, and to every
beast of the field.”

In Hebrew usage, to give a name meant to give the essential

character of the thing named, or to classify it. God, in the
Garden of Eden, led man to begin a study of nature. Adam
observed the nature of the animals, and gave a name to the
animal that was descriptive of it. It was not a speculative but
an intelligent naming of the animals. The naming of the
SYSTEMATIC THEOLOGY II

animals may also suggest the beginning of animal husbandry

(cf. Gen 4:2).

When it is said that Adam named all the animals, “all” in a

context of this kind does not necessarily mean all without
exception, but all in general, or all kinds of. It is not that
Adam named every particular animal and bird in the
entire earth, but that Adam named, or gave the essential
characteristics, or classified, all kinds of animals and birds,
all those which God brought to his attention. Man is still
engaged in this activity of naming and classifying things.
Taxonomy is a God-given responsibility of man.

WHY IS LIFE ON EARTH SO HARD?

The beginnings of culture in the Garden of Eden may be
seen in the nature of the garden itself and man’s relation to
it. The record tells us, “And the LORD God planted a garden
eastward in Eden; and there he put the man whom he had
formed. ... And the LORD God took the man, and put him
into the Garden of Eden to dress it and to keep it. And the
LORD God commanded the man, saying, Of every tree of
the garden thou mayest freely eat” (Gen 2:8, 15, 16). It is
quite obvious that God gave the beginnings of agriculture
and horticulture. Man was commanded to maintain the
garden and to cultivate it for food.

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Adam was expelled from Eden after he sinned. It was a
severe discipline for man culturally and economically. The
record gives God’s pronouncement, “Cursed is the ground
for thy sake; in sorrow shalt thou eat of it all the days of
thy life; thorns also and thistles shall it bring forth to thee;
and thou shalt eat the herb of the field; in the sweat of thy
face shalt thou eat bread” (Gen 3:17–19). Sin did not end
man’s cultivation of the earth, it only made it harder. The
destruction of crops and animals through weather (floods,
drought, etc.), or disease (mad cow, bird flu, etc.) has caused
many an industry or company to close down or go bankrupt

ANTHROPOLOGY
suddenly.

We are living in a sin-cursed world. Sin is found in all strata

of human society and culture. There is a whole lot of pressure
and stress in the workplace. It takes quite a bit of struggle to
eke out a comfortable living. The arts fare no better in terms
of beauty and purity. What is bad and ugly today is defined
and described as good and pretty. Pornography is described
as art or artistic. The degeneration of human culture will
continue, and it will reach a stage when judgement must
come.

As Christians, we must always remind ourselves that

although we are in the world, we are not of the world: “And
be not conformed to this world: but be ye transformed by
the renewing of your mind, that ye may prove what is that
good, and acceptable, and perfect, will of God” (Rom 12:2).

LAW AND PRINCIPLE OF THE SABBATH

Culture may change but Truth never. The Bible has one
meaning but many applications. Principles are fixed, but
applications are flexible. The Scriptures lay down many rules
that require strict adherence, but the qualification—ceteris
paribus, “other things being equal”—still apply.

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 One example of “fixed principle but flexible application”
is seen in Christ’s comments on the Sabbath law. The
Sabbath commandment is given definitively in Exodus
20:8–11. It is well-known that Jewish legalists, in the inter-
testamental period, added extra-biblical rules to the Sabbath
commandment. We must understand that Jesus was against
these and not the original commandment. Jesus never set
aside the laws of Moses. He was the Author of these laws
Himself. What He simply did was to interpret them in
accordance with their original intention. His statement in
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Mark 2:27 is central in the understanding of all that He says

on this subject.

To reinforce this truth, Jesus pointed out the Old Testament

instance of the eating of the sacred shewbread when men
were in dire need of food (1 Sam 21:1–6). This Old Testament
incident in itself has no direct bearing on the law of the
Sabbath, but it illustrates the principle that there are many
regulations in the law of God which are to be understood, as
we have said above, ceteris paribus (Matt 12:1–5; Mark 2:23–
26; Luke 6:1–4).

There are today Neo-Pharisees who come up with their own

set of extra-biblical rules for keeping the Sabbath: “Thou shalt
not take public transport to church on Sunday;” “Thou shalt
not eat out on the Lord’s Day;” “Thou shalt not transgress
the Sabbath by reading the newspapers.” Their intentions
may be well and good, but they overstep their bounds when
they condemn others for not keeping the Sabbath according
to their man-made rules. When these hyper-puritans elevate
their rules to the level of Scripture, they fall into the danger
of legalism which Jesus condemned. “Those who want to eat
‘inside,’ we do not criticise them. But let them not criticise
those who eat ‘outside’.”

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Jesus pointed out that according to the Mosaic law the
priests had many duties to perform on the Sabbath day, yet
they were not considered to be violating the Sabbath. “Or
have ye not read in the law, how that on the sabbath days the
priests in the temple profane the sabbath, and are blameless?
But I say unto you, That in this place is one greater than the
temple. But if ye had known what this meaneth, I will have
mercy, and not sacrifice, ye would not have condemned the
guiltless. For the Son of man is Lord even of the sabbath day”
(Matt 12:5–8).

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When Christ said that He is the Lord of the Sabbath, it
should not be taken as indicating that He regarded Himself
as setting aside or nullifying the laws of Moses. That would
be contrary to all that He had to say in regard to the Old
Testament Scriptures. These words indicate that He is the
Author and authoritative Interpreter of the Old Testament
laws.

Jesus’ infallible interpretation and application of the Sabbath

law can be seen in Matthew 12:11–12, “And he said unto
them, What man shall there be among you, that shall have
one sheep, and if it fall into a pit on the sabbath day, will he
not lay hold on it, and lift it out? How much then is a man
better than a sheep? Wherefore it is lawful to do well on
the sabbath days.” On another occasion of healing, He said,
“Which of you shall have an ass or an ox fallen into a pit,
and will not straightway pull him out on the sabbath day?
And they could not answer him again to these things” (Luke
14:5–6).

The higher law of necessity overrides the lower law of

ceremony.

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 THE CHRISTIAN SABBATH
Christ resurrected on the first day of the week, i.e., Sunday.
Sunday became “the Lord’s Day” (Rev 1:10). It became the
Christian Sabbath and replaced the Jewish Sabbath as a “holy
day,” a day of rest and worship. The Westminster Shorter
Catechism teaches this: “From the beginning of the world to
the resurrection of Christ, God appointed the seventh day of
the week to be the weekly sabbath; and the first day of the
week ever since, to continue to the end of the world, which is
the Christian sabbath.”
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That the Christians regarded the first day of the week as

the appropriate day for Christian assembly is clear from the
New Testament. Paul arranged for churches to observe the
first day of the week as the time for Christian assembly (1
Cor 16:1–2).

These words could hardly be understood without the

assumption that there was a regular assembly on the first
day. The thesauros in which each one was, by himself
without compulsion, to deposit his offering, must have been
the treasury of the church, because Paul adds, “so that there
may be no collections when I come.” If each one had put
something away in private storage, then public collections
would have been quite unnecessary when Paul came. There
are frequent references in Paul’s writings to regular assembly
at times evidently understood by all.

Hebrews 10:25 says that the church in those days had the
habit of meeting regularly. We may assume this is a reference
to the assembly for worship and fellowship on the first day of
the week. At Troas, “Upon the first day of the week, when
the disciples came together to break bread, Paul preached
unto them, ready to depart on the morrow” (Acts 20:7).

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The Sabbath truth remains the same, but the Sabbath day
has changed. In the New Testament it is on Sunday, not
Saturday, commemorating the Lord’s resurrection. The
early church kept the Sabbath on the first day of the week.
Ignatius, shortly after AD 100, wrote of those who “have
come into the possession of a new hope, no longer observing
the [Old Testament] Sabbath, but living in the observance of
the Lord’s Day on which also our life has sprung up again by
him.”

Although the Christian Sabbath in principle is on the first

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day of the week, the keeping of it should not be one of
legalistic ceremonialism. The Lord’s Day should not be more
important than the Lord Himself. It is the Lord, not the day,
that we worship. Paul made it clear that salvation comes not
by the observation of a day (Gal 4:10–11; Col 2:16–17; Rom
14:5–6). Salvation comes from the Lord (Jon 2:9).

Paul’s anti-legalism was exactly in line with the teachings

of Jesus. Jesus and Paul did not abrogate the law of the
Sabbath; they gave it its true meaning. Paul was not against
the Sabbath truth when he said, “Let every man be fully
persuaded in his own mind” (Rom 14:5) with regard to a
religious day. A believer who truly loves the Lord and who
fully understands the scriptural meaning and practice of the
Sabbath, has liberty in applying the principle to the details
of his life.

The Old Testament Sabbath was meant to be “a shadow of

things to come” (Col 2:17). Just as the Lord’s Supper takes
the place and has all the value of the Passover (1 Cor 5:7–8)
and the sacrifices which involved the shedding of blood and
the eating of unleavened bread; and just as Christian baptism
takes the place of circumcision (Col 2:11–12) and the rituals
prescribed in Leviticus 12; so the Lord’s Day takes the place
and has all the value of the Jewish Sabbath.
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 THE TEN COMMANDMENTS
The Ten Commandments (Exod 20:1-17) comprise essentially
negative “Thou shalt not” injunctions. However, that does
not mean that the negative injunctions do not carry positive
implications. The command not to do evil assumes the
requirement to do good. The Westminster Larger Catechism
says, “… where a duty is commanded, the contrary sin is
forbidden; and where a sin is forbidden, the contrary duty is
commanded; so, when a promise is annexed, the contrary
threatening is included; and, where a threatening is annexed,
SYSTEMATIC THEOLOGY II

the contrary promise is included.”

The Ten Commandments give general principles to cover

every type of doctrinal or moral sin. Every type of sin may be
classed under one or more of the Ten Commandments. The
Christian is required to be absolutely loyal to the principles
of the Ten Commandments, and need to apply those
principles in different social or cultural situations according
to the Scriptures.

It is thus important to understand that the Ten

Commandments do not list the only sins there are in this
world. There are many different types of sinful behaviour.
In Galatians 5:19–21, Paul lists some of the works of the
flesh, “Now the works of the flesh are manifest, which are
these; Adultery, fornication, uncleanness, lasciviousness,
idolatry, witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies, envyings, murders, drunkenness,
revellings, and such like: of the which I tell you before, as I
have also told you in time past, that they which do such things
shall not inherit the kingdom of God.” The double reference
to “such like” and “such things” makes it imperative that
God’s people must not only obey the Ten Commandments
as explicitly laid down in regard to particularly mentioned
practices, but they must also diligently apply the principles
involved as conditions not named, but similar, may arise.
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 SPIRITUAL MATURITY
Spiritual maturity does not come overnight. It takes time to
grow in the Christian faith. It takes time to become more like
Christ. We must remember that those who are immature in
the Christian life, who do not yet “by reason of use have their
senses exercised to discern both good and evil” (Heb 5:14)
need, not only correction, but sympathetic encouragement.
“A bruised reed shall he not break, and smoking flax shall he
not quench” (Matt 12:20).

It is important for believers to be careful not to have a

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holier-than-thou attitude towards other believers who are
struggling in their Christian life, trying to live out their faith.
We must recognise the due process required for a person to
be more like Christ. Older or more mature believers need
to instruct patiently and correct gently younger ones in a
humble and meek spirit.

There must be absolutely no compromise in the area of truth

and doctrine. We must spare no effort and waste no time to
warn against falsehood and false teachers.

However, in the area of Christian living and practice, we

need to be more prayerful for and less judgemental of one
another.

“Charity shall cover the multitude of sins” (1 Pet 4:8).

PROGRESSIVE UNDERSTANDING
Nothing is to be added to the Scriptures at any time. The
Westminster Confession puts it, “The whole counsel of
God, concerning all things necessary for His own glory,
man’s salvation, faith, and life, is either expressly set down
in Scripture, or by good and necessary consequence may be
deduced from Scripture; unto which nothing at any time
is to be added, whether by new revelations of the Spirit or
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 traditions of men.” Nevertheless it is to be expected that the
Holy Spirit will continue to guide the church into a deeper
and fuller understanding of the Scriptures, and that future
events will throw light upon questions hitherto unresolved
or unanswered.

Church history provides many instances and evidences

of how God’s people progressed in their understanding
of revealed truth. Certainly, the doctrine of the Trinity is
taught in the Scriptures. Yet it was not until the Council of
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Nicea, 325 AD, that it was clearly defined in the mind of the
church. Similarly, the doctrine of the two natures of Christ
(fully God and fully man) in one Person was not clearly
expressed until the Council of Chalcedon, 451 AD. The
doctrine of justification by faith alone was greatly clarified
in the Reformation of the sixteenth century. All these
doctrines are contained in the Scriptures and believed by the
church. Yet time had a part to play in bringing about clarity
of understanding and expression.

We hope that time will bring increasing clarity and

unanimity among Christians in doctrines such as the perfect
inspiration and perfect preservation of the Holy Scriptures.
Thank God that the doctrine of the inspiration of Scripture
is now very clear after being defined and defended in the
last century. It is now firmly established that the Scripture
is 100% inspired and without any error even in the areas of
science, history and geography, and not just salvation. In this
century, the doctrine of the 100% preservation of Scripture is
not so clearly understood. May it be increasingly discussed,
debated, and defended, until it be clearly defined. It must
be declared unequivocally that God’s Word has been kept
pure in all ages, verbally and plenarily preserved to the last
iota (Ps 12:6–7; Matt 5:18). The Church has God’s Perfect
Word today and we believe it is in the Hebrew and Greek

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Scriptures underlying the time-tested and time-honoured
King James Bible.

WHY DID GOD MAKE FOR MAN A WOMAN?

In Genesis 2:18–25, God instituted marriage. In the Garden
of Eden, God saw that it was not good for man to be alone.
So He made for Adam a helper—a companion—a wife. He
beautifully designed and carefully made a woman, and
presented her to him. Together they would rule over God’s
creation (Gen 1:27–28).

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Marriage is thus not simply a bilateral but a trilateral
relationship. Three is not a crowd when Christ is the third.
God as the Divine Matchmaker must be figured in every
marriage relationship. The problem today is that God is taken
out of the picture. Divorce would never be an option for the
Christian if God is placed first in a marriage relationship. A
breakdown in our marriage is usually due to a breakdown in
our personal walk with God.

Marriages that are on the rocks need the Rock—the Lord

Jesus Christ. Troubled couples need to stop talking and start
doing. Start obeying this divine counsel: “Submit yourselves
one to another in the fear of God. Wives, submit yourselves
unto your own husbands, as unto the Lord. For the husband
is the head of the wife, even as Christ is the head of the
church: and he is the saviour of the body. Therefore as the
church is subject unto Christ, so let the wives be to their
own husbands in every thing. Husbands, love your wives,
even as Christ also loved the church, and gave himself for
it … So ought men to love their wives as their own bodies.
He that loveth his wife loveth himself. For no man ever yet
hated his own flesh; but nourisheth and cherisheth it, even
as the Lord the church … Nevertheless let every one of you
in particular so love his wife even as himself; and the wife
see that she reverence her husband” (Eph 5:21–33).
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 THE MARRIAGE COVENANT
Malachi 2:14 speaks of marriage as a covenant: “Yet ye say,
Wherefore? Because the LORD hath been witness between
thee and the wife of thy youth, against whom thou hast
dealt treacherously: yet is she thy companion, and the wife
of thy covenant.” What is a marriage covenant? A marriage
covenant is a solemn agreement before God between a man
and woman to be each other’s loyal and loving companions
for life. A covenant has rules. These rules are set by God.
If we want a blissful and successful marriage we must play
SYSTEMATIC THEOLOGY II

by God’s rules. “Marriage is a covenant consecrated by

God” (Calvin). A marriage breaks down when we break the
covenant by violating God’s rules.

One fundamental rule is monogamy. When God made for

man a woman, He took one rib from Adam to make one Eve;
He did not take several to make many. Note the singular,
“a woman” (Gen 2:23), and “his wife” (vv 24-25). More
importantly is the thought of “one flesh” (v 24)—the physical
and spiritual unity between one man and one woman. The
“one flesh” concept rules out polygamy as an option. That is
why in the New Testament, it is required of a leader in the
church to be “the husband of one wife” (1 Tim 3:2). This
fact is also attested by analogy of Jesus’ relationship to the
Church—His Bride. There is but one Bride of Christ—the
one true, invisible, universal Church comprising all of
God’s elect. That is why when a married person has a sexual
relationship with another person other than his lawful
spouse, it is adultery. “Thou shalt not commit adultery”
(the seventh commandment). Yes, in the Old Testament we
have many instances of God’s people having many wives.
We think of Abraham and his wives Sarah and Hagar, but
look at the trouble Abraham brought upon himself and his
descendants. The antagonism between the two brothers—
Isaac and Ishmael—continues till this day. Having more than
one wife at a time is against God’s will and Word.
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 DID GOD MAKE ADAM AND “STEVE”?
Marriage is a special relationship between two persons of
the opposite sex—not man with man, woman with woman,
but man with woman. As the saying goes, “God made Adam
and Eve, not Adam and Steve.” Leviticus 18:22, “Thou shalt
not lie with mankind, as with womankind: it is abomination.”
In other words, “Do not lie with a man as one lies with a
woman.” Severe judgement befalls those who pervert what
God has so ordained. “For this cause God gave them up unto
vile affections: for even their women did change the natural
use into that which is against nature: And likewise also the

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men, leaving the natural use of the woman, burned in their
lust one toward another; men with men working that which
is unseemly, and receiving in themselves that recompence of
their error which was meet” (Rom 1:26–27).

Homosexuality is a sin. Homosexuals consciously choose

to live in sin. This choice is reversible. It is something that
can be repented of. The only way to break the chains of this
type of destructive lifestyle which breaks down the divine
institution of marriage and the family is for the homosexual
to confess and repent of his sin, and accept Jesus Christ as
Lord and Saviour. The pure gospel will break the shackles of
homosexuality for it is “the power of God unto salvation to
every one that believeth” (Rom 1:16).

It must be made very clear that homosexuality is a sinful

lifestyle that God hates, and that it is a sickness that God
can heal.

MALE HEADSHIP AND LEADERSHIP

A fundamental rule being blurred today is the distinctive
role of the man and of the woman as ordained by God. In
terms of worth, we are all equal in God’s sight regardless of
gender, language, race or colour; but in terms of function,
there is a difference! In the traditional and biblical marriage
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 vow, the groom pledges to love and cherish his wife, while
the bride promises to love, cherish, and obey her husband.
In modern versions, the word “obey” is removed. What does
God say about headship and authority?

In 1 Corinthians 11:3 Paul says, “The head of the woman

is the man; and the head of Christ is God.” What is the
meaning of “head”? Obviously, it cannot mean literally that
the woman has a man’s head. Here it means headship or
rulership. It refers to authority.
SYSTEMATIC THEOLOGY II

To prove this point, Paul cites the functional hierarchy

that exists within the Godhead. Paul says “the head of
Christ is God.” Note that all three Persons of the Trinity
are absolutely equal in essence, in their omnipotence,
omnipresence, omniscience; the Father is God, the Son is
God, the Spirit is God. But in the area of function or role,
there is subordination. God the Father has authority over
God the Son. Christ occupies a subordinate position in the
functional hierarchy of the Godhead. That is why Jesus said,
“My Father is greater than I” (John 14:28). Jesus is saying, “I
am an obedient Son to my Father, and am here to fulfil His
will and pleasure.” Jesus performed that role perfectly. And
the Father commended the Son: “This is my beloved Son, in
whom I am well pleased.” (Read John 17 on how Jesus was an
obedient Son.) Likewise, God has set up such a functional
hierarchy for the family unit.

“Two heads are better than one,” but not in marriage. The
husband is head of the wife. His duty is to love his wife as
Christ loved the Church and gave His life for her. Her duty is
to submit to her husband, as much as the Church is required
to submit to Christ and do His will. It is when husbands fail
to love their wives, and wives fail to obey their husbands
in the Lord, that marriages break down. Dr Carl McIntire
wisely advised, “There would be a great deal more happiness
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in homes if there were more understanding of the kind way
and the right way of doing things.”

PERMANENCY OF MARRIAGE
Genesis 2:24 reads, “Therefore shall a man leave his father
and his mother, and shall cleave unto his wife: and they shall
be one flesh.” The word “cleave” here is significant. It is a
very strong word of union. For example, it is used in Isaiah
41:7 of soldering together the metal plates of an armour. So
a man leaves father and mother, and is “soldered” to his wife.
It is a permanent joining together of the man and his wife.

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This verse was quoted by Jesus in Matthew 19:5–6, “What
therefore God hath joined (or soldered) together, let not man
put asunder.”

Marriage is a life-long commitment. It is “a total commitment

and a total sharing of the total person with another person
until death.” In a Christian marriage, “the dependence is
mutual, the obligation reciprocal, and the dependence on
God, absolute.”

At the heart of marriage is companionship, communion,

and consummation. God’s blue-print for marriage involves
leaving, cleaving, and becoming one flesh. The husband
and the wife relationship is the closest, the most intimate of
all human relationships, for it is likened to the relationship
between Christ and the Church (Eph 5:22–33).

Dr William Lyon Phelps wisely said, “The highest happiness

on earth is in marriage. Every man who is happily married
is a successful man even if he has failed in everything else.”
How to get married and stay married? Faith is the key: “Faith
makes a home, Faith keeps a family, Faith is the victory”
(McIntire).

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 DIVORCE AND REMARRIAGE
What does the Bible say about divorce and remarriage? If
I am a divorcee, can I remarry? In the light of what God
intended marriage to be, there should be no divorce after
marriage (Mal 2:14–16; Mark 10:9, 11–12). But did not God
allow for the annulment of a marriage covenant in Scripture?
Yes, He did, but only on three grounds: death, desertion, and
adultery.

Can a Christian remarry? In order to answer these important

SYSTEMATIC THEOLOGY II

questions, we need to understand correctly the doctrine of

marriage. Marriage as instituted by God involves a covenant
relationship which is meant to be permanent or binding.
With these things in mind, we now enter into our discussion
on divorce and remarriage.

Should a Christian divorce? In light of what God had

intended marriage to be, the answer would be no. God’s
Preceptive Will (i.e., His commandments in the Bible) says
no to divorce. However, due to sin, the Permissive Will of
God allows for divorce but with certain restrictions.

In Matthew 19:3, the Pharisees’ trick question was: “Is it

lawful for a man to put away his wife for every cause?” The
Pharisees taught that a man could divorce his wife for the
slightest reason: if your wife can’t cook well—divorce!; if
someone more attractive comes along—divorce! The women
were bullied, and Jesus here defended the rights of the fairer
sex. Jesus emphasised that marriage as a divine institution
involves a covenant relationship that is meant to be
permanent: “Have ye not read, that he which made them at
the beginning made them male and female, and said, For this
cause shall a man leave father and mother, and shall cleave to
his wife: and they twain shall be one flesh? Wherefore they
are no more twain, but one flesh, What therefore God hath

192
joined together, let not man put asunder” (Matt 19:4–6). In
other words, no divorce!

If there should be no divorce, then what about Moses’ words

in Deuteronomy 24? “Why did Moses then command to
give a writing of divorcement, and to put her away?” (Matt
19:7). Jesus answered, “Moses because of the hardness
of your hearts suffered you to put away your wives: but
from the beginning it was not so.” Jesus reminded them
that marriage as a divine institution was meant to be
permanent and a blessing to the married couple right from

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the start. This original intention was spoiled by sin. Divorce
is thus not a divine but a human institution. Divorce is
not something God wanted, but what man wanted—“the
hardness of your hearts”! The people in those days insisted
on the bill of divorcement. Divorce is therefore a product of
sin. It is shameful to divorce even though God had granted
permission for it.

Marriage must be taken seriously, and divorce should not be

made easy. Deuteronomy 24 does not provide a convenient
escape from marriage. Consider the Mosaic regulations.
Moses instructed that for a divorce to take effect:
1. It must go to the courts in the presence of witnesses
where a legal bill for divorce must be drawn up, and
signed. This of course requires time. There should be
no such thing as getting married today, and divorced
tomorrow. Neither can a person divorce his spouse
verbally by simply saying “I divorce you” three times.
Quick divorces are forbidden.
2. A certificate of divorce must be served. The one who
filed for divorce is required to put the bill into the
other party’s hand.

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 3. The person divorced must move out of the house; they
are no longer to live together. There is a rupture in the
family unit.
4. Once divorced and remarried, they can never be
married to each other again.

All these rules were imposed to discourage divorce, to

encourage reconciliation, and to allow for time to heal
relationships. “Nothing is settled until it is settled right”
(Carl McIntire).
SYSTEMATIC THEOLOGY II

The Pharisees taught that a man can put away his wife for
every cause. Against this Jesus said, “Whosoever shall put
away his wife, except it be for fornication, and shall marry
another, committeth adultery: and whoso marrieth her
which is put away doth commit adultery” (Matt 19:9).

There is but one reason for divorce and only one, namely,
fornication (i.e. marital infidelity or adultery and other
sexual sins like homosexuality, bestiality and incest). Anyone
who marries an adulterer or adulteress commits adultery as
well.

It is significant to note that the exception clause (“except it

be for fornication”) is found only in Matthew 19. Mark 10:1–
12 and Luke 16:18 are parallel passages on marriage and in
those places the exception clause is absent. Why? It is to
emphasise the rule that the marriage covenant is binding.
Jesus was highlighting the rule, not the exception.

Once married, there should be no divorce. The Lord hates

divorce, and if we insist on divorce, it is only on the grounds
of adultery. As the Lord will never break His redemptive
covenant to save us till the very end, so must we not break
our marital covenant; we need to be faithful to our respective

194
spouses till the very end. Remember the marriage vow, “as
long as you both shall live”!

The marriage vow is not to be taken lightly for the vow was
made before God. Beware not to take God’s name in vain.
“Be not deceived; God is not mocked: for whatsoever a man
soweth, that shall he also reap” (Gal 6:7).

In 1 Corinthians 7, Paul was answering questions on

marriage and divorce posed to him by the Corinthian
Church. This chapter is meant for Christians especially.

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Can a Christian couple divorce and remarry? Paul gives an
exposition of what Jesus had taught concerning divorce in
Matthew 19, Mark 10, and Luke 16. Here Paul repeats what
Jesus had said, “Marriage is permanent.” So Paul lays down
these injunctions: (1) verse 10: “Let not the wife depart from
her husband,” and (2) verse 11: “Let not the husband put
away his wife.”

But what if a divorce has already taken place? If that has

already happened, then let both remain unmarried! Why?
To allow the Lord to work. (As stated earlier, a marriage
relationship, especially a Christian one, is not just bilateral,
but trilateral.) If both husband and wife are Christians,
regenerate, and Spirit-indwelt, the Lord can work in their
lives to convict them of sin, and cause them to be reconciled.
This may be impossible with men, but not with God.

The solution to a broken Christian marriage is not divorce

and remarriage to another person, but reconciliation to the
same person. Now, what if a remarriage to another person
has taken place? Then this person has become an adulterer.
The hope of reconciliation is dashed; Deuteronomy 24
applies. You cannot remarry your former spouse under any
circumstance; it is an abomination to the Lord. How about
the so-called innocent party? Can he or she remarry? Paul is
195
 silent. The Westminster Confession, however states, “In the
case of adultery after marriage, it is lawful for the innocent
party to sue out a divorce: and, after the divorce, to marry
another, as if the offending party were dead” (24:5).

In verses 12–16, Paul deals with the question of a woman

who was an unbeliever when she got married. Now she is a
Christian, but her husband remains an unbeliever; what is
she supposed to do? This case also applies to a man who has
an unbelieving wife. Can or should the Christian divorce his
SYSTEMATIC THEOLOGY II

or her non-believing spouse? Again the general principle that

marriage is for life applies. The believer must not be quick to
get a divorce. If the unbelieving husband loves his wife, is
pleased to remain married, her conversion notwithstanding,
she must not get a divorce. The reason is given in verse 14,
“For the unbelieving husband is sanctified by the wife, and
the unbelieving wife is sanctified by the husband: else were
your children unclean; but now are they holy.”

In order to appreciate this, one needs to understand the

implications of covenant theology. Covenant theology
teaches that God is not only concerned for the individual,
but also his family. When a person becomes a believer, the
Lord is interested to see his family coming to salvation also.
That is why Paul said, “Believe on the Lord Jesus Christ,
and thou shalt be saved, and thy house” (Acts 16:31). This
does not mean automatic salvation for our family members
when we get saved. Our family members, husband or wife
or children, too, must personally believe in Christ in order
to be saved. What it does mean is that because of one family
member being saved, in this case the mother, the father and
children though not yet a part of God’s family are sanctified
for God’s holy purpose. The word “sanctified” here does not
mean inward holiness or righteousness, but “being set apart”
just like the vessels of the temple were “sanctified” or “set
apart” for sacred use.
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Paul explains that the faith of the believing mother has
resulted in the whole family coming under God’s special
care and protection. When God blesses the believing mother,
the blessing is also experienced by the unbelieving husband
and children. God’s Word is now found in the home. There
is now a sanctifying influence at home. The Bible is read by
mother. She talks about Jesus Christ. She has answers to
what life is all about. She bears a good Christian testimony.
She prays, and God answers her prayers. God begins to work.
With the Gospel found at home in word and in deed, the
Spirit uses the Gospel which is powerful to change lives to

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bring the whole family to a saving knowledge of Christ in
accordance to His will.

However, what if the unbelieving husband would have

nothing to do with Christianity and does not want to
maintain the marriage? Verse 15 answers, “A brother or
sister (i.e., the Christian) is not under bondage in such cases.”
In other words, if he insists on a divorce, let him have it. But
“God hath called us to peace.” Before agreeing to a divorce,
every effort must be made with God’s help to maintain the
marriage, and win the unbelieving spouse to Christ. But if
the unbelieving spouse insists on a divorce, the Christian is
under no obligation to keep the marriage. Divorce becomes
a legitimate step when dissolution is the only solution.

The question arises: Can the Christian remarry in this

instance? Again Paul is silent. There is a lot of wisdom in
Paul’s silence. What if after divorce, the unbelieving ex-
husband gets converted, and wants to return (assuming he
did not remarry)? If the Christian wife gets remarried, the
opportunity to return to the original spouse is forfeited. It is
God’s intent and ideal that the original spouses be reconciled
and remain together.

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 At any rate, the Westminster Confession of Faith does not
prohibit the Christian deserted by an unbelieving spouse
from remarrying (24:6). In making such decisions, to
remarry or not, apply Proverbs 3:5–6.

Can a Christian widow or widower remarry? Paul gives

explicit instructions in verse 39. Remarry if you want to
when your husband or wife has passed away, but make sure
it is to a Christian (“only in the Lord”). Paul says in verse
40 that it is better to remain single. Remarrying is good, but
SYSTEMATIC THEOLOGY II

remaining single is better, according to Paul.

In summary, the teaching on marriage, divorce, and

remarriage are:
1. The marriage covenant is permanent, and binding.
2. Sin enters and spoils God’s wonderful institution of
marriage. Man wants divorce, God allows it only on
the grounds of adultery (Matt 19). Other regulations
on divorce and remarriage apply (Deut 24).
3. When a Christian couple wants a divorce, divorce
is permitted but both are to remain unmarried. The
solution is not remarriage to another person, but
reconciliation to each other (1 Cor 7:11). If divorce is
due to adultery, the Westminster Confession of Faith
allows the innocent party to remarry.
4. The Christian must not seek a divorce just because his
or her spouse is an unbeliever. The believer must bear
a Christlike testimony. But if the unbeliever insists on
a divorce, the Christian is not obliged to maintain the
marriage. In such a case, there is no wrong in divorce
(1 Cor 7:15). However, no explicit permission is given
for remarriage. The Westminster Confession of Faith
however allows the Christian who has been wilfully
deserted by an unbelieving spouse to remarry.
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 5. An explicit permission to remarry is given only when
one’s spouse has passed away (1 Cor 7:39).
A failed marriage often brings guilt and pain. If you feel that
you have sinned, and things cannot be undone, and you are
truly sorry, and you ask: “Can God forgive me?” The answer
is: Yes, He can and He will (1 John 1:9, John 8:10–11).

THE FAMILY COVENANT

The clear teaching that a marriage is not to be broken on the
grounds of difference of religious faith is followed by one of
the great statements of the Scripture on the subject of the

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family covenant with God. 1 Corinthians 7:14 states, “For
the unbelieving husband is sanctified by the wife, and the
unbelieving wife is sanctified by the husband: else were your
children unclean; but now are they holy.” The holiness here
predicated is a holiness of a covenant relationship. Although
Paul does not mention the word covenant, it is clear that he
has in mind the principles implied in Genesis 17:7, “And I will
establish my covenant between me and thee and thy seed
after thee in their generations for an everlasting covenant, to
be a God unto thee, and to thy seed after thee.”

The God of the Bible is a God of the family. The fact that
God is not only our God, but the God of our children, the
God of our families, is emphatically taught throughout the
Scripture, and should be regarded as a source of comfort to
Christian parents in all ages and under all circumstances.
God-fearing parents may, in confidence, claim the promise
for their children, “I will be their God” (Gen 17:8). It is on
this basis that Paul declares that if one parent is a believer,
the other members of the family are “sanctified” by the
covenant relationship.

These words do not declare that the individuals “sanctified”

are all born again. Paul says later in the same context “For
what knowest thou, O wife, whether thou shalt save thy
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 husband? or how knowest thou, O man, whether thou shalt
save thy wife?” (v 16). The believer is to continue steadfast
in faith, praying for the salvation of the unbelieving member
of the family. Romans 11:16 and Hebrews 10:29 are two
other passages in which unbelievers are said to be sanctified,
because they are in a holy relationship.

God is the God of those who, being born in a covenant

family relationship, turn their backs upon Him. Those who,
from this holy covenant relationship, reject the grace of God,
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are worthy of so much more severe punishment. From these

references we see that the holy relationship in the family
covenant is an extremely sacred matter, a matter which must
not be trifled with. This covenant is the spiritual basis for
the permanence of Christian marriage.

RELATIONSHIP BETWEEN PARENTS AND CHILDREN

The key text of Scripture on the subject of the relationship
of parents and children is the fifth commandment: “Honour
thy father and thy mother: that thy days may be long upon
the land which the LORD thy God giveth thee” (Exod 20:12).
Throughout the Scriptures there is a strong emphasis upon
the parental­-filial relationship. Of Abraham, God said,
“Abraham shall surely become a great and mighty nation,
and all the nations of the earth shall be blessed in him
… For I know him, that he will command his children and
his household after him, and they shall keep the way of the
LORD, to do justice and judgment” (Gen 18:18–19).

Again the relationship of parents and children is emphasised

in connection with the great command in Deuteronomy 6:4–
5, “Hear, O Israel: The LORD our God is one LORD: And
thou shalt love the LORD thy God with all thine heart, and
with all thy soul, and with all thy might” (Deut 6:4–5). These
words are immediately added, “And these words, which I
command thee this day, shall be in thine heart: And thou
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shalt teach them diligently unto thy children, and shalt talk
of them when thou sittest in thine house, and when thou
walkest by the way, and when thou liest down, and when
thou risest up” (Deut 6:6–7).

The duties of parents to their children include more than

mere education. Paul commands, “And, ye fathers, provoke
not your children to wrath: but bring them up in the nurture
and admonition of the Lord” (Eph 6:4). A similar teaching is
found in Colossians 3:21, “Fathers, provoke not your children
to anger, lest they be discouraged.” Do not anger or restrict

ANTHROPOLOGY
your children unnecessarily. Grant them the freedom to
learn and explore within proper limits and boundaries as
long as they do not violate the laws of God.

Note: “The hope of preserving our future is wrapped up

entirely in our children” (Carl McIntire).

EDUCATION OF OUR CHILDREN

Parents have a responsibility to educate their children in the
things of the Lord. Secular education is not enough. Spiritual
education is most necessary if we want our children to grow
up not only as useful citizens of society but godly servants of
the Lord in His kingdom. Where and how can this be done?

Proverbs 22:6 says, “Train up [or catechise] a child in the way

he should go: and when he is old, he will not depart from it.”
Teaching the Bible to our children is a must. This should be
done right from birth. Mothers ought to pray and sing the
words of Scripture when feeding, bathing, playing with their
baby. Their first words should not only be Papa and Mama
but also Jesus.

It is vital that mothers be in the full-time work of bringing

up their children in the Lord and in His Word (cf. 2 Tim 1:5).
This should be especially so within the first seven years of
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 a child’s life, for it is the time of their spiritual formation. If
they are trained well in the Christian way, they shall not stray
from the Lord in their youth and adult life when temptations
come fast and furious. The roots of faith must sink in deep
and strong for them to withstand the relentless onslaughts
of youthful lusts.

Children are not only to be taught at home, but also in

church. They should be enrolled in the Sunday school not
only to study the Bible but also to make good Christian
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friends that would last a life-time. They should also

participate in the worship services from young.

Children ought to be disciplined when they are disobedient.

Contrary to modern and godless psychology, the rod is truly
an effective tool to inculcate values and virtues in their
young hearts and minds (Prov 13:24, 19:18, 22:15, 23:13–14,
29:15, 17).

When disciplining our children, it is important to ensure that

they understand why they have been disciplined in the light
of God’s commandments. Dr Carl McIntire rightly warned,
“When you are training children without the knowledge of
the Word of God, the floodgates are open, the churches are
empty, and the lovers of pleasure take over instead of the
lovers of God.”

DUTY OF A CHRISTIAN TO HIS GOVERNMENT

The biblical teaching on human authority or government can
be traced to Genesis 9:6 where God said, “Whoso sheddeth
man’s blood, by man shall his blood be shed.” These words
do not teach personal vengeance, but that God intends that
human government shall exercise power of life and death in
the enforcement of law and order.

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In the New Testament, the most outstanding passage on
a Christian’s responsibility towards human government
is Romans 13:1–2. Here, Paul teaches, “Let every soul be
subject unto the higher powers. For there is no power but
of God: the powers that be are ordained of God. Whosoever
therefore resisteth the power, resisteth the ordinance of God:
and they that resist shall receive to themselves damnation.”

We are to obey the government. The human government is a

divinely ordained institution. If a lawless person resists what
God has ordained, he is in effect resisting God (other things

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being equal).

What Paul is talking about in Romans 13 is the kind of

government which seeks to maintain law and order for
peaceful human existence. He is not speaking of lawless
governments which break the commandments of God and
trample upon the rights of man.

When a government commands men to act contrary to the

laws of God, Christians must obey God rather than man.
For instance, when the disciples were commanded not to
proclaim nor to teach in the name of Jesus, Peter and John
answered and said, “Whether it be right in the sight of God
to hearken unto you more than unto God, judge ye. For we
cannot but speak the things which we have seen and heard”
(Acts 4:19–20). Later, under similar circumstances the
disciples replied, “We ought to obey God rather than men”
(Acts 5:29).

Read Romans 13:3–7 for Paul’s description of a rightful

government. There are only two functions of government
that are here brought out: (1) “praise” for those who do good,
and (2) “punishment” for those who do evil.

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 The exercise of these functions is here said to be the reason
for the payment of taxes and tribute.

The main function of government as emphasised by

Paul in Romans 13 is the forcible maintenance of law and
order, restraining evil deeds and encouraging the good.
The statement “beareth not the sword in vain” teaches
the necessity to bear arms for the sake of peace and
security. “Protection, justice, righteousness—these are all
responsibilities of the state” (Carl McIntire). Thus extreme
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pacifism (i.e., opposition to military action) is erroneous

and anti-scriptural. The coalition of peace-loving nations
to resist by force the evil aggressions of imperialism and
terrorism is thoroughly sanctioned by the Scripture.

However, it would be wrong for us to think that the

government has no other functions. Public utilities were
a part of the functions of government in Old Testament
times. We read that Hezekiah “made a pool, and a conduit,
and brought water into the city” (2 Kgs 20:20). We may infer
from Paul’s many journeys that he approved of the function
of the Roman government in building roads throughout
the empire. If Paul approved of the activity of the Roman
government in building roads, we may find a basis for the
government maintaining other public utilities.

ATTITUDE TOWARDS UNGODLY

RELIGIOUS AUTHORITIES
How may we respond to ungodly religious authorities? In
answer to this question, we have the example of the Apostle
Paul in Acts 23:1–10. Paul was hauled up before the Jewish
religious leaders who had crucified Jesus. He was not afraid
(Acts 23:1–5). We learn from Paul to stand firm in the truth,
and to question any injustice. Note that he did not give in
or keep silent in the face of illegal procedure. He spoke out
roundly in rebuke. Dr Carl McIntire rightly advised, “The
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way to meet opposition is not to suppress it or smear it, but
to answer it.”

In commenting on Acts 23:1–5, Calvin argues that in

commanding to “turn the other cheek” (Matt 5:39),
“Christ doth not in these words require silence, whereby
the wickedness and forwardness of the wicked may be
nourished.” Christ, in similar circumstances (John 18:19–23)
also protested against illegal treatment. It is perfectly clear
that Paul, even when thus abused, comes out clearly for
obedience to lawful authority lawfully exercised. He quotes

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from Exodus 22:28 with the words, “it is written,” thus
indicating, as Calvin points out, that obedience to the law
was the rule of his life.

In Acts 23:6–10, we find Paul exploiting the division

between the Pharisees and Sadducees in the Sanhedrin. By
his truthful testimony, he set the two parties against each
other. “He cried out in the council, Men and brethren, I am a
Pharisee, the son of a Pharisee: of the hope and resurrection
of the dead I am called in question. And when he had so
said, there arose a dissension between the Pharisees and the
Sadducees: and the multitude was divided. For the Sadducees
say that there is no resurrection, neither angel, nor spirit: but
the Pharisees confess both.” It was indeed a strategic word
at a crucial moment. This follows Jesus’ inspired instruction,
“And when they bring you unto the synagogues, and unto
magistrates, and powers, take ye no thought how or what
thing ye shall answer, or what ye shall say: For the Holy
Ghost shall teach you in the same hour what ye ought to say”
(Luke 12:11–12).

ATTITUDE TOWARDS SECULAR AUTHORITIES

Paul’s attitude towards the Roman government is seen in his
appeal to his Roman citizenship for protection on several
occasions (Acts 16:37–40, 22:25–29), and his appeal finally
205
 to Caesar (Acts 25:10–12, 26:32). Paul evidently shows an
appreciation for the functions of government, under God, in
maintaining law and order and promoting justice.

Paul’s respect for the government is further reflected in

his pastoral epistles, “I exhort therefore, that, first of all,
supplications, prayers, intercessions, and giving of thanks, be
made for all men; for kings, and for all that are in authority;
that we may lead a quiet and peaceable life in all godliness
and honesty. For this is good and acceptable in the sight of
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God our Saviour; who will have all men to be saved, and
to come unto the knowledge of the truth” (1 Tim 2:1–4).
He instructed Titus to remind the church “to be subject to
principalities and powers, to obey magistrates, to be ready to
every good work” (Tit 3:1).

Peter likewise commanded the church to be submissive to

human authorities. “Submit yourselves to every ordinance
of man for the Lord’s sake: whether it be to the king, as
supreme; or unto governors, as unto them that are sent by
him for the punishment of evildoers, and for the praise of
them that do well. For so is the will of God, that with well
doing ye may put to silence the ignorance of foolish men: as
free, and not using your liberty for a cloke of maliciousness,
but as the servants of God. Honour all men. Love the
[Christian] brotherhood. Fear God. Honour the king” (1 Pet
2:13–17). Peter no doubt remembered the words of Christ,
“Render therefore unto Caesar the things which are Caesar’s;
and unto God the things that are God’s” (Matt 22:21).

How about National Service or military service? Some think

the words of Christ not to retaliate when personally insulted
or beaten (Matt 5:38–45) mean the prohibition of military
service. Buswell says that this is a misunderstanding of Jesus’
words: “If the Apostle Paul was not flatly contradicting the
teaching of Christ when he said that it is the God-given
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function of government to bear the sword against wicked
aggression, and to bear the sword “not in vain,” then we
must not construe the words of Christ in the Sermon
on the Mount as teaching something beyond what they
actually say, nor in such a manner as unnecessarily to
create a contradiction. A slap in the face, unfair legal action
to the extent of a coat or a cloak, unreasonable demand
of assistance from a government authority, unreasonable
neighbourly borrowing, all these are matters in which a
Christian should be extremely generous. I believe we can get
the most value from the Sermon on the Mount if we take

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it literally in its most simple and obvious meaning. It is not
worthwhile for a Christian to resist or resent a slap in the
face or any such personal insult or inconvenience.” Calvin
rightly said, “A desire of revenge reigns in all unbelievers,
while, on the other hand, God governs his own children by
the spirit of meekness and benignity.”

There is nothing here to contradict the righteous function of

government in bearing the sword effectively against wicked
aggression and criminal activities.

SHOULD THE CHURCH HAVE AN ARMY?

At the time of the last supper, Jesus said to His disciples, “he
that hath no sword, let him sell his garment, and buy one.”
Then He was told, “Lord, behold, here are two swords. And
he said unto them, It is enough” (Luke 22:35–38).

What did Jesus mean when He told His disciples to buy a

sword, and that two swords were enough? It is quite obvious
that He did not mean that each one of them must literally
secure a sword, for it was already late in the night. That was
why He said that two swords were enough. They were enough
because He was not thinking of a military revolution against
the Roman government, but for the personal protection of
His disciples.
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 This is clearly evident in Jesus’ conversation with Pilate
(John 18:36). Jesus referred to the fact that His servants did
not fight and that He did not intend them to fight for His
deliverance. Jesus also made the point that His kingdom was
not one which would arise by earthly power out of a carnal
setting. That was why when Peter used the sword for offence
instead of defence, he was soundly rebuked by the Lord.
“Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the
sword. Thinkest thou that I cannot now pray to my Father,
SYSTEMATIC THEOLOGY II

and he shall presently give me more than twelve legions of

angels?” (Matt 26:52–53).

As it is, the Church is not a nation. She has no land to defend.

The Church is a spiritual body of Christ, and her work is a
spiritual one—to preach the good news of salvation in Christ
to the world (Matt 28:18–20). Jesus commanded all believers
to take up their own crosses, and not arms. Jesus came first
to suffer and die for the sins of many, and His followers are
called to follow His example. Christians are to preach the
good news to the world even if it means persecution and
death.

LAWSUITS AND CONFLICT RESOLUTION

Does 1 Corinthians 6:1–11 teach that a Christian has the
right to appeal to the civil courts to protect his property
rights? Let us examine the Scriptures carefully on this point.
Paul begins the discussion, “Dare any of you, having a matter
against another, go to law before the unjust [unbelievers], and
not before the saints?” (1 Cor 6:1). It may be taken that Paul
is not absolutely prohibiting judgement in secular courts
here, even before unbelievers. However, the thrust of Paul’s
argument is that Christians ought to do their best to settle
their cases under the judgement of fellow believers, without
having to appeal to the civil courts.

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Paul elaborates on judgement within the church, “Do ye not
know that the saints shall judge the world? (cf. Matt 19:28;
Luke 22: 28–30) and if the world shall be judged by you, are
ye unworthy to judge the smallest matters? Know ye not that
we shall judge angels? how much more things that pertain
to this life? If then ye have judgments of things pertaining
to this life, set them to judge who are least esteemed in the
church. I speak to your shame. Is it so, that there is not a
wise man among you? no, not one that shall be able to judge
between his brethren? But brother goeth to law with brother,
and that before the unbelievers” (1 Cor 6:2–6).

ANTHROPOLOGY
These words clearly indicate the propriety of organising
church courts to take care of disputes between Christians
which cannot be resolved by ordinary, informal, personal
conferences. This is exactly the subject presented by Christ
as recorded in Matthew 18:15–17.

The Christian ought to be willing, before taking any steps

for correction, to take wrong uncomplainingly. This is in
line with the words of Jesus in regard to the turning of the
other cheek.

Putting together the words of Paul in 1 Corinthians 6 and

the words of Christ in Matthew 18, the following five stages
in Christians dealing one with another ought to be observed.
The first stage involves taking no steps at all. A Christian
should be willing to turn the other cheek and take a slap in
the face, an inconvenience, even a definite loss of property,
rather than to cause disturbance.

There are cases, however, in which one is a steward of

property for his own dependents and for others, cases in
which it would be wrong to allow great loss without a protest.
In such cases one must: (1) Confer with the wrongdoer
privately, then, if unsuccessful, (2) take one or two other
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 Christians into conference. (3) If the second step cannot
succeed, bring the matter before the church courts. (4) But
there is such a thing as a professing Christian stubbornly
refusing to be reasoned with and continuing in a course
of conduct which harms his fellow Christians. The words
of Christ, “Let him be unto thee as a heathen man and a
publican,” apply. This does not mean that he is to be treated
with malice, but rather that he is to be excommunicated.

There are exceptional cases in which stewardship of life

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or of property for our dependents and for others is of such

importance that if the dispute cannot be settled among
Christians, there must be resort to secular law as in Paul’s
appeal to Caesar.

BIBLICAL ECONOMICS
The theological basis of the economic teachings of the Bible
is expressed in the words, “Honour the LORD with thy
substance, and with the firstfruits of all thine increase” (Prov
3:9). Paul in Ephesians 4:8 gives all the essentials of sound
economic doctrine on the basis of Exodus 20:15, “Let him
that stole steal no more: but rather let him labour, working
with his hands the thing which is good, that he may have
to give to him that needeth.” Buswell commented, “Here
we have thrift, hard work and industry, ‘Let him labour,
working with his hands the thing which is good.’ Here we
have private property, ‘That he may have something.’ Here
we have Christian stewardship, ‘to give to him that needeth’.”

Since God is our Creator and Provider, we must realise

that all that we have and own are meant to be held as a
stewardship or trust from God. “The earth is the LORD’s,
and the fulness thereof; the world, and they that dwell
therein” (Ps 24:1; quoted in 1 Cor 10:26–28). “The heaven,
even the heavens, are the LORD’s: but the earth hath he
given to the children of men” (Ps 115:16).
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The need to work and the toil that comes with it must be
understood in the light of God’s common grace for a fallen
humanity. Buswell explained, “When sin came into the
world, God introduced a disciplinary measure in the area
of economics. ‘In the sweat of thy face shalt thou eat bread’
(Gen 3:19). This disciplinary providence is one of the best
material things God has ever done for a fallen sinful race.
The necessity of hard work to earn a living for a family is
one of the factors in life which makes a man of an otherwise
careless individual. He who tills the soil diligently, or he who
prospers by diligence in his business, takes nothing away

ANTHROPOLOGY
from his neighbour but rather contributes to the good of all,
and to his own personal character.” Carl McIntire rightly
said, “It takes work to make wealth, it takes work to increase
production, it takes work to build a nation or a church.”

The New Testament churches in the days of the Apostles

practised a form of communalism. The Jerusalem church
was evidently not able to support herself. She was suffering
greatly due to famine and persecution, and not because
of idleness or laziness (Acts 11:27–30, 1 Cor 16:1–3). In a
show of Christian love, the other churches sent aid to her.
It is significant to note that the communal sharing in the
early church was purely voluntary, for Peter said to Ananias,
“Whiles it remained, was it not thine own? and after it was
sold, was it not in thine own power?” (Acts 5:4). There was
no compulsion, nor coercion. All gave willingly, freely, and
happily. John Wesley described such a spirit of charity well
when he said, “Earn all you can, save all you can, give all you
can.” Communism, on the other hand, weakens the need
for industry and charity, and is ultimately anti-biblical, anti-
Christian, and anti-social.

The book of Proverbs is a treasury of infallible economic

principles, “Go to the ant, thou sluggard; consider her ways
and be wise: which having no guide, overseer, or ruler,
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 provideth her meat in the summer, and gathereth her food in
the harvest” (Prov 6:6–8). “The ants are a people not strong,
yet they prepare their meat in the summer” (Prov 30:25).
Buswell commented, “What a picture of free enterprise
economy! No dictator, no bureaucracy but with freedom for
each worker to forage and explore on his own initiative; a
vast, intricate economy is developed by thrift and saving. The
words, ‘having no guide, overseer, or ruler,’ do not indicate a
state of anarchy for this is not the case in the economy of the
ants, but they do indicate free individual initiative without
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slavish supervision or compulsion.”

The Bible condemns greed, “For the love of money is the root
of all evil” (1 Tim 6:10). “But seek ye first the kingdom of God,
and his righteousness; and all these things shall be added
unto you” (Matt 6:33); and “godliness with contentment
is great gain” (1 Tim 6:6). Herein is God’s formula for true
wealth and success: Godliness + Contentment = Great
Profit. This means we should strive to be a blessing and not
a burden to others.

Work is thus sacred. God had put man under a system of

necessary labour for economic rewards, and that for his own
good and the good of others. Paul understood this well for
he told the Thessalonians, “For even when we were with you,
this we commanded you, that if any would not work, neither
should he eat” (2 Thess 3:10); “And that ye study to be quiet,
and to do your own business, and to work with your own
hands, as we commanded you; that ye may walk honestly
toward them that are without, and that ye may have lack
of nothing” (1 Thess 4:11–12). Paul’s teaching in regard to
the individual’s responsibility for his own household is very
strong: “But if any provide not for his own, and specially
for those of his own house, he hath denied the faith, and is
worse than an infidel” (1 Tim 5:8, cf 2 Thess 3:12–14).

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 TITHING AND GIVING
The simple principle of tithing is made clear in the words
of Jacob on the occasion in which he entered into a new
spiritual relationship with the Lord, “and of all that thou
shalt give me I will surely give the tenth unto thee” (Gen
28:22). The spiritual principle of tithing is clearly brought
out in the last chapter of the Old Testament. “Bring ye all
the tithes into the storehouse, that there may be meat in
mine house, and prove me now herewith, saith the LORD of
hosts, if I will not open you the windows of heaven, and pour
you out a blessing, that there shall not be room enough to

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receive it” (Mal 3:10).

The giving of one’s tithe and the giving of one’s freewill

offerings are taught in the New Testament. With reference
to the collection for the church of Jerusalem, Paul directs,
“Upon the first day of the week let every one of you lay by
him in store, [in proportion to] as God hath prospered him,
that there be no gatherings when I come” (1 Cor 16:2). Later,
with reference to the same matter, Paul directed, “But this
I say, He which soweth sparingly shall reap also sparingly;
and he which soweth bountifully shall reap also bountifully.
Every man according as he purposeth in his heart, so let
him give; not grudgingly, or of necessity: for God loveth a
cheerful giver. And God is able to make all grace abound
toward you; that ye, always having all sufficiency in all
things, may abound to every good work: (As it is written,
He hath dispersed abroad; he hath given to the poor: his
righteousness remaineth for ever” (2 Cor 9:6–9). “The gifts
which we receive from God’s hand ought to be invitations to
gratitude” (Calvin).

Have we been faithful to tithe a tenth of our earnings to

God? When God saves us from a serious loss or heals us of
our sickness, do we thank Him with an offering? Our giving
is an expression of our gratitude and love for the Lord. One
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 thing is for sure: We can never out-give God, and He is a
debtor of no man.

CHURCH STEWARDSHIP
“The Church is a distinguished theatre on which the divine
glory is displayed” (Calvin).

“The visible church ... consists of all those throughout the

world that profess the true religion, together with their
children; and is the kingdom of the Lord Jesus Christ, the
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house and family of God, out of which there is no ordinary

possibility of salvation” (Westminster Confession of Faith,
25:2).

The visible church is also known as the local church. The

local church should be able to hold property for the purpose
of worship. Local churches are usually incorporated under
the laws of the state, and run by boards and agencies which
have to do with the dispensing of funds. There are countries
in which the law provides for unincorporated religious
societies holding property, and there are instances in which
the property of the church is held in the name of individuals.
Whatever the particular arrangement may be, local churches
find it necessary under nearly all circumstances to be so
organised in human society as to be able to hold property as
a stewardship under God.

It is thus necessary for the local church in her stewardship

of property to comply with the laws of the land and with
recognised ethical standards in the administration of real
estate, and invested and current funds. Those in charge
of all properties or funds should be meticulous in their
bookkeeping and subject to auditing by proper authorities
(see Rom 12:17, 13:13–14; 2 Cor 8:20–21; 1 Thess 4:12 and 1
Pet 2:12).

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 CHURCH IN THE OLD TESTAMENT
The Church in the Old Testament was Israel. Although a
nation, Israel possessed the characteristics of a church. She
was not merely a political entity, but a “separated” group,
a “chosen” people, a “called out” congregation. It was a
separated, chosen and called out congregation to worship
God (Ps 22:22; Heb 2:12). Stephen refers to Israel as “the
church in the wilderness” (Acts 7:38). Israel as such occupied
a particular territory.

One churchly feature of Israel was the provision for

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excommunication of unbelievers within the nation (cf. 1
Cor 5:1–13). The phrase, “cut off from his people,” often
found within the Pentateuch, refers to the excluding of
transgressors of the community from the fellowship and
worship of the body (Gen 17:14; Exod 12:15,19, 30:33, 31:14;
Lev 7:20–21, 25, 27; 17:4, 10, 14; 18:29; 19:8; 20:3, 5, 6, 17, 18;
22:3, 24; 23:29; Num 9:13; 15:30–31; 19:13, 20).

The Church is clearly found in the New Testament. Although

in the New Testament the word “nation” is used twice to
describe the church, it is used in the figurative and not literal
sense. When Christ denounced Israel for her faithlessness,
He said, “Therefore say I unto you, The kingdom of God shall
be taken from you, and given to a nation bringing forth the
fruits thereof” (Matt 21:43). These words may be understood
to predict the change of outward administration from the
church of Israel to the church as organised from the day of
Pentecost onward. If this is true, then the word “nation” is
used figuratively. Peter writes to Christians in Asia Minor,
“But ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should shew forth the
praises of him who hath called you out of darkness into his
marvellous light” (1 Pet 2:9). In this instance also it is clear
that the word “nation” is used metaphorically. Buswell said,

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 “The church today is not a nation in any literal sense of the
word, but it was a nation prior to the time of Christ.”

“The Church belongs to the Son of God. It is His. It is His

Body, His Bride. He is its Head and its King” (Carl McIntire).

BIBLICAL SEPARATION
Separation is not an option but a command. In the Old
Testament, God commanded the Israelites to keep themselves
separate from the heathen nations. In Deuteronomy 7:1–11,
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we read, “When the LORD thy God shall bring thee into the
land whither thou goest to possess it, and hath cast out many
nations before thee … thou shalt smite them, and utterly
destroy them; thou shalt make no covenant with them, nor
shew mercy unto them: Neither shalt thou make marriages
with them; thy daughter thou shalt not give unto his son, nor
his daughter shalt thou take unto thy son. For they will turn
away thy son from following me, that they may serve other
gods: so will the anger of the LORD be kindled against you,
and destroy thee suddenly … Thou shalt therefore keep the
commandments, and the statutes, and the judgments, which
I command thee this day, to do them.”

The command of separation here has the same imperatival

force as that of the Ten Commandments. Obedience
will bring blessings, disobedience will bring curses. The
command of separation was so serious that the Lord in
Deuteronomy 22:9–10 applied it to their daily agricultural
life: “Thou shalt not sow thy vineyard with divers seeds: lest
the fruit of thy seed which thou hast sown, and the fruit
of thy vineyard, be defiled. Thou shalt not plow with an ox
and an ass together.” Why such a rule against mixing the
seeds and the animals? The reason is purely pedagogical.
It was God’s practical way of teaching the Israelites on a
daily basis what it meant to be a separated people of God
(Deut 7:1–6). Each time they cultivated their fields, they
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would be reminded of the command of separation—“Be ye
not unequally yoked together with unbelievers” (2 Cor 6:14).
They must not forget to keep themselves separated and holy
unto God.

Not just in the Old Testament, but also in the New

Testament, separation is not an option but a command. In
the New Testament, the separation commandment is clearly
given in 2 Corinthians 6:14. There are several imperatives
here: (1) “Be ye not unequally yoked,” (2) “Come out,” (3)
“be ye separate,” and (4) “touch not.” Not only is the Church

ANTHROPOLOGY
commanded to be separate from unbelievers, she is also
commanded to be separate from disobedient believers.

In 2 Thessalonians 3:6, 14 and 15, we read, “Now we

command you, brethren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves from every brother
that walketh disorderly, and not after the tradition which
he received of us. … And if any man obey not our word by
this epistle, note that man, and have no company with him,
that he may be ashamed. Yet count him not as an enemy, but
admonish him as a brother.”

Concerning these errant believers, Paul commanded the

congregation, “withdraw yourselves” (v 6). The command,
“withdraw yourselves,” speaks of avoidance and shunning.
Paul tells the believers to cut themselves totally off from
a fellow Christian who “walketh disorderly.” The word
“disorderly” (ataktos) is a military term used of one who is
“out of ranks.” In other words, this disobedient person is not
standing in line with the apostolic “tradition” (paradosin).
“Tradition,” as used by Paul refers to the infallible teachings
of the Apostles of Jesus Christ, or the Holy Scriptures (1
Thess 2:13, 2 Tim 3:16). Paul continued, “And if any man
obey not our word by this epistle, note that man, and have
no company with him, that he may be ashamed” (v 14).
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 Hence, any member who is not walking according
to the Word of God faces the disciplinary action of
excommunication from the church. Paul told the church
to “note” that erring individual and “have no company with
him.” “Yet count him not as an enemy, but admonish him
as a brother.” The word “admonish” (noutheteo) can also
be translated as “instruct,” or “teach.” This tells us that
excommunication is for the purpose of correcting the errant
believer so that he might repent of his sin, and be restored
to the fellowship of the Church. The disciplinary act of
SYSTEMATIC THEOLOGY II

separation is thus constructive and not destructive.

Other passages on separation are Romans 12:1–2, 16:17, 1

Corinthians 15:33, Ephesians 5:11, 1 Thessalonians 5:22,
2 Thessalonians 3:6, 14–15, 1 Timothy 6:3–5, 2 Timothy
2:16–21, Titus 3:10, 1 Peter 1:14–16, 2 John 7:11, Jude 3, and
Revelation 18:4.

The doctrine of separation is a doctrine of preservation.

Like white blood cells in our body that seek and destroy any
invading virus or bacterium, separation keeps the Church
pure and free from false teachers and heresies.

Who is a Bible believer and Bible defender? It is the Christian

who loves the Lord and loves His Word 100%. Truth unites,
love divides (1 Cor 13:6). Every Christian should be a
defender of the faith. A true and faithful Christian believes
in the fundamentals of the Faith and defends them. In order
to defend the Christian Faith, the Christian must separate
himself from all forms of unbelief and apostasy.

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219
ANTHROPOLOGY
 PART III
SOTERIOLOGY
Knowing Salvation
 WHO IS JESUS CHRIST?
In Matthew 16:15, Jesus asked His disciples, “But whom say
ye that I am?” Peter answered, “Thou art the Christ, the Son
of the living God” (Matt 16:16).

Jesus Christ is the most important person in the history of

the world. He is the Messiah of Israel and the Saviour of His
Church. What does His Name mean? “Jesus” means “Saviour,”
and “Christ” means “the Anointed One.” He is our promised
Redeemer (Gen 3:15). According to the Westminster Shorter
Catechism, “The only Redeemer of God’s elect is the Lord
Jesus Christ, who being the Eternal Son of God, became
man, and so was, and continueth to be, God and man in two
distinct natures, and one person forever” (Question 21).

It is vital in Christian theology that the historical person

of Jesus Christ be none other than the Eternal Son of God,
equal in essence and same in substance with God the Father
and God the Holy Spirit. Like the other two persons of the
Holy Trinity—the Father and the Spirit, the Son is also
SYSTEMATIC THEOLOGY III

without beginning and without ending. He is just as truly

God as the Father is God and the Holy Spirit is God. And
when He became man, He was just as truly man as we are.

Jesus was born into this world through the virgin Mary. The
Son of God was conceived and born supernaturally and
miraculously in fulfilment of prophecy, “Therefore the Lord
himself shall give you a sign; Behold, a virgin shall conceive,
and bear a son, and shall call his name Immanuel” (Isa 7:14,
Matt 1:23). It was a unique conception and birth. The angel
told Mary, “And, behold, thou shalt conceive in thy womb,
and bring forth a son” (Luke 1:31), and so it happened that
“before they [i.e., Joseph and Mary] came together, she was
found with child of the Holy Ghost” (Matt 1:18). Mary
remained a virgin until she gave birth to Jesus: “And [Joseph]

222
knew her not till she had brought forth her firstborn son:
and he called his name JESUS” (Matt 1:25).

The supernatural phenomenon of God becoming man is a

mystery. This mystery can only be understood by the logic
of faith—“Through faith we understand …” (Heb 11:3). The
virgin birth must be explained scripturally, not scientifically.
Any attempt at a scientific explanation is sacrilegious.

JESUS IS GOD AND YET MAN

In John 10, we find the enemies of Christ rejecting Jesus’
declaration that He is God. In verse 30, Jesus said, “I and
my Father are one.” This led to a violent response: “the Jews
took stones again to stone him” (v 31). Jesus answered their
threat by saying, “Many good works have I shewed you from
my Father; for which of those works do ye stone me?” (v
32). They replied, “For a good work we stone thee not; but
for blasphemy; and because that thou, being a man, makest
thyself God” (v 33).

Can the people be blamed for rejecting Jesus as God? Here

SOTERIOLOGY
stands Jesus, obviously a man—He speaks, He breathes,
He walks, He exhibits all the common characteristics of
humanity. Yet He says, “I and my Father are one.” Jesus had
already declared “that God was his Father, making himself
equal with God” (John 5:18). He had even said “that all men
should honour the Son, even as they honour the Father.” And
He had added, “He that honoureth not the Son honoureth
not the Father which hath sent him” (John 5:23). In the
minds of His adversaries, for one who is obviously a man
to claim to be God, equal with God the Father, could not
possibly be true; and therefore such a claim was the height
of blasphemy.

Jesus’ reply on this occasion is of the greatest significance.

It is in connection with the doctrine of the image of God
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 in man. Jesus answered them, “Is it not written in your law,
I said, Ye are gods” (v 34). Jesus quoted Psalm 82:6, and
reasoned, “If he called them [i.e., these men] gods, unto
whom the word of God came, and the scripture cannot be
broken; say ye of him, whom the Father hath sanctified, and
sent into the world, Thou blasphemest; because I said, I am
the Son of God?” (v 36).

From Psalm 82:6, Jesus sought to point out that the

incarnation (i.e., the fact that God can become man) was not
a concept so difficult to accept. The fact that man is capable
of receiving the Word of God when it comes to him is one
proof that there is a corresponding nature between man and
God. Being made in God’s image, man resembles God in a
spiritual sense. That God can become a human being is thus
not something impossible. And so, Jesus’ declaration that
He is God Himself need not necessarily be blasphemous. By
virtue of the fact that He had done the works that only God
can do (v 35), His claim to deity was precisely true!
SYSTEMATIC THEOLOGY III

Jesus can never be questioned, He must be believed.

LOVE OF GOD IN CHRIST

Christ’s love for us is like super glue. We are forever stuck to
Him.

It was God’s love that sent Jesus Christ to save man from
their sins. The coming of Christ to save the world from sin
shows the love of God. This manifestation of love is seen in
Philippians 2:1-5 where Paul pleads, “If there be therefore
any consolation in Christ, if any comfort of love, if any
fellowship of the Spirit, if any bowels and mercies, fulfil ye
my joy, that ye be likeminded, having the same love, being of
one accord, of one mind. Let nothing be done through strife
or vainglory; but in lowliness of mind let each esteem other
better than themselves. Look not every man on his own
224
things, but every man also on the things of others. Let this
mind be in you, which was also in Christ Jesus.”

The people were commanded to manifest the same love for

one another as was exhibited by Christ (vv 2-4). Jesus was
in very essence God Himself (“being in the form of God”).
When He became man and lived on earth, He did not cease
to be God, but remained fully God—all-present, all-knowing,
and all-powerful.

The Westminster Shorter Catechism defines the attributes

of God as follows: “God is a spirit, infinite, eternal, and
unchangeable in His being, wisdom, power, holiness, justice,
goodness, and truth” (Question 4). When Jesus Christ took
on human flesh, He retained all these divine attributes as
indicated by the words “being in the form of God.”

It is written in Colossians 2:9, “For in him dwelleth all the

fulness of the Godhead bodily. And ye are complete in him,
which is the head of all principality and power.” It is written
again in another place, “And without controversy great is the

SOTERIOLOGY
mystery of godliness: God was manifest in the flesh, justified
in the Spirit, seen of angels, preached unto the Gentiles,
believed on in the world, received up into glory” (1 Tim 3:16).

There is no question that Jesus Christ was very God and very
Man in one Person when He was on earth.

PRE-EXISTENCE OF CHRIST
Jesus has a beginning of no beginning.

Jesus Christ—the Second Person of the Trinity—has always

existed. His pre-existence is taught in John 1:1-3. “In the
beginning was the Word, and the Word was with God, and
the Word was God. The same was in the beginning with

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 God. All things were made by him; and without him was not
any thing made that was made.”

Paul is equally clear in emphasising the pre-existence of

Christ in Colossians 1:15-17, “Who is the image of the
invisible God, the firstborn of every creature: for by him were
all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions,
or principalities, or powers: all things were created by him,
and for him: and he is before all things, and by him all things
consist.”

In the book of Revelation, Jesus is presented as the “Alpha

and Omega, the beginning and the ending” (Rev 1:8, 11; 21:6;
22:13). He is the Uncaused First Cause.

Jesus Himself explicitly expressed His pre-existence in His

high priestly prayer, “And now, O Father, glorify thou me
with thine own self with the glory which I had with thee
before the world was” (John 17:5). He constantly referred to
SYSTEMATIC THEOLOGY III

Himself as having “came forth from the Father.” He spoke

to the crowds of His ascending up to “where he was before”
(John 6:62). He declared in no uncertain terms His pre-
existence in John 8:56-58, “Your father Abraham rejoiced to
see my day: and he saw it, and was glad. Then said the Jews
unto him, Thou art not yet fifty years old, and hast thou seen
Abraham? Jesus said unto them, Verily, verily, I say unto you,
Before Abraham was, I am.” When Jesus referred to Himself
as the I AM, He was claiming to be Jehovah Himself (Exod
3:14-15).

SELF-HUMILIATION OF CHRIST
The Son of God became a human being entirely out of His
own choosing. He willingly became a man in order that He
might save mankind. He “made himself of no reputation,
and took upon him the form of a servant, and was made in
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the likeness of men: and being found in fashion as a man, he
humbled himself, and became obedient unto death, even the
death of the cross” (Phil 2:7-8).

Jesus already possessed equality with God before He became

man. His equality with God was not something that He
needed to strive for. It was His from time eternal. And when
He became man, He did not give up being God.

If that be the case, then what did Jesus leave behind to take
on human flesh? Well, He took upon Himself “the form of a
servant” (i.e., all the essential attributes of a servant), and was
made in “the likeness of men” (i.e., all the essential attributes
of a human being).

What Jesus gave up was not His deity, but His kingship. He
left His throne in heaven to become a slave on earth. He did
so in order that He might die upon the cross on the sinner’s
behalf (Heb 2:14).

Upon the successful completion of His redemptive mission,

SOTERIOLOGY
Jesus returned to His heavenly and glorified state as both
God and Man. Now, all who wish to enter into heaven
must kowtow to Him. The eternal Son of God is man’s only
Saviour (John 14:6).

“Every tongue should confess that Jesus Christ is Lord” (Phil

2:11). The word “Lord” is a reference to Jehovah or Yahweh.
Nobody can deny that Jesus truly bears the sacred name that
was given to Him in Old Testament Scripture, a name which
is above every name. Only Jesus Saves!

The exaltation of the Christ after His redemptive work on

earth should not be seen as a “promotion.” Such a thought
would radically contradict His eternal deity. His exaltation

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 was simply a resumption of the eternal equality He always
had with God.

ETERNAL EXALTATION OF CHRIST

Jesus Christ is the eternally exalted Lord. He was already
“exalted” before His humiliation as a man. He was there “in
the beginning.” He “laid the foundation of the earth.” The
“heavens” were His handiwork. Hebrews 2:10 restates Genesis
1:1, “In the beginning God created the heaven and the earth.”

If Christ were not the Eternal Son of God, He could never

have offered Himself as a sacrifice sufficient for every man.
Only our Saviour—Jesus Christ—can be our righteousness.
He is “Yahweh, our righteousness.” He alone can earn the
righteousness that we need to enter into the very presence of
God in heaven.

Christ was also truly the Son of man, and fully human.
When He was on earth, He was literally subjected to all kinds
of human experiences without sinning at any time. That is
SYSTEMATIC THEOLOGY III

why we can be encouraged “for we have not an high priest

which cannot be touched with the feeling of our infirmities;
but was in all points tempted like as we are, yet without sin”
(Heb 4:15). In His perfect and sinless humanity, He became
the Captain of our salvation (Heb 2:10) for “though he were
a Son, yet learned he obedience by the things which he
suffered; and being made perfect, he became the author of
eternal salvation unto all them that obey him” (Heb 5:8-9).

There is no contradiction in the 100% deity and 100%

humanity of Christ. The Lord did not cease to be God when
He became man. When He was on earth, He acted perfectly
according to His deity as well as humanity. His deity did not
in any way contradict His humanity, nor did His humanity
contradict His deity. As one Person with two natures, Christ
conducted Himself in perfect harmony as the God-Man.
228
When He was on earth, He accomplished what He had
always intended to accomplish even before the world began.

We find comfort in such a Perfect Saviour. Man can change

and disappoint us, but not God. He never changes, and
always keeps His promises—“Jesus Christ the same yesterday,
and to day, and for ever” (Heb 13:8).

CHRISTUS VERE RESURREXIT

“The resurrection is the chief point of the gospel” (Calvin).

Jesus was who and what He claimed to be. This is proved

by the fact that He rose from the dead as He said He would.
Christ’s resurrection is an indisputable fact of history. The
slogan, Christus vere resurrexit, “Christ truly arose,” has
been a rallying point for Christian faith and testimony all
through the centuries.

The resurrection of Christ is infallibly reported in the New

Testament Scripture (1 Cor 15:1-23). The New Testament was
penned at the beginning of our era. It was written within the

SOTERIOLOGY
Christian movement which had organised societies called
“churches” in the great cities of the Roman world. It was
penned by men who thoroughly believed that Jesus Christ
had arisen from the dead. They believed that His grave was
empty and that He had appeared in recognisable form in the
same body in which He had suffered on the cross.

The New Testament does not attempt to prove the

resurrection of Jesus. The resurrection was a publicly known
event. It was assumed to be true. No one who knew the facts
could intelligently dispute it. In those days, the resurrection
had to be told not proved.

In those days, there was one attempt to disprove the fact of

the resurrection of Christ as recorded in Matthew 28:11-15.
229
 The enemies of Christ invented a story that the disciples
came by night to steal His body when the guards were
sleeping! Matthew, of course, wasted no time to refute such
an argument (Matt 28:16-20). It seems that this was the only
opposing argument that circulated at that time (Matt 28:15).

Nonetheless, the fact of the resurrection was proclaimed

far and wide. The biblical writers had every confidence that
their testimony of the resurrection of Christ could not be
intelligently and evidentially challenged or refuted.

The resurrection did happen as the Scriptures say. Surely

men who are guilty of religious fraud, or who are pursuing
hallucinations, are not capable of producing a literature like
this. The New Testament itself is tangible evidence that
Christ arose from the dead.

“BY MANY INFALLIBLE PROOFS”

The Christian movement has existed in the world, and still
exists, solely on the basis of the truth that Jesus Christ died
SYSTEMATIC THEOLOGY III

on the cross and rose again from the dead. In the year AD
30, there was hardly a Christian church in the sense of a
conspicuous movement in human society. By the year AD 40
and shortly thereafter, Christian societies called “churches”
were formed in the cities of the Roman world. Christian
documents began to appear, and Christian names were
found inscribed in cemeteries. In a miraculous manner, the
Christian movement swept over the whole Roman Empire in
a matter of 300 years.

How did the Christian movement originate? The infallible

records of the Gospels and Acts reveal that Christianity
began by faith in the historical fact of Christ’s death, burial,
and resurrection in fulfilment of Scripture (1 Cor 15:1-4).
When Jesus died, His little group of disciples scattered and
fled. They were completely crushed in their hopes, and
230
testified of their own complete despair. Men do not describe
themselves in such terms fictitiously. They said, “We trusted
that it had been he which should have redeemed Israel”
(Luke 24:21), but now He is dead and all hope is lost.

Then suddenly the Christians changed in mind and spirit,

and faced the world with a testimony of courage and
confidence which has never yet died out. That Jesus Christ
has arisen from the dead is a fact attested “by many infallible
proofs” (Acts 1:3). The very existence of the Christian
movement even today is one important evidence that He
truly arose.

Another evidence for the resurrection of Christ is that before

the time of Christ, the Jewish day of worship was the seventh
day of the week; but the Christian church, immediately after
the resurrection, began to worship God on the first day of
the week. This was because the first day of the week was the
day of the Lord’s resurrection, and became known as “the
Lord’s Day” (John 20:1, 19 cf Acts 20:7, 1 Cor 16:2, Rev 1:10).

RESURRECTION LIFE

SOTERIOLOGY
Another proof of the resurrection of Jesus is the fact of
transformed lives. When a broken, sinful soul puts his
confidence in the Lord Jesus Christ, he experiences a
powerful change which is called “the resurrection life.” If
Jesus only died, then death conquered Him; but if Jesus died
and rose again, then His death was a victory. When one
believes in Jesus Christ as his personal Saviour, he lives a
renewed life by the power imparted to him by his risen Lord.
As Paul puts it, “Therefore we are buried with him by baptism
into death: that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk in
newness of life” (Rom 6:4). This miracle of transformed lives
upon belief in the Lord Jesus Christ as seen in the saints of

231
 old, and in believers today cannot be explained if Jesus only
died and did not rise again. Truly He is risen just as He said.

All Four Gospels in the New Testament tell us about the

resurrection of Jesus. These Gospels were written during
the generation of Jesus’ contemporaries while many who
had personal knowledge of the facts connected with His life
and death must have been still alive. By the year AD 170, the
Four Gospels had been widely circulated in the Roman world
not only as individual books, but also as a single “harmony.”
Tatian combined all Four Gospels into one, and called it
The Diatessaron. Thus, it cannot be denied that the Four
Gospels were written, widely circulated, generally accepted,
and already combined into a harmony of the gospels by the
year AD 170 (140 years after the death of Jesus). Tatian’s
very name for his harmony, The Diatessaron, assumes that
everyone would understand. Tatian would never have used
such a title if he could not have assumed that all would know
of the Four Gospels which he thus harmonised.
SYSTEMATIC THEOLOGY III

The Four Gospels were written very early, within the very
first century, soon after Jesus died and arose. We can say
with confidence that no competent New Testament scholar
would deny that Matthew, Mark, Luke and John were written
within the generation of Jesus’ contemporaries, that is, when
there must have been many men alive who were personally
acquainted with the facts. Matthew was written in about AD
40, Mark AD 45, Luke AD 50, and John AD 85.

FROM PERSECUTOR TO PROPAGATOR

Saul of Tarsus was a brilliant Jew, and thoroughly trained
in rabbinical learning. He hated the Christian church and
sought to destroy it. But all of a sudden, he became the
greatest propagator of the Christian Faith, and the greatest
missionary of the Christian Church (Acts 22:3-21). He also

232
became the author of at least 13 of the 27 books in the New
Testament.

What brought about this abrupt and stupendous change?

Saul testified that his radical change of position was due
to the overpowering supernatural vision of the resurrected
Christ. Through this experience, he was convinced that
Christ had arisen from the dead. He was once blind, but now
he saw. The resurrection of Christ is fact, not fiction. It has
indeed the power to change a person for the better, even
such a hater of Christianity as Saul.

Saul the persecutor became Paul the preacher. He went

about preaching the Gospel and establishing churches. His
method was, first of all, to preach in the Jewish synagogue,
expounding from the Old Testament Messianic prophecies
that Jesus was indeed the promised Christ to come, who died
and rose again. That Christ had risen from the dead was the
pivotal point in the message (1 Cor 1:17, 15:1-4).

There must have been hostile hearers of Paul’s preaching who

SOTERIOLOGY
would have done everything possible to refute his claims. But
nobody could. If Paul’s testimony of Christ’s resurrection
could be easily refuted, the churches he founded would not
have survived and flourished for years after his death.

Every true believer of Jesus Christ would have experienced

the power of His resurrection in his life. The truth of the
resurrection is better experienced than explained.

233
 FULLY GOD AND FULLY MAN
EARLY HISTORY OF THE DOCTRINE OF THE PERSON
AND THE NATURES OF CHRIST
Human Divine
Party Time Reference
Nature Nature
Docetists Late 1st Century 1 John 4:1-3 0% 100%
Ebionites 2nd Century Irenaeus, etc. 100% 0%
Condemned by
Arians 4th Century 100% 50%
Nicaea, 325
Condemned by
Apollinarians 4th Century 50% 100%
Constantinople, 381
100% 100%
Condemned by
Nestorians 5th Century (separate (separate
Ephesus, 431
person) person)
Condemned by
Eutychians 5th Century Chalcedon, 451 and 50% 50%
III Constantinople, 680
Defined by
Orthodox From Beginning 100% 100%
Chalcedon, 451

In the first four centuries, the Person of Christ was being

SYSTEMATIC THEOLOGY III

attacked. The erroneous views of Docetism, Ebionism,

Arianism, Apollinarianism, Nestorianism, and Eutychianism
were all condemned as heresies by the Early Church.

In the Council of Chalcedon (451 AD), the historic Christian

and Biblical view was finally stated: Christ is one person
with a fully divine nature and a fully human nature, and
His natures are without mixture, without change, without
division, without separation.

Besides John 1:1 and 14, the doctrine that Jesus Christ was
100% God and 100% Man is clearly taught in Colossians 2:9,
“For in him dwelleth all the fulness of the Godhead bodily,”
and 1 Timothy 3:16, “And without controversy great is the
mystery of godliness: God was manifest in the flesh.”

234
Jesus Christ is a Unique Person who alone is 100% God and
100% Man.

SINLESSNESS OF CHRIST
All human beings have inherited Adam’s original sin by
natural descent and birth for he was our first parent and
representative. Jesus Christ, on the other hand, was not born
in sin. This was because of His virgin conception and birth.
As such He was in no way involved or represented in the
original sin of Adam. Neither did He come under the guilt
of Adam’s transgression. In His birth He was supernaturally
protected from the pollution and corruption of sin. The
promise was made to Mary, “The Holy Ghost shall come
upon thee, and the power of the Highest shall overshadow
thee: therefore also that holy thing which shall be born of
thee shall be called the Son of God” (Luke 1:35).

Not only was Christ sinless at birth, He was sinless

throughout His life on earth. He could challenge His
enemies, “Which of you convinceth me of sin?” (John 8:46).
John refers to Him as “Jesus Christ the righteous” (1 John

SOTERIOLOGY
2:1). And John comments, “And every man that hath this
hope in him purifieth himself, even as he is pure” (1 John
3:3). Peter expresses the same thought, “Christ also suffered
for us, leaving us an example, that ye should follow his steps:
Who did no sin, neither was guile found in his mouth” (1
Pet 2:21-22). In all of His earthly trials, He was “without sin”
(Heb 4:15).

Christ was also sinless at the time of His death, at the

atonement. As the perfect Sacrifice for our sins, Jesus had to
be the spotless and unblemished Lamb of God. Paul wrote,
“For he hath made him to be sin for us, who knew no sin;
that we might be made the righteousness of God in him” (2
Cor 5:21). Peter likewise taught, “Forasmuch as ye know that
ye were not redeemed with corruptible things, as silver and
235
 gold, from your vain conversation received by tradition from
your fathers; but with the precious blood of Christ, as of a
lamb without blemish and without spot” (1 Pet 1:18-19).

PERFECT LAMB OF GOD

Jesus Christ was both the Great High Priest and the Lamb
of God. The Old Testament spotless lamb, “without blemish,”
that was required for the Passover (Exod 12:5) pointed to the
atonement that was accomplished by Christ. Likewise, as
Great High Priest, He had to be without blame: “For such
an high priest became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the heavens;
who needeth not daily, as those [ancient] high priests, to offer
up sacrifice, first for his own sins, and then for the people’s:
for this he did once, when he offered up himself. For the
law maketh men high priests which have infirmity; but the
word of the oath [Ps 110:4], which was since the law, maketh
[designates] the Son, who is consecrated for evermore” (Heb
7:26-28).
SYSTEMATIC THEOLOGY III

It goes without saying that the sinlessness of Christ is an

attribute which is absolutely essential to the atonement
which He accomplished on the cross of Calvary. His
sinlessness throughout His entire lifetime as He perfectly
obeyed God’s holy law is called His “active obedience.” He
had to live a perfect life before He could offer Himself as the
perfect sacrifice. The Lamb over me is Righteousness.

The Lord Jesus Christ had to overcome all kinds of trials and
temptations for the sake of earning the righteousness we
need to enter heaven. Hebrews 4:15 clearly says, “For we have
not an high priest which cannot be touched with the feeling
of our infirmities; but was in all points tempted [tried, tested]
like as we are, yet without sin.” The trials and temptations
Christ faced were very real, yet He went through them all

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without ever sinning. He had never at any time sinned in His
thought, word, or deed.

Many a time when we are tempted, we have already sinned

in our mind or in our heart even before committing the very
act of sin. It is important to understand that Jesus never
knew sin in any of these ways, for in Him there was no sin
at all. When trials or even temptations in our modern sense
of the word, came to Him, He had taken no previous steps
towards the sin and there was no sinful response in His
nature. That was why Jesus could say, “the prince of this
world cometh, and hath nothing in me” (John 14:30).

TEMPTATION OF JESUS
The temptation of Jesus is recorded in all three synoptic
gospels (Luke 4:1-13, Matt 4:1-11, Mark 1:12-13). It was truly
a crucial event in the life of Christ. We are told that Jesus,
being full of the Spirit, was immediately led by the Spirit into
the desert. There He was tempted by Satan for a period of 40
days and nights. During this period of time, Jesus fasted, and
did not eat anything. This made Him all the more physically

SOTERIOLOGY
vulnerable to the devil’s temptations.

Why did Jesus have to go through this time of temptation or

testing? Jesus had to go through this time of testing because
He had to earn the righteousness His people needed to enter
the kingdom of heaven. It was part of His active obedience.
Just like Adam had to be tested in the Garden of Eden in
order to secure life eternal through obedience, Christ as the
greater Adam had to go through such a test to secure our
salvation. This is clearly taught by Paul in Romans 5:12-21:
“Wherefore, as by one man sin entered into the world, and
death by sin; and so death passed upon all men, for that all
have sinned: (For until the law sin was in the world: but sin
is not imputed when there is no law. Nevertheless death
reigned from Adam to Moses, even over them that had not
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 sinned after the similitude of Adam’s transgression, who is
the figure of him that was to come. But not as the offence, so
also is the free gift. For if through the offence of one many
be dead, much more the grace of God, and the gift by grace,
which is by one man, Jesus Christ, hath abounded unto
many. And not as it was by one that sinned, so is the gift: for
the judgment was by one to condemnation, but the free gift
is of many offences unto justification. For if by one man’s
offence death reigned by one; much more they which receive
abundance of grace and of the gift of righteousness shall
reign in life by one, Jesus Christ.) Therefore as by the offence
of one judgment came upon all men to condemnation; even
so by the righteousness of one the free gift came upon all men
unto justification of life. For as by one man’s disobedience
many were made sinners, so by the obedience of one shall
many be made righteous. Moreover the law entered, that the
offence might abound. But where sin abounded, grace did
much more abound: that as sin hath reigned unto death, even
so might grace reign through righteousness unto eternal life
by Jesus Christ our Lord.”
SYSTEMATIC THEOLOGY III

Adam failed, but Christ passed the test. We are not only
saved by His death; we are also “saved by his life” (Rom 5:10).
Jesus saved us by His life, by His death, and by His life again.

In Luke, the temptation account is placed immediately after

the genealogy of Jesus which Luke has traced right back
to Adam. Luke through Paul’s instruction has correctly
portrayed Christ as the second Adam who must obtain
eternal life for man that the first Adam had failed to obtain.

What Adam failed to do under the covenant of works, Christ

succeeded under the covenant of grace. Christ, being man’s
perfect Representative, kept the Law of God on our behalf
through His active obedience. Adam failed to obey God’s
commandment in the Garden by yielding to Satan’s threefold
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 temptation (Gen 3:6, 1 John 2:16). But Christ successfully
resisted the same threefold temptation, thereby securing
“righteousness to every one that believeth” (Rom 10:4).

The threefold temptation consists of (1) the lust of the flesh,

(2) the lust of the eyes, and (3) the pride of life. Having been
tempted by Satan, Eve partook of the fruit because it was (1)
“good for food,” (lust of the flesh), (2) “pleasant to the eyes”
(lust of the eyes), and (3) “to be desired to make one wise”
(pride of life). By so disobeying God, Adam and Eve plunged
not only themselves, but also the whole human race into the
condemnation of sin.

Jesus Christ was also tempted in the same threefold way:

He was tempted (1) to turn stones into bread (the lust of the
flesh), (2) with the kingdoms of the world (lust of the eyes),
and (3) to jump from the pinnacle of the temple (the pride
of life). But Christ was victorious. He defeated Satan with
the Word of God quoting (1) Deuteronomy 8:3, “Man shall
not live by bread alone, but by every word that proceedeth
out of the mouth of God;” (2) Deuteronomy 6:13, “Thou

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shalt worship the Lord thy God, and him only shalt thou
serve;” and (3) Deuteronomy 6:16, “Thou shalt not tempt the
Lord thy God.” The Word of God is the Sword of the Spirit
(Eph 6:17). It is a very effective weapon against Satan’s fiery
darts of temptation. Christ conquered Satan. He perfectly
obeyed the commands of God, and so saved us by His active
obedience.

TRIAL IN GETHSEMANE
Jesus’ trial in Gethsemane is recorded in all three synoptic
gospels (Luke 22:39-46, Matt 26:30-46, Mark 14:26, 32-42).
Gethsemane (meaning “oil press”) was an olive tree garden
beyond the Kidron Valley, East of Jerusalem, near the Mount
of Olives. The “oil press” garden filled with the twisted
branches typical of olive trees vividly portrays the intense
239
 agony that Jesus went through as He thought of “this cup,”
i.e., His impending death on the cross. The agony was so
great that He sweated drops of blood. Christ shed His blood
not only at Calvary, but also at Gethsemane.

Here we have a display of His passive obedience. Although

He struggled in His flesh fearing the pain, suffering, and
death to come, yet He willingly obeyed His Father’s will to go
to the cross. Hebrews 5:7-9 makes clear, “Who in the days of
his flesh, when he had offered up prayers and supplications
with strong crying and tears unto him that was able to save
him from death, and was heard in that he feared; though he
were a Son, yet learned he obedience by the things which he
suffered; and being made perfect, he became the author of
eternal salvation unto all them that obey him.”

Did the Father answer the Son’s prayer? Indeed He did. His
prayer was answered because He prayed obediently, “not my
will, but thine, be done.” Jesus as the Theanthropos—the God-
Man—has two wills—the divine and the human. His human
SYSTEMATIC THEOLOGY III

will would like the cup removed, but His divine will which
was the same as the Father’s would have the cup drunk as
eternally decreed. That was why Jesus said to Peter, “the cup
which my Father hath given me, shall I not drink it?” (John
18:11). Jesus subjected His human will to the divine will. His
prayer that the Father’s will be done was answered (Heb
5:7). Although there was a holy tension between His human
will and divine will (the dynamics of which we are unable
to fathom), His divine will was in perfect harmony with His
Father’s—“I and my Father are one” (John 10:30).

The prayer that pleases the Father best is the prayer of faith:
“not my will, but thine, be done.”

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 TRIAL UPON THE CROSS
The most severe trial endured by our Lord Jesus Christ
during His earthly life was the trial of the cross. The physical
suffering was extreme. The crucifixion itself was preceded
by the scourging, the crown of thorns, the beatings, and the
indignities of every sort.

The physical suffering of Christ was indeed great, but His

spiritual suffering—the agony of mind and spirit—was
greater. For a minister of the Gospel or a missionary of the
cross there is no greater suffering than to see the message of
the grace of God despised and rejected. One learns to love
the souls to whom one tries to minister. When they reject
and despise the Gospel, one experiences great sadness and
sorrow. When Jesus bore our sins on the cross, He suffered
the hatred of those He loved, and suffered this in the
greatest possible degree. Our filthiness deserved that kind of
a treatment. All the angels should spit upon us; but Christ,
in order to present us pure and holy in the presence of the
Father, resolved to be spat upon.

SOTERIOLOGY
Jesus knew, of course, that hostility was developing against
Him. Of this there are many indications in the Gospels.
Jesus warned, “Give not that which is holy unto the dogs,
neither cast ye your pearls before swine, lest they trample
them under their feet, and turn again and rend you” (Matt
7:6). Those who are called to preach the gospel are called
to offer the holiest and the best to the worst. And they are
forewarned that their message will sometimes be despised
and they will sometimes be the objects of attack.

What Jesus did in His life on earth was precisely to give the
holiest to the dogs and to cast the pearl of heaven before
swine; and indeed they trampled both His message and His
person. This, not merely physical suffering, is the sacrifice of
the cross.
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 The most excruciating point of the suffering of Christ on the
cross was probably the time when He cried out, “My God, my
God, why hast thou forsaken me?” (Matt 27:46; Mark 15:34).
These words, taken from the opening verse of Psalm 22,
contain a mystery which no human mind can ever fathom.
If ever we who have trusted Christ feel forsaken of God, we
know that we are not really forsaken, for Christ endured this
for us as our Representative and Substitute on the cross. He
knows how to comfort and encourage us when we go to Him
in prayer (Heb 4:14-16).

“WHY HAST THOU FORSAKEN ME?”

Jesus has plumbed the depths of suffering and pain far
deeper than any man can go, far deeper than any finite mind
can comprehend. His cry, “My God, my God, why hast thou
forsaken me?,” shows His anguish. Although we do not know
the depth of the meaning of this outcry, we can be sure that
it represented no illusion or false impression. Our Lord
Jesus Christ on the cross by these words indicated that the
opening sentence of Psalm 22 described His condition at the
SYSTEMATIC THEOLOGY III

time. Yet the “forsaking” of verse one is not total forsaking,

for verse 24 of the same Psalm adds, “When he cried unto
him, he heard.”

It was indeed the Son and not the Father nor the Spirit who
died upon the cross. Nevertheless, the sin that the Son bore
was the sin against the Triune God. As such, the motivation
of the sacrifice and of the entire act of the atonement is just
as truly the motivation of the Father and of the Spirit, as it
is of the Son. The “God” of John 3:16 is actively concerned
in the accomplishment of His redemptive purpose. All
three Persons of the Trinity were involved in the work of
redemption, but it was the Second Person of the Godhead—
the Lord Jesus Christ—who suffered on the cross.

242
Calvin explains the words of Christ, “To such a degree was
Christ dejected, that in the depths of His agony He was
forced to exclaim, ‘My God, my God, why hast thou forsaken
me?’ … the expression was wrung from the anguish of His
inmost soul. We do not, however, insinuate that God was
ever hostile to Him or angry with Him. How could He be
angry with the beloved Son, with whom His soul was well
pleased? or how could He have appeased the Father by His
intercession for others if He were hostile to Himself?”.

When we read, “The LORD hath laid on him the iniquity of

us all,” He “make his soul an offering for sin,” “It pleased the
LORD to bruise him” (Isa 53:6, 10), “He ... spared not his own
Son, but delivered him up for us all” (Rom 8:32), we must
certainly understand that it was our sin that resulted in the
crucifixion of Christ. It was by the will of the Father (and of
course by His own will also) and by the power of the Holy
Spirit (Heb 9:14) that He was thus “delivered up” to bear our
sins.

When Christ uttered the words, “My God, my God, why hast

SOTERIOLOGY
thou forsaken me?,” on the cross, He was in effect telling His
disciples, “Remember the 22nd Psalm.” In other words, Jesus
was indicating that He was the fulfilment of that Messianic
Psalm.

Christ’s enemies had just quoted another saying from this

Psalm in taunting Him, “He trusted in God; let him deliver
him now, if he will have him: for he said, I am the Son of
God” (Matt 27:43, quoting Ps 22:8). This fact would give
added weight to Jesus’ citing this Psalm as proof that He has
indeed fulfilled the Psalm’s prophetic intent.

Although Psalm 22 speaks of the pain Christ suffered on

the cross, it is also filled with words of hope. For instance,
verse 22 says, “I will declare thy name unto my brethren:
243
 in the midst of the congregation will I praise thee.” These
very words are put into the lips of Jesus with a triumphant
note in Hebrews 2:12. It seems, therefore, that for Jesus to
quote the opening words of the Psalm as He hung upon the
cross would have meant to His disciples something like the
following: “Indeed I am in the situation described in this
prophetic Psalm. Other portions of the Psalm are now being
fulfilled, particularly the words, ‘They part my garments
among them, and cast lots upon my vesture’ (v 18). But
remember that this Psalm issues in triumph.”

Although the disciples were at the time filled with despair,

the recollection of Jesus’ reference to this Psalm might
well have reminded them of the promise. “For he hath not
despised nor abhorred the affliction of the afflicted; neither
hath he hid his face from him; but when he cried unto him,
he heard” (Ps 22:24).

FOREVER GOD AND MAN

The incarnation of Christ is permanent. Once the Son of
SYSTEMATIC THEOLOGY III

God became the Son of man, He will always remain both

Son of God and Son of man. The answer to question 21
of the Westminster Shorter Catechism states that Christ
“continueth to be God and man in two distinct natures and
one person forever.” Our Lord Jesus Christ continues to be a
man and ever will be a member of our race. This, of course,
does not mean that He is subject to the physical limitations
which characterise our life upon this earth, but it does mean
that He has a bodily, tangible form such as was manifested to
His disciples after His resurrection, and such as will appear
to us all in His glorious Second Coming. The promise of the
angels when Jesus ascended (Acts 1:11) was, “this same Jesus,
which is taken up from you into heaven, shall so come in like
manner as ye have seen him go into heaven.”

244
Our Lord Jesus Christ has, from eternity, and has never
ceased to have, all the attributes of Deity. Since His
incarnation He has, and will never cease to have, all the
essential attributes of humanity. It is of the nature of man,
created in the image of God, though fallen into sin, yet
redeemed by the grace of God, to enjoy eternal blessedness
with God in immortal form after the resurrection. Whatever
are the essential attributes of humanity in the resurrection
and in the unfolding vistas of eternity, our Lord Jesus Christ
has all those essential attributes. He is one of us.

As our Great High Priest, Jesus must ever remain not just
God, but also man. This truth is taught in the book of
Hebrews: “But so much was Jesus made a surety of a better
testament. And they truly were many priests, because they
were not suffered to continue by reason of death: but this
man, because he continueth ever, hath an unchangeable
priesthood. Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth
to make intercession for them” (Heb 7:22-25).

SATISFACTION, SUBSTITUTION, PROPITIATION

SOTERIOLOGY
The Westminster Confession of Faith declares, “The Lord
Jesus, by His perfect obedience and sacrifice of Himself
which He, through the Eternal Spirit once offered up to God,
hath fully satisfied the justice of His Father; and purchased
not only reconciliation, but an everlasting inheritance in
the Kingdom of Heaven for all those whom the Father hath
given unto Him” (8:5). The Westminster Shorter Catechism
Question 25 asks, “How doth Christ execute the office of a
priest?” The answer given is, “Christ executeth the office
of a priest, in His once offering up of Himself a sacrifice to
satisfy divine justice, and reconcile us to God, and in making
continual intercession for us”.

245
 The doctrine of the atonement may be seen as a satisfaction.
The meaning of this term in such a context is by no means
psychological, i.e., it is not the mere satisfaction of a desire.
The term in the theological context simply means that the
atonement of Christ which He offered by His shed blood
upon the cross, satisfies the demands of God’s holy law.

Man has broken the holy law of God, and the penalty for
such a sin is death (Rom 6:23). Christ on the cross bore
the penalty rightly due to us for our sins. This is taught in
many passages of Scripture, for example, “he was wounded
for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him” (Isa 53:5). The
divinely instituted moral order in the universe required the
infliction of a just penalty for any violation of the moral law.
As such, the atonement of Christ may also be understood as
a substitution. Christ died for our sins in our place as our
substitute. Calvin wrote, “In order that Christ might satisfy
for us, it was necessary that he should be placed as a guilty
person at the judgement-seat of God actually to undergo in
SYSTEMATIC THEOLOGY III

our room the judgement of God.”

In the payment of sin’s penalty, the Lord became the

propitiation for our sins. 1 John 2:2 declares, “And he is
the propitiation for our sins: and not for ours only, but also
for the sins of the whole world.” Propitiation speaks of not
only the covering of sins, but also the appeasement of God’s
wrath against the sinner. It is necessary to point out that
our salvation is totally based upon our genuine acceptance
of what Christ has accomplished for us, and not just a mere
understanding of that fact. A mere understanding of the
fact of the gospel does not save. A person is saved only when
he (1) knows the gospel (2) agrees with the gospel, and (3)
believes in the gospel. All three factors of knowing, agreeing,
and believing must be in place if salvation is to take place.
When one believes that “Christ died for our sins according
246
to the scriptures” (1 Cor 15:3), and when a person accepts
Christ thus as his Saviour, he is regenerated, and becomes a
member of the household of faith.

The work of God in making a sinner a saint is a supernatural

one. The gospel can be perfectly understandable to a
kindergarten child who listens obediently to the Word of
God with simple, childlike trust. But the same gospel can be
well nigh impossible for a PhD to understand if he does not
believe the Holy Scriptures, and proudly thinks he knows
better than God. That was why Paul said, “For the preaching
of the cross is to them that perish foolishness; but unto us
which are saved it is the power of God … For after that in
the wisdom of God the world by wisdom knew not God, it
pleased God by the foolishness of preaching to save them
that believe” (1 Cor 1:18, 21).

The story is told of a simple-minded man who presented

himself before the elders of a great city church and asked to
be admitted as a communicant member. He was unable to
memorise the statements found in the catechism, and was

SOTERIOLOGY
unable to state the doctrines with any degree of clarity. The
elders were about to dismiss him when one of them asked,
“Why did you come to apply for membership if you cannot
explain your faith?” At this, tears came to the eyes of the
simple-minded man, and with genuine earnestness he said,
“I’m a poor sinner and nothing at all, but Jesus my Saviour is
all in all.” He was accepted and went on to live a simple but
radiant Christian life.

FORGIVENESS
When thinking of the cross, think forgiveness.

It is important to note that when Christ died for our sins

upon the cross, He was not a “third party,” but the party
sinned against. The “One Mediator” is “God manifest in the
247
 flesh” (1 Tim 2:5; 3:16). Since genuine forgiveness necessarily
involves substitutional bearing of the sin forgiven, and since
the crucifixion of Christ is to be taken as the all-inclusive,
all-representative act of sin, therefore Christ died for my sin
in my place as my Substitute. I should justly have been swept
into the Lake of Fire. Upon the cross, He might have said,
“Angels, destroy them.” But when He said, “Father, forgive
them,” He was dying in my place.

Christ died for my sins as my Substitute. All forgiveness,

human and divine, is in the very nature of the case
substitutional. No one ever really forgives another, except he
bears the penalty of the other’s sin against him. When the
state pardons a criminal, society takes upon itself the burden
of the criminal’s guilt.

The guilt of one individual’s sin against another cannot

morally be transferred to a third party. Moses and Paul
prayed that they might become substitutes for Israel, and
bear their guilt, but it was morally impossible, for they were
SYSTEMATIC THEOLOGY III

third parties in the affair. “None of them can by any means

redeem his brother, nor give to God a ransom for him” (Ps
49:7). When we say that Christ died as our Substitute, we do
not in any sense imply that He was a third party who stepped
in between God and man.

Christ was not a third party in the affair at Calvary. He was

the very party against whom that sin (and every sin in the
final analysis) was committed. At Calvary, 12 legions of
angels could not wait to slay the guilty who had put Jesus
on the cross, but the lone Saviour, the one whom we had
sinned against, in forgiveness, bore the guilt Himself. The
whole meaning of the death of Christ can be summed up in
one word, the beautiful word “forgiveness.” When the Son
of God, being hanged on a gibbet of shame by the sons of
men, said, “Father, forgive them,” instead of saying “Angels,
248
destroy them,” He did, in the clearest imaginable way,
substitute Himself for the sinners, and bare their sin “in his
own body on the tree.” What a wonderful Saviour!

SIN OFFERING
Jesus Christ was our “sin offering.” The epistle to the
Hebrews as a whole presents Christ as our great high
priest, offering Himself upon the cross as our sacrifice.
His priesthood was not the priesthood of Aaron, but the
priesthood of Melchizedek, who was both king and priest, a
priesthood which both preceded and superseded the Aaronic
priesthood. It was necessary for the Aaronic priest, who
himself was “compassed with infirmity,” to make an offering
not only for the sins of the people, but also for his own sins
(Heb 5:2-3). “So also Christ glorified not himself to be made
an high priest; but [He who glorified Him was] he that said
unto him, ‘Thou art my Son, to day have I begotten thee’ [Ps
2:7]. As he saith also in another place [Ps 110:4], ‘Thou art a
priest for ever after the order of Melchisedec’” (Heb 5:5-6).
“For such an high priest became us ... who needeth not daily,
as those [ancient] high priests, to offer up sacrifice, first for

SOTERIOLOGY
his own sins, and then for the people’s: for this [sin offering]
he did once, when he offered up himself” (Heb 7:26-27).
Christ as the high priest offering Himself as a sin offering
was nothing other than the substitutional atonement. Jesus
was both Priest and Sacrifice.

The high priesthood and the sin offering are not the only
terms in which the atonement of Christ is presented in the
Scriptures. Another scriptural word for the atonement of
Christ is “ransom.” Matthew and Mark both record Christ’s
saying that He came “to give his life a ransom for many” (Matt
20:28; Mark 10:45). Paul writes to Titus, He “gave himself for
us, that he might redeem [ransom] us from all iniquity, and
purify unto himself a peculiar people, zealous of good works”
(Tit 2:14). Peter writes, “Forasmuch as ye know that ye were
249
 not redeemed [ransomed] with corruptible things, as silver
and gold, from your vain conversation received by tradition
from your fathers; but with the precious blood of Christ, as
of a lamb without blemish and without spot” (1 Pet 1:18-19).

Another mode of expression representing the atonement

of Christ is the “payment of debt.” We are taught to say
in the Lord’s Prayer, “Forgive us our debts, as we forgive
our debtors” (Matt 6:12). The grace of God is presented in
several passages in Jesus’ teachings, as the forgiveness of a
debt (Matt 18:30ff; Luke 7:41).

SAVIOUR
The word “saviour” and the corresponding abstract noun,
“salvation,” and the verb, “save,” occur frequently throughout
the Scripture. The word “saviour” may be applied to anyone
who saves from any pitiable circumstance. In the New
Testament, the word “saviour” sometimes applies to the
Father: in 1 Timothy 1:1, “God our Saviour, and Lord Jesus
Christ, which is our hope,” and probably also in 1 Timothy
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4:10, Titus 1:3; 3:4.

The most common and most important use of these words

has to do with salvation from sin and its consequences, the
salvation that comes from God the Father through Jesus
Christ who is called the Saviour pre-eminently. His function
as such is stated in Matthew 1:21, “thou shalt call his name
JESUS [‘Jesus’ is the Greek equivalent of the Hebrew Yeshua
which means ‘Yahweh is Salvation’]: for he shall save his
people from their sins.” The saviourhood of Christ is further
highlighted in such texts as the following: “For the Son of
man is come to seek and to save that which was lost” (Luke
19:10). “The God of our fathers raised up Jesus, whom ye slew
and hanged on a tree. Him hath God exalted with his right
hand to be a Prince and a Saviour, for to give repentance to
Israel, and forgiveness of sins” (Acts 5:30-31). “Much more
250
 then, being now justified by his blood, we shall be saved
from wrath through him. For if, when we were enemies, we
were reconciled to God by the death of his Son, much more,
being reconciled, we shall be saved by his life” (Rom 5:9-10).
“For our conversation is in heaven; from whence also we look
for the Saviour, the Lord Jesus Christ” (Phil 3:20). “This is
a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners; of whom I am chief”
(1 Tim 1:15). “But is now made manifest by the appearing of
our Saviour Jesus Christ, who hath abolished death, and hath
brought life and immortality to light through the gospel” (2
Tim 1:10). “Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ;
who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous
of good works” (Tit 2:13-14). “Wherefore he is able also to
save them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them” (Heb
7:25).

Jesus saved the world sufficiently but the elect efficiently.

SOTERIOLOGY
A TRANSACTION ONCE FOR ALL
Christ’s atonement on the cross of Calvary must be
regarded as a transaction never to be repeated, an actual
accomplishment of the salvation of God’s elect once for all.

The atonement is and was efficacious in all ages, past and

future. It was the basis of “the remission of sins that are
past” (Rom 3:25). It signifies that God is both “just, and the
justifier of him which believeth in Jesus” (Rom 3:26), and
it is the basis of the continuous process of sanctification (1
John 1:7). Paul teaches, “Knowing that Christ being raised
from the dead dieth no more; death hath no more dominion
over him. For in that he died, he died unto sin once [for all]:
but in that he liveth, he liveth unto God” (Rom 6:9-10). The
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 epistle to the Hebrews states that Christ accomplished His
offering of Himself as a sin offering “once [for all]” (Heb 7:27).
It also emphasises the finality of this unrepeatable offering:
“Nor yet that he should offer himself often, as the high priest
entereth into the holy place every year with blood of others;
for then must he often have suffered since the foundation of
the world: but now once [for all] in the end of the world hath
he appeared to put away sin by the sacrifice of himself” (Heb
9:25-26). Christ is “the author of eternal salvation unto all
them that obey him” (Heb 5:9). “Wherefore he is able also
to save them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them” (Heb
7:25).

The once-for-all atonement of Christ fulfilled the satisfaction

of the eternal principle of divine justice and the vindication
of God’s holy law. It thus speaks against the error of the
Roman Catholic version of the Holy Communion (or the
mass, or Eucharist) which teaches that Christ’s atoning work
is still unfinished, that each time the bread and the cup are
SYSTEMATIC THEOLOGY III

observed, Christ is crucified all over again. Calvin said, “The

Mass is the head of all abominations, and must therefore be
condemned as devilish.”

THE UNPARDONABLE SIN

The good news of salvation is offered to all men everywhere.
When certain men stubbornly and finally reject the grace of
God offered to them, they “sin against the Holy Spirit” and
commit the “unpardonable sin.” The unpardonable sin is the
irrevocable rejection of the grace of God in the atoning work
of Christ that is offered to lost men through the convicting
work of the Holy Spirit.

The unpardonable sin proves the once-for-all atonement

of Christ. When sinful men reject the atonement of Christ,
there is no more or no further atonement. They are “in
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danger of eternal damnation,” and are “guilty of an eternal
sin” (Mark 3:29).

That Christ “dies not again” adds striking significance to the

statement found in Hebrews 6:4-6. Those who commit the
unpardonable sin are trying to crucify Jesus all over again.
It speaks of the extreme wickedness of those who have had
every opportunity of salvation and have definitely rejected it.
The statement is that those here described will never repent,
“It is impossible to renew them again unto [the point of]
repentance.” They are definitely not born-again individuals.
They only appear to believe, but actually do not believe in
Christ. A true believer can never commit the unpardonable
sin.

Paul warned against an unholy participation of the Lord’s

Supper, “Wherefore whosoever shall eat this bread, and
drink this cup of the Lord, unworthily, shall be guilty of the
body and blood of the Lord. But let a man examine himself,
and so let him eat of that bread, and drink of that cup. For
he that eateth and drinketh unworthily, eateth and drinketh

SOTERIOLOGY
damnation to himself, not discerning the Lord’s body” (1 Cor
11:27-29). These words corroborate the fact that Christ “dies
not again,” and shed light on the words in Hebrews 6:6, “they
[try to] crucify to themselves the Son of God afresh, and put
him to an open shame.”

Six things are asserted of the persons discussed in Hebrews

6:4-6: (1) They have been “enlightened.” This must mean
that they have heard the Gospel of Jesus Christ, but it does
not necessarily mean they have been genuinely converted.
(2) They “have tasted of the heavenly gift.” This can be taken
to mean that they have enjoyed the fellowship of the saints,
perhaps in a Christian family or in the church, just as Judas
Iscariot enjoyed the company of the other disciples. (3) They
“were made partakers of the Holy Ghost.” This need not mean
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 that they have been born again, but that they have been
witnesses of the powerful work of the Holy Spirit in the lives
of others. (4) They “have tasted the good word of God.” There
are many unsaved people who enjoy reading the Scriptures
as great literature, but not necessarily as the Word of God
to be obeyed. (5) They “have tasted … the powers of the
world to come.” These have known the Kingdom promises
of God, and yet prefer this sinful world than the glorious
world to come. (6) They have fallen “away.” This does not
mean that they were once saved and then lost again, but that
with all the benefits of Christian instruction, fellowship with
Christian people, conviction of the Holy Spirit under God’s
common grace, they have finally and deliberately denied
and rejected Jesus Christ. It must be understood that the
church visible on earth is a mixed multitude comprising
both true believers and false believers. The latter are those
who “crucify to themselves the Son of God afresh, and put
him to an open shame.” They were never truly born again in
the first place.
SYSTEMATIC THEOLOGY III

Dr H Framer Smith was correct to conclude, “There is no

stronger force of love and persuasion, there is no greater
message of love in the universe, than the message of the
grace of God revealed in the cross of our Lord Jesus Christ.
Those who deliberately and finally reject Christ, and resist
the convicting power of the Holy Spirit, will never repent.”

ACTIVE OBEDIENCE OF CHRIST

The Lord Jesus Christ saved us by His perfect obedience.
Calvin says in his Institutes, “… in general He accomplished
it [the atonement] for us by the whole course of His
obedience. This is proved by the testimony of Paul, ‘As by
one man’s disobedience many were made sinners, so by the
obedience of one shall many be made righteous’ (Rom 5:19).”
Calvin continues, “In short, from the time of His assuming
the character of a servant, He began to pay the price of
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 our deliverance in order to redeem us.” Calvin notes that
the Apostles’ Creed refers especially to Christ’s death and
resurrection, “in which the sum of perfect salvation consists.
Yet there is no exclusion of the rest of the obedience which
He performed in His life; as Paul comprehends the whole
of it, from the beginning to the end, when he says, that He
‘made himself of no reputation, and took upon him the form
of a servant, ... and became obedient unto death, even the
death of the cross’ (Phil 2:7-8).”

In his Systematic Theology, Charles Hodge does not say

very much about the doctrine of the active obedience of
Christ, but he does make the doctrine clear, “… that our
moral excellence, habitual or actual, is not and cannot be
the ground of any judicial declaration [such as the doctrine
of justification includes]. What then is the ground? The
Bible and the people of God, with one voice answer, ‘the
righteousness of Christ.’ ... it is ... the answer rendered
by every believer’s heart. He relies for his acceptance with
God, not on himself, but on Christ, not on what he is or has
done, but on what Christ is and has done for him. By the

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righteousness of Christ is meant all that He became and
suffered to satisfy the demands of divine justice, and merit for
His people the forgiveness of sin and the gift of eternal life.”
In other words, Jesus Christ kept the Ten Commandments
on our behalf in order to earn the righteousness that we
need to enter into heaven. Our garment of righteousness is
not self-made or man-made but Christ-made.

Christ saved His people by His active and passive obedience.

The active obedience refers to His keeping of the Law, while
His passive obedience speaks of His sufferings on earth and
His eventual death on the cross. Although this distinction
is scriptural, it is important to understand that the active
and passive obedience of Christ are not two obediences but
one complete and unified obedience. The active and passive
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 obedience of Christ are simply two aspects of the one
obedience of Christ.

Jesus’ keeping of the Law and His sufferings on the Cross are
for the sole purpose of saving His people from their sins. We
are justified by His blood which represents His life as well
as His death. The obedience of Christ includes all He did in
satisfying the demands of the law from the time of His birth
to the time of His death (Gal 4:4-5). A A Hodge rightly said,
“He lived His whole life, from His birth to His death, as our
representative, obeying and suffering in our stead and for
our sakes; and during this whole course all His suffering was
obedience and all His obedience was suffering ... His earthly
life as suffering, cancels the penalty, and, as obedience,
fulfills the precept and secures the promised reward.”

A A Hodge went on to say, “The endurance of the penalty

therefore, is required of Christ’s people in order that their
sins be expiated. And perfect obedience is required for
a definite period, in order that they may be righteously
SYSTEMATIC THEOLOGY III

advanced to the grace which had, from the beginning,

been offered only on that condition. The active and passive
obedience of Christ, the suffering of the penalty for the
remission of sin, and the obeying of the law for life, do not
therefore constitute two satisfactions, but are one complete
and perfect satisfaction of the whole law in all its relations.”

The doctrine of the passive obedience of Christ is

often emphasised, but the active obedience of Christ is
unfortunately quite neglected in churches and Bible schools.
Christians ought not to be ignorant of this important aspect
of Christ’s obedience. The last words of J Gresham Machen,
the great Biblical scholar, were, “The active obedience of
Christ … no hope without it.” Amen!

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 ONE ATONEMENT
The active obedience of Christ was His holy life, and the
passive obedience was His suffering for our sins on the cross.
They are not two atonements, but one single atonement.
Let it be emphasised that the active obedience and passive
obedience of Christ are two phases of that one atonement.

If Christ had not lived a sinless life in complete and absolute

obedience to God’s holy law, He could not have offered a
perfect sacrifice “without blemish” on the analogy of the Old
Testament sin offering. The Lord lived a perfect life as God
manifest in the flesh. He offered that perfect life as a perfect
sacrifice upon the cross, as upon the altar of the heavenly
tabernacle. His resurrection gave positive evidence proving
that His perfect life and His perfect sacrifice constituted a
victory for us, a victory over all His and our enemies. It is
because of the active obedience of Christ that we may “be
found in him, not having [our] own righteousness, … but
that which is through the faith of Christ, the righteousness
which is of God by faith” (Phil 3:9).

SOTERIOLOGY
We have a very thorough, complete and perfect Saviour who
left nothing out to save us from our sins, and to gain the
righteousness that we need to enter into heaven. That is why
the Scriptures say that Christ is the Author and Finisher of
our faith. Hebrews 5:8-9 tells us, “Though he were a Son,
yet learned he obedience by the things which he suffered;
and being made perfect, he became the author of eternal
salvation unto all them that obey him.” Since we have such
a wonderful Saviour, we are enjoined to keep “looking unto
Jesus the author and finisher of our faith; who for the joy that
was set before him endured the cross, despising the shame,
and is set down at the right hand of the throne of God” (Heb
12:2). Jesus did the work of salvation every moment of every
day throughout His life on earth.

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 HOLY CHARACTER OF GOD
God is holy and He demands that we be holy too. When Jesus
said, in the Sermon on the Mount, “Be ye therefore perfect,
even as your Father which is in heaven is perfect” (Matt
5:48), He was doubtless referring to the many Old Testament
passages which demand holiness from God’s people on the
basis of the holiness of God’s own character. Jesus doubtless
had in mind such passages as Deuteronomy 18:13, “Thou
shalt be perfect with the LORD thy God.” “For I am the
LORD your God: ye shall therefore sanctify yourselves, and
ye shall be holy; for I am holy: … For I am the LORD that
bringeth you up out of the land of Egypt, to be your God: ye
shall therefore be holy, for I am holy. … Ye shall be holy: for I
the LORD your God am holy” (Lev 11:44-45; 19:2).

The implications of God’s holiness upon His creatures are

clearly expressed in Isaiah’s vision of God’s throne. Isaiah
recounted his fearful experience, “In the year that king
Uzziah died I saw also the Lord sitting upon a throne,
high and lifted up, and his train filled the temple. Above
SYSTEMATIC THEOLOGY III

it stood the seraphims: each one had six wings; with twain
he covered his face, and with twain he covered his feet, and
with twain he did fly. And one cried unto another, and said,
Holy, holy, holy, is the LORD of hosts: the whole earth is full
of his glory. And the posts of the door moved at the voice of
him that cried, and the house was filled with smoke. Then
said I, Woe is me! for I am undone; because I am a man of
unclean lips, and I dwell in the midst of a people of unclean
lips: for mine eyes have seen the King, the LORD of hosts”
(Isa 6:1-5). Unless God cleanses us from sin, and makes us
holy, we may not at all come nigh His very holy presence.

The thrice holy God does not and cannot condone sin.
Sinners will one day be judged and punished by God. God
will “by no means clear the guilty” (Exod 34:4-7). Sins
not punished in this life will be punished in the next (Rev
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20:13-15). If earthly judges cannot allow criminals to go
unpunished, how much more will the heavenly Judge punish
those who sin against Him!

Habakkuk declares the holy character of God, “Thou art of

purer eyes than to behold evil, and canst not look on iniquity”
(Hab 1:13). These words of Habakkuk must not be taken out
of context, for he continues, “Wherefore lookest thou upon
them that deal treacherously, and holdest thy tongue when
the wicked devoureth the man that is more righteous than
he?” Habakkuk’s answer to this question is that the offenders
will come into “judgment” (v 12), and in the meantime, “the
just shall live by his faith” (Hab 2:4). In other words, God’s
holy character must ultimately require that sin be punished.
Faith in the vindicatory judgement of God is a strong element
in the entire faith message of Habakkuk’s prophecy.

The implications of the holy character of God are vividly set

forth in the epistle to the Hebrews, “It is a fearful thing to
fall into the hands of the living God” (Heb 10:31). “Holiness,
without which no man shall see the Lord” (Heb 12:14).

SOTERIOLOGY
Those who reject the Gospel of Jesus Christ and the glories
of the world to come can only expect to face the wrath and
judgement of God, “For our God is a consuming fire” (Heb
12:29).

All said, it is important to know that the God of the Bible

hates sin and will certainly punish sin. His wrath against all
sin and corruption contrary to His holy nature, is revealed
in present judgements, and solemnly and emphatically
predicted as most certainly coming in the final judgement.

REPRESENTATIVE PRINCIPLE
The representative principle is a fact of human life and
is seen throughout human history. We act through our
representatives and are responsible, not only as isolated
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 individuals, but also as individual members of our
communities.

Buswell proved this principle by arguing from Scripture

and society. He wrote, “In Bible history, it is strikingly clear
that God deals not only with individuals, but with families,
with nations, and with the human race as a solidarity, yet
a solidarity in which individual responsibility is never
submerged or set aside by group responsibility.

“In human society, it is frequently possible for an individual,

though legally and morally represented, and hence
implicated, to repudiate his original representatives and
choose other representatives. In human affairs, this can be
done by revolution, or by emigration, or by some other form
of identification with representatives of an opposite group.”

The representative principle may be thus illustrated: I am

a Singapore citizen because I was born to parents who are
Singapore citizens. I became a Singaporean by representation
SYSTEMATIC THEOLOGY III

of my parents. However, if I do not wish to remain a

Singapore citizen, I can choose to emigrate and identify
myself with another country.

Theologically speaking then, “I became a wicked sinner, both

guilty and corrupt, in the Garden of Eden. I was not there
but my representative acted for me. I am involved not simply
because of the physiological solidarity of the human race, but
chiefly on the representative principle. But I have repudiated
my representative, by whom I was constituted a guilty and
corrupt sinner. I died for my sins on the cross of Calvary in
the year AD 30. I was not there, but my Representative was
there. I have chosen to accept Him as my Representative, my
covenant Head, my substitutional Sin-Bearer. I have gone to
Him, as it were, ‘without the camp’ (Heb 13:12-13).

260
“Just as the representative principle is right and is
understandable in human affairs, so the doctrine of the
substitutional atonement is not only taught explicitly in the
Scriptures, but it is rationally and ethically comprehensible”
(Buswell).

The biblical doctrine of the atonement, the doctrine that

Christ died for my sins, in my place, as my Substitute, is
logically grounded upon the representative principle. Just
as Adam in his sin represented me, and through his action
I am constituted a guilty sinner, so Christ on the cross
represented His elect as their federal, or covenant Head (Rom
5:12-21). Christ is thus the sinner’s only and best Substitute
for salvation.

COVENANT OF WORKS
The God of the Bible is a covenant God. He relates with man
according to His covenants. A covenant in the biblical sense
is an agreement between God and man where God promises
to bless man if and when he keeps the stipulation(s) laid
down by Him.

SOTERIOLOGY
“The first covenant made with man was a covenant of works,
wherein life was promised to Adam; and in him to his
posterity, upon condition of perfect and personal obedience”
(Westminster Confession of Faith, 7:2). In the Garden of
Eden, God entered into a covenant of works with Adam.
God promised Adam eternal life upon condition of perfect
obedience. If Adam did well by not eating from the forbidden
tree of the knowledge of good and evil, he would have lived
forever, and not die.

God created Adam with a free will. Adam, in his state of

innocency, had freedom, and power to will and to do that
which was good and well pleasing to God; but at the same

261
 time, he was capable of disobedience, and so might fall from
it.

In the covenant of works, Adam was the representative and

federal head of the human race. Therefore, whatever he
did, he did on behalf of all mankind (Rom 5:12, 19). Adam
was under probation in the Garden. He was subjected to a
test. He was given freedom of will to choose between God
and self, between obedience or rebellion (Gen 2:15-17).
Eternal life was not automatically given; it had to be earned.
God promised Adam eternal life if he obeyed (Rom 7:10).
Disobedience incurred the penalty of eternal death (Rom
6:23).

Adam disobeyed God, and fell into sin (Gen 3:1-7), and that is
the reason why the world is in such a miserable state today—
the sufferings, diseases, pain, wars, immorality, broken
families, etc, are all due to man’s original sin against God.

Man is to blame for the sufferings of this world, not God.

SYSTEMATIC THEOLOGY III

TWO TREES OF EDEN

The tree of life and the tree of the knowledge of good and
evil were real historical trees (Gen 2:9, 16-17). What was the
significance of these two special trees?

The tree of life symbolises eternal life (Gen 3:22-24; cf. Rev
2:7, 22:2, 14). Man was free to partake of the tree of life
before he became sinful. It is symbolic of life and obedience.
It should be seen in the same way the sacrificial system of the
Old Testament, and the sacraments of the New Testament
are seen as symbolic of a believer’s faith in God. Adam in
the Garden was under probation. He was not in a position
of permanent spiritual sonship yet. If he had chosen to eat
of the fruit of this tree, he would have been elevated to this

262
blessed position eternally, and his posterity would have
enjoyed the same.

The tree of life is not magical. The idea that eating the fruit
will bring about physical longevity and immunity from
disease is false. Neither is the tree mythical. The mythical
view denies the historical truthfulness of the Genesis
account.

The tree of the knowledge of good and evil must not be

seen in the magical and mythical, but symbolical sense.
The phrase “good and evil” is to be understood ethically
or morally. (Deut 1:39, 30;15, 2 Sam 14:17, 1 Kings 3:9, Isa
5:20, 7:15-16, Amos 5:14-15, Mic 3:2). This knowledge that
is spoken of is not pure cognitive knowledge. (We can infer
from Gen 2:16-17 that Adam knew in his mind the evil of
disobedience and the good of obedience even before he
sinned.) This knowledge rather is experiential knowledge.
It is the knowledge of action and commitment (Gen 3:6;
cf. 1 John 2:15-17). The eating of the forbidden fruit was an
act of disobedience towards God. This resulted in physical,

SOTERIOLOGY
spiritual, and eternal death. Man became an enemy of God.
It is separation from the presence of God, and a severance of
relationship with Him (Gen 2:17; cf. Rom 6:23).

COVENANT OF GRACE
“Man, by his fall, having made himself incapable of life by that
covenant, the Lord was pleased to make a second, commonly
called the covenant of grace; wherein he freely offereth
unto sinners life and salvation by Jesus Christ; requiring of
them faith in him, that they may be saved, and promising
to give unto all those that are ordained unto eternal life
his Holy Spirit, to make them willing, and able to believe”
(Westminster Confession of Faith, 7:3).

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 Since sinners cannot save themselves, God sends His Son—
Jesus Christ—to save them from their sins. This is purely by
the grace of God. Man does not deserve His salvation, but
God shows mercy anyway through Christ. That is why it is
known as the Covenant of Grace, and GRACE stands for
“God’s Riches at Christ’s Expense.”

In the Old Testament, people are saved when they by faith

look forward to what Jesus Christ will one day do on the
Cross as found in the promises, prophecies, sacrifices of
the Law and the Prophets. People in the New Testament
are saved when they by faith look back at what Christ had
already done on the Cross as revealed in the Gospels and the
Epistles.

Abraham for instance was saved by grace through faith

in Christ alone, “For what saith the scripture? Abraham
believed God, and it was counted unto him for righteousness”
(Rom 4:3). Jesus Himself said, “Your father Abraham rejoiced
to see my day: and he saw it, and was glad” (John 8:56).
SYSTEMATIC THEOLOGY III

Through the eyes of faith based on God’s promises, Abraham

saw what His Saviour would one day do to save him from sin.
The same kind of faith is exercised by those who believe in
Christ today, “Therefore being justified by faith, we (in the
New Testament) have peace with God through our Lord
Jesus Christ: by whom also we have access by faith into this
grace wherein we stand (like Abraham), and rejoice in hope
of the glory of God” (Rom 5:1-2). “Faith cannot stand unless
it be founded upon the promises of God” (Calvin).

The Central Figure in the Covenant of Grace is none other

than the Lord Jesus Christ. He is the Mediator of the
Covenant of Grace.

The Covenant of Grace was instituted by God after the fall

of man in the Garden of Eden when the first gospel was
264
preached (Gen 3:15). It was initiated by God even though
man did not deserve to be saved (Gen 3:21, 4:1-5 cf John
15:16, Rom 5:8, Heb 9:22). It is a gracious covenant.

Since God is faithful and true, He will fulfil and accomplish

what He has promised (Gen 17:1-8, 2 Sam 23:5, Heb 13:20).
Although man may violate the stipulations of the covenant,
the covenant relationship cannot be broken (Heb 10:23, 1
Thess 5:24). It is an irrevocable covenant.

Man’s salvation is not dependent on good works or personal

merit (Eph 2:8-9, Titus 3:5). It is dependent on the finished
work of Christ in His life and in His death (Gal 2:20, 4:4-
5, Matt 3:15, 5:17-18, Heb 4:14-16, 10:10-12, John 1:29, 36).
By faith, a Christian believes to be true everything that is
revealed in the Scriptures, obeys the commands, trembles
at the warnings, and embraces the promises of God for this
life and the life to come. Thus, saving faith is the accepting,
receiving, and resting upon Christ alone for justification,
sanctification, and eternal life, by virtue of the Covenant of
Grace. It is an unconditional covenant.

SOTERIOLOGY
The Covenant of Grace is essentially the same in the Old
Testament and New Testament: (1) The promise is the
same—“I will be your God!” (Gen 17:7, Exod 19:5, 20:1, Deut
29:13, 2 Sam 7:14, Jer 31:33, Heb 8:10). (2) The gospel is the
same—“Salvation is of the LORD” (Ps 3:8, Jon 2:9, Isa 43:11,
Acts 4:12, Rev 7:10; e.g., Abraham [Gal 3:8-9, Luke 24:27,
John 5:46, 8:56]). (3) The means of salvation is the same—“by
grace through faith” (Hab 2:4, Rom 4:1-3, Eph 2:8-9, Gal 3:7-
9, Heb 11:6). (4) The Mediator is the same—“Jesus Christ
the same yesterday, and to day, and for ever” (Heb 13:8, John
14:6, Acts 4:12, Gen 3:21, 4:4).

The sacraments likewise share the same significance though

they differ in form or mode. In the Old Testament, the
265
 sacraments were the Passover and circumcision. In the New
Testament, they are the Lord’s Supper and water baptism.
They all serve as signs and seals of the Covenant of Grace
(Gen 17:10-11, Rom 4:11, 1 Cor 5:7, Col 2:11-12).

“Whenever the word ‘covenant’ occurs in Scripture, we ought

to remember the word ‘grace’” (Calvin).

COVENANT AND MISSIONS

The covenant concept is of supreme importance for our
understanding of missions and evangelism. We have a
Covenant God, and we preach His covenant grace. The
Covenant God is never fickle-minded, changeable, or
inconsistent. The God of the Bible is a covenant-keeping God,
and He cannot lie (Heb 6:18), neither can He deny Himself
(2 Tim 2:13). When we preach the Gospel offering salvation
to everyone who will believe, we preach with full confidence
for the gospel promise is entirely true, and fully guaranteed
by an all-powerful God who changes not (Mal 3:6, Heb 13:8).
God’s promises are always Yes and Amen, sealed by the
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precious blood of Jesus Christ on Calvary’s cross.

The atonement remains a fact based upon God’s promise and

covenant. This fact has been experienced by the people of
God throughout the ages. Doctrines are of great evangelistic
and devotional value to the Christian life, but they are of
no value if they are not factual or truthful. “So then faith
cometh by hearing and hearing by the word of God” (Rom
10:17), and the Word of God is Truth (John 17:17). Countless
men and women have expressed their testimonies in words
similar to those of the man born blind: “one thing I know,
that, whereas I was blind, now I see” (John 9:25). It is an
incontrovertible fact that in Christ “we have redemption
through his blood, the forgiveness of sins, according to the
riches of his grace” (Eph 1:7).

266
Man is utterly lost and hopeless if he remains under the self-
righteousness of legalism and vain works. But here is the
good news, “Now the righteousness of God without the law
is manifested, being witnessed by the law and the prophets;
even the righteousness of God which is by faith of Jesus
Christ unto all and upon all them that believe: for there is
no difference: for all have sinned, and come short of the
glory of God; being justified freely by his grace through the
redemption that is in Christ Jesus: whom God hath set forth
to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through
the forbearance of God; to declare, I say, at this time his
righteousness: that he might be just, and the justifier of him
which believeth in Jesus” (Rom 3:21-26).

God’s Word is Fact not Fiction. “So then faith cometh by

hearing, and hearing by the word of God” (Rom 10:17).

GLORY OF THE CROSS

(Buswell Abridged)
The word “glory” of course means magnificence, splendour,

SOTERIOLOGY
or that which is admired. In John’s gospel, there are passages
in which the word clearly points to the cross showing that it
is in the cross that the glory of God is supremely revealed.

One such passage is found in John 12. Jesus is teaching;

the crowds are there. Philip and Andrew had just brought
the Greek visitors and presented them to Jesus. “And Jesus
answered them, saying, The hour is come, that the Son of
man should be glorified. Verily, verily, I say unto you, Except
a corn of wheat fall into the ground and die, it abideth alone:
but if it die, it bringeth forth much fruit” (vv 23-24).

After a few words in regard to the sacrificial nature of

discipleship: “He that loveth his life shall lose it; and he that
hateth his life in this world shall keep it unto life eternal. If
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 any man serve me, let him follow me; and where I am, there
shall also my servant be: if any man serve me, him will my
Father honour” (vv 25-26). Jesus continues, “Now is my soul
troubled; and what shall I say? Father, save me from this
hour: but for this cause came I unto this hour. Father, glorify
thy name. Then came there a voice from heaven, saying, I
have both glorified it, and will glorify it again” (vv 27-28).

In the light of what Jesus had already said in verse 23, “The
hour is come, that the Son of man should be glorified,” it is
quite clear that Jesus was alluding to His crucifixion. That
John uses the word “glory” here to refer to the cross, throws
light upon verse 16 of the same chapter. “These things
[the fulfilment of the prophecy of Jesus’ triumphal entry]
understood not his disciples at the first: but when Jesus was
glorified [i.e., His crucifixion and subsequent resurrection],
then remembered they that these things were written of him,
and that they had done these things unto him” (John 12:16).

It was not until after the cross that the disciples recognised
SYSTEMATIC THEOLOGY III

the full significance of the prophecy which was fulfilled in

His triumphal entry into the city. No cross, no crown.

The use of the word, “glory,” in John 12 sheds light on the

saying, “Jesus was not yet glorified,” in John 7:39. The
“streams of living water” flowing from the hearts of believers,
that is, the missionary programme for this age, was not to
begin until after the cross.

The reference to “glory” in John 12:41ff does not only refer to

the cross, but also the throne. In the preceding verses, John
quotes Isaiah 53:1, “Lord, who hath believed our report?
and to whom hath the arm of the Lord been revealed?” In
explaining the strange fact of unbelief John further quotes,
“He hath blinded their eyes, and hardened their heart; that
they should not see with their eyes, nor understand with
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their heart, and be converted, and I should heal them” (Isa
6:9 as quoted in John 12:40). It is immediately after these sad
words that John remarks, “These things said Esaias, when he
saw his glory, and spake of him” (John 12:41). Seeing “His
glory” doubtless refers to Isaiah 6:1, “I saw also the Lord
sitting upon a throne, high and lifted up.” Isaiah’s vision was
a preview of the supreme glory which was to be manifested
in the cross.

John continues, “Nevertheless among the chief rulers also

many believed on him; but because of the Pharisees they did
not confess him, lest they should be put out of the synagogue:
for they loved the praise of men more than the praise of God”
(vv 42-43). For the rulers who, in a way, believed in Jesus but
would not confess Him, because they preferred the glory of
men to the glory of God, for them to confess the Lord Jesus
would have meant persecution and suffering, the glory of the
cross, which is indeed the glory of God.

It is disgraceful for a Christian to be ashamed of Christ

and His Gospel. No believer should hide his faith. He must

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declare it openly, and be prepared to suffer for it. If Christ
was not ashamed to be humiliated openly in order to save
us from our sins, how can we be ashamed of confessing
His Name and preaching His Gospel to others? Calvin
said, “In the cross of Christ, as in a magnificent theatre, the
inestimable goodness of God is displayed before the whole
world.”

In John 13 the crucifixion is referred to as the glorification of

Christ. Judas had just taken the morsel of food and gone out,
when Jesus said, “Now is the Son of man glorified, and God
is glorified in him. If God be glorified in him, God shall also
glorify him in himself, and shall straightway glorify him” (vv
31-32).

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 That the cross is the supreme revelation of the glory of God is
brought out with the greatest richness in John 17. The prayer
of the Lord begins, “Father, the hour is come; glorify thy Son,
that thy Son also may glorify thee: … I have glorified thee on
the earth: I have finished the work which thou gavest me to
do. And now, O Father, glorify thou me with thine own self
with the glory which I had with thee before the world was”
(vv 1, 4-5).

Jesus’ prayer to His Father in heaven, “The hour is come,

glorify thy Son ...” refers directly to the cross. This glory
which Jesus had before the world began surely points to the
fact that Jesus was “the Lamb slain from the foundation of
the world” (Rev 13:8; 17:8; 1 Pet 1:20; Eph 1:4). It had been
decreed from before the foundation of the world that the
glory of God should be supremely revealed in the cross of
Christ. Christ is now saying, in effect, “Just as in our eternal
decree, the glory of redeeming love was to be accomplished
in the cross, so now let it come to pass.”
SYSTEMATIC THEOLOGY III

This also explains John 17:24 where Christ prayed, “Father,

I will that they also, whom thou hast given me, be with me
where I am; that they may behold my glory, which thou hast
given me: for thou lovedst me before the foundation of the
world.” Jesus was praying that some of His disciples might
see the crucifixion so that they might tell the story the more
effectively. Surely it is significant that we have the eyewitness
story of the cross from some of those who loved Him. The
story of the glory of the cross may be read in all its fullness
from the divinely inspired, eyewitness accounts as found in
the Four Gospels.

When John said, “The Word was made flesh and dwelt
among us, (and we beheld his glory, the glory as of the only
begotten of the Father,) full of grace and truth” (John 1:14),

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the words “we beheld his glory” include supremely, though
not exclusively, the glory of the cross.

Another aspect of the glory of the cross is highlighted in the

Lord’s high priestly prayer when He, with reference to His
disciples, said, “I am glorified in them” (John 17:10). “And the
glory which thou gavest me I have given them; that they may
be one, even as we are one” (John 17:22). If the supreme glory
of the earthly life of Christ was His earthly sufferings and
ultimate death on the cross, then it follows that Christians
must likewise live the crucified life since the same glory has
been passed on to them by the Lord.

The Lord’s words to Peter in John 21:18-19, “signifying by

what death he should glorify God,” speak clearly about
this principle of the crucified life. If our lives exemplify
unselfishness and self-sacrifice, or in other words, if we live
the crucified life, it will not be so difficult for men to believe
that we really have a crucified and risen Saviour.

The way of the cross is the way of life. That was why Jesus

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said, “If any man will come after me, let him deny himself,
and take up his cross, and follow me. For whosoever will
save his life shall lose it: and whosoever will lose his life for
my sake shall find it” (Matt 16:24-25). The world thinks of
the cross as Christ’s shame and defeat, but in reality it is His
glory and victory, and ours too if we belong to Him.

FORGIVENESS TOWARDS OTHERS

If Christ has died for our sins, and has forgiven us of our
sins against Him, then we must also live a life of forgiveness
towards others. This teaching is found in Ephesians 4:32, “Be
ye kind one to another, tenderhearted, forgiving one another,
even as God for Christ’s sake hath forgiven you.” The same
teaching is found in Colossians 3:12-13. “Put on therefore,
as the elect of God, holy and beloved, bowels of mercies,
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 kindness, humbleness of mind, meekness, longsuffering;
forbearing one another, and forgiving one another, if any
man have a quarrel against any: even as Christ forgave you,
so also do ye.”

The teaching that we must forgive because we are forgiven

is found in Jesus’ comment on “The Lord’s Prayer” in
the Sermon on the Mount. “For if ye forgive men their
trespasses, your heavenly Father will also forgive you: but if
ye forgive not men their trespasses, neither will your Father
forgive your trespasses” (Matt 6:14-15). Similar sayings are
recorded elsewhere, “And when ye stand praying, forgive, if
ye have ought against any: that your Father also which is in
heaven may forgive you your trespasses” (Mark 11:25). “If thy
brother trespass against thee, rebuke him; and if he repent,
forgive him. And if he trespass against thee seven times in
a day, and seven times in a day turn again to thee, saying, I
repent; thou shalt forgive him” (Luke 17:3-4).

When Peter asked the Lord, “How oft shall my brother sin
SYSTEMATIC THEOLOGY III

against me, and I forgive him? till seven times? Jesus saith
unto him, I say not unto thee, Until seven times: but, Until
seventy times seven” (Matt 18:21-22). In other words, we
must always forgive. We are to forgive because we are
forgiven (Eph 4:32). Buswell says, “if we cherish unforgiveness
in our hearts, it is an evidence that we are not born again,
that we have never truly accepted Christ as our personal
Saviour, as our Substitute upon the cross.” If we have truly
experienced the forgiveness of Christ, then we will live the
crucified life and demonstrate the forgiveness of Him who
died for us.

The scriptural doctrine of forgiveness on the basis of the

atonement of Christ by which we have been forgiven, is not
an impossible doctrine to practise. It is true that “there is
no condemnation” to those who are in Christ Jesus (Rom
272
8:1); but it is equally true that “Whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth”
(Heb 12:6).

It is important that those who exercise biblical discipline

whether in church or in school, be motivated by love and
not revenge. If a Christian in any circumstance feels that he
might to any degree be motivated by revenge as he serves as
a disciplinarian, he should by all means disqualify himself
from that office, and give it to another.

There is a story about Leonardo da Vinci, the great painter.

Just before he started his work on “The Last Supper,” he had
a fierce quarrel with a fellow painter. Leonardo was so angry
and bitter that he decided to paint the face of his enemy,
the other artist, into the face of Judas, thereby taking his
revenge. The face of Judas was thus one of the first that he
finished, and everyone could easily recognise it as the face
of the painter with whom he had quarrelled. But when he
came to paint the face of Christ, he could make no progress.
Something seemed to be holding him back, frustrating his

SOTERIOLOGY
best efforts. At length he came to realise that the thing which
was hindering him was the fact that he had painted the face
of his enemy into the face of Judas. He therefore painted out
the face of Judas. It was only when he had forgiven his enemy
that he succeeded in painting the face of Christ. The lesson
is clear: We cannot paint the features of Christ in our life
with the colours of hatred and vengeance. As the saying goes,
“To err is human, to forgive divine.”

HOLY LIVING
Over and above the matter of forgiveness, the atonement of
Christ should cause believers to live a holy life. This is vividly
and explicitly taught by the Apostle Paul in Colossians 2:20-
3:4, “Wherefore if ye be dead with Christ from the rudiments
of the world … If ye then be risen with Christ, seek those
273
 things which are above … Set your affection on things above,
not on things on the earth. For ye are dead, and your life is
hid with Christ in God. When Christ, who is our life, shall
appear, then shall ye also appear with him in glory” (Col 2:20-
3:4). In another place, Paul says, “Ye are bought with a price:
therefore glorify God in your body” (1 Cor 6:20; cf. 7:23).

The whole of Romans 6 is an argument for holy living on

the basis of the atonement of Christ. “For in that he died, he
died unto sin once: but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed unto
sin, but alive unto God through Jesus Christ our Lord” (vv 10-
11). “For the love of Christ constraineth us; because we thus
judge, that if one died for all, then were all dead: and that
he died for all, that they which live should not henceforth
live unto themselves, but unto him which died for them, and
rose again” (2 Cor 5:14-15).

The atonement of Christ may not be taken as a licence to sin.

Paul made this very clear in Romans 6:1-6, “What shall we
SYSTEMATIC THEOLOGY III

say then? Shall we continue in sin, that grace may abound?

God forbid. How shall we, that are dead to sin, live any longer
therein? Know ye not, that so many of us as were baptised
into Jesus Christ were baptised into his death? Therefore we
are buried with him by baptism into death: that like as Christ
was raised up from the dead by the glory of the Father, even
so we also should walk in newness of life … Knowing this,
that our old man is crucified with him, that the body of sin
might be destroyed, that henceforth we should not serve sin.”

A true believer who has experienced God’s mercy and

forgiveness in Christ will be careful not to abuse the grace
of God he has received. He will not delight in living a sinful
lifestyle. So-called Christians who wilfully and habitually
lead a life of sin, taking the grace of God as a permit to sin

274
all they like, have never truly experienced the grace of God,
and are not born again.

DECREE OF ELECTION
“What are the decrees of God? The decrees of God are His
eternal purpose according to the counsel of His will, whereby,
for His own glory, He hath foreordained whatsoever comes
to pass” (Westminster Shorter Catechism, Question 7).

God’s decrees include the decree of the election of some

from among the fallen race of Adam to obtain eternal life.
The doctrine of election is defined in the Westminster
Shorter Catechism as follows, “God having, out of His mere
good pleasure, from all eternity, elected some to everlasting
life, did enter into a covenant of grace to deliver them out
of the estate of sin and misery [brought about by the fall]
and to bring them into an estate of salvation by a Redeemer”
(Question 20).

When we think of God’s decree of election and of His decree

to permit the fall, we should think in terms of their logical

SOTERIOLOGY
rather than chronological order. The decree of election to
salvation should be considered as logically subsequent to
the decree to permit the fall of man. In his Institutes, Calvin
says, “Paul, by denominating Him ‘the second Adam,’ places
the fall … in an intermediate point between the ... [origin]
of mankind and the restitution which we obtain through
Christ; whence it follows that the fall was the cause of the
incarnation of the Son of God.”

The logical order of the decrees is as follows: (1) Creation of

man in God’s image, (2) permission of the fall of man, (3)
election of some to eternal life, (4) atonement by Christ to
secure the salvation of the elect, (5) gift of the Holy Spirit
to convict the world, (6) regeneration of the elect, and (7)
sanctification of the regenerate.
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 It must be concluded that God’s determination to save a
people should be considered as logically subsequent to His
determination to permit man to sin. Furthermore, the decree
to save a people, that is, the decree of election to eternal
life, should be considered as logically prior to the decree to
provide the atonement as the means of salvation. Christ did
not die merely so that a people might happen to get saved,
hypothetically; Christ died to save a people, most definitely.

“God does not deliberate or consult, but has once for all
decreed before the creation of the world what he will do”
(Calvin).

WHO WAS JOHN CALVIN?

John Calvin (1509-1564) was the great French reformer who
wrote a Systematic Theology to educate the church with
the fundamentals of the Christian faith. This Systematic
Theology was called the Institutes of the Christian Religion.
Calvin’s great theological work which has stood the test of
time, and loved by many, was completed and published in
SYSTEMATIC THEOLOGY III

1536, when he was just 27 years old. He was greatly used of

God to pastor the church in Geneva, Switzerland. He later
founded a Bible College in Geneva in 1559 which produced
an able successor in Theodore Beza (1519-1605). Beza not
only defended the doctrines of God’s sovereignty and grace
as taught by Calvin, he also edited the Textus Receptus
which became the Greek New Testament used by the King
James translators.

C H Spurgeon paid this tribute to Calvin, “Among all those

who have been born of women, there has not risen a greater
than John Calvin. No age before him ever produced his
equal, and no age afterwards has seen his rival. In theology,
he stands alone, shining like a bright fixed star, while other
leaders and teachers can only circle round him, at a great
distance, with nothing like his glory or his permanence.
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Calvin’s fame is eternal because of the truth he proclaimed;
and even in heaven, although we shall lose the name of the
system of doctrine which he taught, it shall be the truth
which shall make us strike our golden harps, and sing: ‘Unto
Him that loved us, and washed us from our sins in His own
blood, and hath made us kings and priests unto God and His
Father; to Him be glory for ever and ever.’ For the essence of
Calvinism is that we are born again, ‘not of blood, nor of the
will of the flesh, nor of the will of man, but of God’.”

CALVINISM VERSUS ARMINIANISM

Calvinism is Paulinism systematised. The five points of
Calvinism may be easily remembered by the letters of the
word TULIP which stands for (1) Total Depravity (or Total
Inability), (2) Unconditional Election, (3) Limited Atonement
(or Particular Atonement), (4) Irresistible Grace (or Infallible
Grace), (5) Perseverance of the Saints (or Preservation of the
saints). Salvation is all of God’s work, not man’s.

These five points were a response to the five points of

Arminianism which taught that (1) man is not totally

SOTERIOLOGY
corrupted by sin, (2) man has the ability to choose God, (3)
Christ died for all men potentially and universally, (4) man is
capable of resisting God’s call to salvation, and (5) a believer
can become unsaved or lost again if he backslides from the
faith.

A careful examination of these five points of Arminianism

reveals the unscriptural assumptions and implications. If
man has the ability to choose God and exercise his will in
contradiction to God’s, then it cannot be held that God
“worketh all things after the counsel of his own will” (Eph
1:11). If man can independently exercise his will to believe in
Christ, then it is in itself a work of merit in which he can be
said to have cooperated with God towards his own salvation.

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 This surely robs God of His absolute glory and contradicts
Ephesians 2:8-9.

If the atonement is, in its intention, universal, so that it is

intended equally and in the same sense for all men, then
either we are led to the doctrine of universal salvation, or
the view that the atonement does not accomplish all that it
was intended to accomplish. And if a believer can finally end
up in hell, then there is no comfort in the thought that we
have been “chosen in him before the foundation of the world”
(Eph 1:4).

The Synod of Dort, Holland, in 1618-19, met for the purpose

of counteracting Arminianism. From the Synod of Dort, we
get the five points of Calvinism in response to the five points
of Arminianism.

TOTAL DEPRAVITY
“We are born lions, tigers, wolves and bears, until the Spirit
of Christ tames us, and from wild and savage beasts forms
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us to be mild sheep” (Calvin).

Man in his fallen condition is condemned in his sin and has

no ability whatsoever to gain entrance into heaven. “As it is
written, There is none righteous, no, not one: There is none
that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one
… For all have sinned, and come short of the glory of God”
(Rom 3:10-23). “For they that are after the flesh do mind the
things of the flesh; … For to be carnally minded is death; ...
Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be. So then
they that are in the flesh cannot please God” (Rom 8:5-8).

278
Left on his own, the natural, sinful man is destined to eternal
destruction. If the Holy Spirit does not convict him of sin, he
would be unconscious of his lost condition and would have
no desire for the things of God. Man is so totally corrupted
by his sin that he is incapable of choosing God. He is selfish
and proud, and continually disobeys God. He has no strength
whatsoever to keep the Ten Commandments. As a matter of
fact, he breaks the Commandments every day.

Unless the Holy Spirit of God works in the heart of the

totally depraved sinner, he will never come to believe in
Jesus Christ and be saved. As Paul has said, “It is not of
him that willeth, nor of him that runneth, but of God that
sheweth mercy” (Rom 9:16). A sinner saved by God’s grace
contributes nothing at all to his salvation. It is purely by
God’s mercy that a sinner is saved. “For by grace are ye saved
through faith; and that not of yourselves: it is the gift of God:
not of works, lest any man should boast” (Eph 2:8-9).

UNCONDITIONAL ELECTION
The doctrine of unconditional election follows necessarily

SOTERIOLOGY
from the doctrine of total depravity. If man is totally
incapable of saving himself from sin, it follows that salvation
can only come to him by the pure grace and election of God.
God’s election of man to salvation is not conditional upon
any virtue, foreseen or otherwise, in fallen humanity. Our
salvation is “not of works, lest any man should boast. For
we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk
in them” (Eph 2:8-10). The faith by which we are saved is “a
gift of God.” “It is God which worketh in you both to will and
to do of his good pleasure” (Phil 2:13). “Where is boasting
then? It is excluded. By what law? of works? Nay: but by the
law of faith. Therefore we conclude that a man is justified by
faith without the deeds of the law” (Rom 3:27-28). “Not by
works of righteousness which we have done, but according
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 to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost” (Tit 3:5).

It ought to be understood that God’s decree of election is

not at all based on foreknown faith. God did not look down
through the ages to see just who would be good enough to
believe in His Son, and then chose them on the basis of their
faith. Such a notion does not glorify God but man, and is
clearly erroneous.

The Bible teaches that the foreknowledge of God is not

passive but active. He knew us before time, and chose us
even before we existed or did anything good or bad (Rom
9:11, 16). Ephesians 1:5 makes it quite clear that it was He
who chose us directly and deliberately out of His own good
will and pleasure, and not vice versa. As Jesus said, “Ye have
not chosen me, but I have chosen you, and ordained you, that
ye should go and bring forth fruit, and that your fruit should
remain” (John 15:16).
SYSTEMATIC THEOLOGY III

Election in the Scripture frequently refers to God’s eternal

and purposeful choosing of a people from among the sinful
mass of humanity and appointing them to obtain everlasting
life through His beloved Son, the Lord Jesus Christ.
According to Calvin, “Every part of our salvation depends on
election.” Unconditional election, then, bases our salvation
wholly upon the grace of God. As the saying goes, “If anyone
is saved, God does all the saving.” “Amazing grace—how
sweet the sound—that saved a wretch like me.”

“We are believers because we have been elected” (Calvin).

LIMITED ATONEMENT
The doctrine of limited or particular atonement is succinctly
expressed by Augustine, “Sufficient for all, efficient for the
elect.” Calvin accepts this as correct in his commentary on 1
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 LSO FOR THE S
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1 JOHN 2:2
DEC
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DESI L
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THE MECHANISM OF THE
CLOCK OF GOD’S SAVING GRACE

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 “Sufficient for All, Efficient for the Elect”

W HO
SO EVER CT
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Calvin’s View of John 3:16 Lopsided Calvinist View of

John 3:16

AT ANY SHO
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G UL
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The Lord is
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2 Peter 3:9
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The heart represents God’s Decretive Will in electing us,

and the sphere His Desiderative Will towards all mankind.

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 Three Degrees of Divine Love
“Beloved let us love one another,
for love is of God and everyone that loveth is born of God,
and knoweth God”
(1 Jn 4:7)
GOD’S LOVE CHRISTIAN’S LOVE

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for for
3 3

(Jn 3:16) (Matt 5:44)

2 2

THE ELECT THE BRETHREN

(Rom 9:11-13) (1 Jn 3:14)
1 1

G G
SON MAN
D D
(Matt 22:37-39)
(Isa 42:1)

LOVE LOVE

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 John 2:2, “And he is the propitiation for our sins: and not for
ours only, but also for the sins of the whole world.”

The Calvinistic system of doctrine affirms the atonement of

Christ to be universal in three respects—that it is sufficient,
applicable and offered to all. There is nothing inadequate
in Christ’s redemptive work on earth that would make it
inapplicable to any member of the human race in any earthly
circumstances. The atonement is absolutely infinite in its
value and thus in its potentiality. No sinner will be lost for
lack of a sufficient atonement. There is really no reason why
any Calvinist should hesitate to use the words of Wesley’s
great hymn:

Lord, I believe were sinners more

Than sands upon the ocean shore,
Thou hast the ransom fully paid,
Thou hast a full atonement made.

Although the atonement is universal or unlimited in its

SYSTEMATIC THEOLOGY III

sufficiency, applicability and availability, it must be noted

that the atonement is limited or particular in its intention,
design, and ultimate results. It is not every single human
being but only those whom God had elected that will
be saved. There is a special sense in which Christ is the
Mediator for His elect, and not for all. He said, “I pray for
them: I pray not for the world, but for them which thou hast
given me; for they are thine” (John 17:9). Within the decrees
of God, the atonement was intended to accomplish precisely
what it does accomplish. It accomplishes the salvation of the
elect of God; it furnishes the ethical and logical ground for
common grace (Rom 3:25); and it renders the lost ethically
and logically inexcusable (Rom 1:20).

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 IRRESISTIBLE GRACE
“When Christ sets out to save a people, He saves them!”
(Machen).

If God has elected to save a people, and has provided for the
certainty of their salvation, it follows that He will infallibly
accomplish that salvation. According to the Westminster
Confession of Faith, “All those whom God hath predestinated
unto life, and those only, he is pleased, in his appointed and
accepted time, effectually to call, by his Word and Spirit, out
of that state of sin and death, in which they are by nature
to grace and salvation, by Jesus Christ; enlightening their
minds spiritually and savingly to understand the things
of God, taking away their heart of stone, and giving unto
them an heart of flesh; renewing their wills, and, by his
almighty power, determining them to that which is good,
and effectually drawing them to Jesus Christ: yet so, as they
come most freely, being made willing by his grace. This
effectual call is of God’s free and special grace alone, not
from any thing at all foreseen in man, who is altogether
passive therein, until, being quickened and renewed by the

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Holy Spirit, he is thereby enabled to answer this call, and to
embrace the grace offered and conveyed in it” (10:1-2).

God calls His chosen ones individually to Himself. There

are two kinds of call: the outward call and the inward call.
The outward call is a general call of the gospel to both the
elect and non-elect issued by the preacher which by itself
does not save. If the sinner is to be saved, he must receive
the inward call. The inward call is a special call whereby
the Spirit convicts the heart of sin, and enables the sinner
to understand the gospel, and to believe in Christ. The
gift of faith is imparted at this time. The outward call can
be resisted, but no one can effectively or finally resist the
inward call (John 6:37, 44, Rom 8:14, 30).

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 PERSEVERANCE OF THE SAINTS
“Once saved—always saved.” The elect of God will never
lose their salvation because it is God who preserves them to
the very end. God’s special providential preservation of His
people will cause them to persevere in their faith to the very
end. A person who is truly born again will reach heaven one
day because God always keeps His promises and He never
fails.

Jesus made this very clear in John 10:27-29, “My sheep hear
my voice, and I know them, and they follow me: and I give
unto them eternal life; and they shall never perish, neither
shall any man pluck them out of my hand. My Father, which
gave them me, is greater than all; and no man is able to pluck
them out of my Father’s hand.”

Concerning the perseverance of the saints, the Westminster

Confession of Faith states, “They, whom God hath accepted
in his Beloved, effectually called, and sanctified by His Spirit,
can neither totally nor finally fall away from the state of
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grace, but shall certainly persevere therein to the end, and

be eternally saved.

“This perseverance of the saints depends not upon their own

free will, but upon the immutability of the decree of election,
flowing from the free and unchangeable love of God the
Father; upon the efficacy of the merit and intercession of
Jesus Christ, the abiding of the Spirit, and of the seed of God
within them, and the nature of the covenant of grace: from
all which ariseth also the certainty and infallibility thereof”
(17:1-2).

One of Calvin’s repeated sayings is the exhortation, “Presume

upon the veracity of God.” In simple modern English, we
should say, “Take God at His Word.” Calvin says, “But, as for
us, since we see that sinners are enjoined by the oracles of
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God to entertain a hope of salvation, let us joyfully presume
so far on His veracity as to reject all confidence in our own
works, to depend solely on His mercy, and venture to cherish
a hope of happiness. He who said, ‘According to your faith
be it unto you,’ (Matt 9:29) will not deceive us.”

“God vouchsafes to those whom he has determined to call to

salvation special grace” (Calvin). The God who has called us
home will surely lead us safely home as He promised.

CALVINISM AND EVANGELISM

Christians are commanded and exhorted to preach the
Gospel throughout the world to all mankind. God has
promised emphatically and repeatedly that “whosoever”
commits himself to Jesus Christ as his personal Saviour,
“whosoever” believes and trusts in Him, will infallibly
be saved to an eternal life of blessedness. The doctrines
of election and atonement do not contradict the Great
Commission of Christ (Matt 28:18-20).

As a matter of fact, it is precisely because God has chosen

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some to be saved that makes the preaching of the gospel
effective and fruitful. If God had not chosen anyone to be
saved, no one would be saved. Man in his totally depraved
condition can never and will never come to the Saviour on
his own.

And so God graciously invites all men to salvation, and

the Spirit makes them able to accept that invitation. “The
Spirit and the bride say, Come. And let him that heareth
say, Come. And let him that is athirst come. And whosoever
will, let him take the water of life freely” (Rev 22:17). “God
offers his word indiscriminately to the good and bad; but it
works by his Spirit in the elect; … as to the reprobate … it
renders them without excuse” (Calvin). We are to preach the
gospel to every class of men, and assure every man that if he
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 would repent and believe in the Lord Jesus Christ he would
be saved.

The Calvinistic doctrine of God’s election and predestination

gives great assurance in our preaching of the gospel and
training of young people for pastoral, missionary, and
evangelistic work. We have a very reassuring and joyful
doctrine of evangelism and salvation: “God has chosen a
people in Christ, from before the foundation of the world.
He has provided in Christ for the certainty of their salvation,
and for their progress in grace. He has made to all men the
universal offer of salvation by faith in Christ. If, therefore,
you will put your faith and confidence in Christ as your
personal Saviour, you can know, with the infallible assurance
of the Word of God, that you are one of His elect. ‘Take God
at His Word!’”

A CARNAL CHRISTIAN?
The teaching that there are two ways to heaven, the spiritual
way and the carnal way, is wrong. To go to heaven, there
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is only the spiritual way. The carnal way is the way to

eternal punishment. Paul warns, “Now the works of the
flesh are manifest, which are these: Adultery, fornication,
uncleanness, lasciviousness, idolatry, witchcraft, hatred,
variance, emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings, and such like: of
the which I tell you before, as I have told you in time past,
that they which do such things shall not inherit the kingdom
of God” (Gal 5:19-21). A truly born-again person will not
continue persistently in a life of sin.

It is true that a born-again child of God may backslide or fall

into carnality. A believer does not become sinlessly perfect
when he is saved. Although he is indwelt by the Holy Spirit,
his sinful nature remains. As such he is capable of falling
into temptation and sin, and thus grieve the Spirit. David,
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for example, committed adultery and murder at a very
low point in his spiritual life (2 Sam 11-12), but he did not
persist in living a sinful lifestyle. When he was rebuked, he
immediately repented. Although David was forgiven by God
when he confessed his sins, he had to face the consequences
of his wicked deeds—he lost four of his sons (his baby son
through Bathsheba, and three other sons—Amnon, Absalom
and Adonijah).

The important point to understand is this: So long as a

professing Christian is in the state of carnality, and shows
no evidence of repentance in his life, then the question of
whether he is truly regenerated in the first place may be
raised. We are not to judge in the sense of pronouncing
eternal destiny for God’s judgements are inscrutable.
Nonetheless, a person who claims to be a Christian and yet
does not show the marks of grace should take heed to Paul’s
warning, “Examine yourselves, whether ye be in the faith;
prove your own selves. Know ye not your own selves, how
that Jesus Christ is in you, except ye be reprobates?” (2 Cor
13:5). It is not the profession of faith but the possession of

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faith that saves.

WARNINGS AGAINST APOSTASY

The Scriptures are filled with warnings against apostasy. In
Matthew 5:13, Jesus said, “Ye are the salt of the earth: but
if the salt have lost his savour, wherewith shall it be salted?”
Jesus used this illustration to show the futility of a false
profession. The same truth is set forth in the example of the
good seed which had no depth of root (Matt 13:6).

Peter also spoke strongly against those who not only deceive
themselves, but also others concerning salvation. He
says, “For when they speak great swelling words of vanity,
they allure through the lusts of the flesh, through much
wantonness, those that were clean escaped from them
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 who live in error. While they promise them liberty, they
themselves are the servants of corruption: for of whom a
man is overcome, of the same is he brought in bondage.
For if after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus Christ,
they are again entangled therein, and overcome, the latter
end is worse with them than the beginning. For it had been
better for them not to have known the way of righteousness,
than, after they have known it, to turn from the holy
commandment delivered unto them. But it is happened unto
them according to the true proverb, The dog is turned to
his own vomit again; and the sow that was washed to her
wallowing in the mire” (2 Pet 2:18-22).

We should not in any way minimise or fail to give the

strongest emphasis to such warnings. It is he who continues
to the end who will be saved (Matt 24:13; cf. Mark 13:13;
Luke 21:19). Strong assurance of the immutability of the
promises of God is brought out again and again in the epistle
to the Hebrews, but we have in Hebrews 3:6 and 14 the
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repeated conditional clause, “if we hold fast the confidence

and the rejoicing of the hope firm unto the end ... if we hold
the beginning of our confidence stedfast unto the end.” If we
have true faith, we will remain sure and steadfast to the very
end.

True faith will never quit; it never says die!

ELECTION
“Election is the source and beginning of all good works”
(Calvin).

The word “election” simply indicates a choosing, a selection,

an appointment. The nature and the purpose of the election
must be determined in every case by the context. The word
“election” is used in mainly these two ways in Scripture.
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Although it is generally used to indicate an election to
eternal salvation, it ought to be noted that it is sometimes
used to indicate an election to special service. For example,
when God said of Saul of Tarsus, “he is a chosen vessel
unto me, to bear my name before the Gentiles, and kings,
and the children of Israel: for I will shew him how great
things he must suffer for my name’s sake” (Acts 9:15-16).
In this context, God used the word “chosen” (ekloges) with
reference to a specific function which the great Apostle was
to perform.

Another example can be found in Romans 9 where the

word “election” is used with regard to God’s choice of the
line of ancestry of the Messiah, rather than eternal salvation
as such. When we read, “the children of the promise are
counted for the seed” (v 8), the word “reckoned” comes from
the same root and has the same general meaning as the
word “elect.” Paul is referring to the fact that the Messianic
line was to be perpetuated in Isaac, not in Ishmael. But this
must not be taken to mean that Ishmael was necessarily
among the reprobate, so far as eternal salvation is concerned.

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God’s grace is clearly seen in His reply to Abraham’s prayer
for Ishmael his son: “And Abraham said unto God, O that
Ishmael might live before thee! And God said, … as for
Ishmael, I have heard thee: Behold, I have blessed him, and
will make him fruitful, … But my [Messianic] covenant will I
establish with Isaac” (Gen 17:18-21). The reference in Romans
9 to Jacob and Esau is similar, “(For the children being not yet
born, neither having done any good or evil, that the purpose
of God according to election might stand, not of works, but
of him that calleth;) It was said unto her [Rebecca], The elder
shall serve the younger” (Rom 9:11-12). It must be said here
that Jacob’s election by God to perpetuate the Messianic line
does not mean Esau’s rejection to eternal life.

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 “The end of our election is, that we may show forth the glory
of God in every possible way” (Calvin). Paul taught this truth
based upon the case of Pharaoh and the children of Israel.
Paul wrote, “What if God, willing to shew his wrath, and to
make his power known, endured with much longsuffering
the vessels of wrath fitted to destruction: and that he might
make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory” (Rom 9:22-23). It
is quite clear that Paul is here discussing God’s decree of
election to eternal life for those whom He has chosen to be
the objects of His mercy.

These words are an elaboration on the clear teaching of

Romans 8:28-31, “And we know that all things work together
for good to them that love God, to them who are the called
according to his purpose. For whom he did foreknow, he
also did predestinate to be conformed to the image of his
Son, that he might be the firstborn among many brethren.
Moreover whom he did predestinate, them he also called:
and whom he called, them he also justified: and whom he
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justified, them he also glorified. What shall we then say to

these things?”

The seven items enumerated in these verses are all of the

greatest significance: (1) Love towards God; (2) God’s good
providence; (3) God’s foreknowledge; (4) His predestination
of the elect to sonship; (5) His calling of them; (6) His
justification of them; (7) His glorification of them.

Their significance is well expounded by Buswell, “The seven

items of this series form a closely woven fabric through which
there are no apertures. Those who love God are those who
have been called, predestinated, according to His [eternal]
purpose; and they have been divinely appointed for all the
benefits of grace, from justification through to glorification.
There is no escape from this closely woven web. If one is
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within it, he is securely within it, for there is no break in its
meshes from the eternal decrees to eternal glory.”

“What shall we then say to these things? If God be for us, who
can be against us?” (Rom 8:31). If we have accepted Christ as
our personal Saviour, we can be absolutely certain of God’s
unfailing promise and assurance of salvation. This must
have been the thinking of Peter when he said, “Wherefore
the rather, brethren, give diligence to make your calling and
election sure: for if ye do these things, ye shall never fall:
for so an entrance shall be ministered unto you abundantly
into the everlasting kingdom of our Lord and Saviour Jesus
Christ” (2 Peter 1:10-11). In other words, if we genuinely
accept Christ, we make sure of our calling and our election.

The doctrine of election is certainly a most gracious and

encouraging doctrine to be taught in the Scripture, “If God
be for us, who can be against us? He that spared not his own
Son, but delivered him up for us all, how shall he not with
him also freely give us all things? Who shall lay any thing
to the charge of God’s elect? It is God that justifieth. Who is

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he that condemneth? It is Christ that died, yea rather, that is
risen again, who is even at the right hand of God, who also
maketh intercession for us. Who shall separate us from the
love of Christ? … I am persuaded, that neither death, nor life,
nor angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God,
which is in Christ Jesus our Lord” (Rom 8:31-39).

God’s election of His people is an election unto holy living.

This is taught by the Apostle Paul, “According as he hath
chosen us in him before the foundation of the world, that we
should be holy and without blame before him in love: having
predestinated us unto the adoption of children by Jesus
Christ to himself, according to the good pleasure of his will,
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 to the praise of the glory of his grace, wherein he hath made
us accepted in the beloved” (Eph 1:4-6). “In whom [Christ]
also we have obtained an inheritance [from God], being
predestinated according to the purpose of him who worketh
all things after the counsel of his own will: that we should
be to the praise of his glory” (Eph 1:11-12).

God’s election to salvation should not be misconstrued as a

licence to sin. Some might think in this way: “Since God has
elected me to be saved, and His election of me is sure and
secure, and I will never be lost, let me then sin all the more
because the more I sin, the more God’s grace is manifested
in me.” To such, Paul says, “What shall we say then? Shall
we continue in sin, that grace may abound? God forbid. How
shall we, that are dead to sin, live any longer therein? Know
ye not, that so many of us as were baptised into Jesus Christ
were baptised into his death? Therefore we are buried with
him by baptism into death: that like as Christ was raised
up from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been planted
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together in the likeness of his death, we shall be also in the

likeness of his resurrection: knowing this, that our old man
is crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin. For he that is dead is
freed from sin. Now if we be dead with Christ, we believe that
we shall also live with him: knowing that Christ being raised
from the dead dieth no more; death hath no more dominion
over him. For in that he died, he died unto sin once: but in
that he liveth, he liveth unto God. Likewise reckon ye also
yourselves to be dead indeed unto sin, but alive unto God
through Jesus Christ our Lord. Let not sin therefore reign
in your mortal body, that ye should obey it in the lusts
thereof. Neither yield ye your members as instruments of
unrighteousness unto sin: but yield yourselves unto God,
as those that are alive from the dead, and your members as
instruments of righteousness unto God” (Rom 6:1-13).
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 MYSTERY OF PREDESTINATION
The Westminster Confession of Faith rightly states, “The
doctrine of this high mystery of predestination is to be
handled with special prudence and care, that men attending
the will of God revealed in His Word, and yielding obedience
thereunto, may, from the certainty of their effectual vocation,
be assured of their eternal election. So shall this doctrine
afford matter of praise, reverence, and admiration of God,
and of humility, diligence, and abundant consolation, to all
that sincerely obey the Gospel” (3:8).

Humility must be exercised whenever the doctrine of

election and predestination is discussed. The doctrine is
found in many parts of Scripture, and it would take many
pages and many hours to study it. At any rate, the Bible
student must be careful not to overstate this doctrine, and
not to read it into all possible contexts contrary to the divine
intention. When God is silent, we too better be silent was
Calvin’s wise advice.

In Acts 13:48, we find an example of how some have

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misinterpreted and misapplied the doctrine of election.
With reference to the preaching of the Gospel in Pisidian
Antioch, we read, “And when the Gentiles heard this, they
were glad, and glorified the word of the Lord: and as many as
were ordained to eternal life believed” (Acts 13:48). From the
basis of the words, “as many as were ordained to eternal life,”
some have argued that in that particular mission of Paul and
Barnabas, every individual in that city who was among the
elect of God was saved at that particular time. This thought
has even been carried to the length of a doctrine of “burnt
over ground.” Some have argued that missions to Western
countries are futile, because such nations have already been
evangelised. On the contrary, God has always kept the
number of His elect wholly within His secret counsels, and

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 has never given us any grounds whatever for arguing that all
the elect in any given situation have been saved.

We are always to preach the Gospel to every creature in any

nation. Without God’s election, evangelism would fail.

REPROBATION
It is a fact that not all men are to be saved by the atonement
of Christ. Since God “worketh all things after the counsel
of his own will” (Eph 1:11), then it follows necessarily that
the final condemnation of those who are eternally lost is
within the decrees of God (Prov 16:4). This is the doctrine of
rejection, or what is traditionally called “reprobation” (from
reprobare meaning “to reject”). The rejected are not lost
simply because God foresaw that they would reject His grace
and did nothing about it, but because God had decreed to
permit them to reject His grace.

It should be stated most emphatically that the plan of

salvation is not parallel with, nor symmetrical with the fact
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of reprobation. The saved are saved because it is “God that

sheweth mercy” (Rom 9:16). No one can in any way contribute
towards or work for his own salvation. Those who are saved
are saved by the amazing grace of God. Nevertheless, the
Scripture is equally clear that the reprobates are entirely
blameworthy for their lost condition. Buswell rightly said,
“The chargeable cause of the loss of the lost is in the lost.”

The fact that the reprobates are to be blamed for their own
lost condition is repeatedly emphasised in the Scriptures
which declare that God is very angry with the finally
impenitent because they have rejected His grace. “He that
believeth on him is not condemned: but he that believeth
not is condemned already, because he hath not believed in
the name of the only begotten Son of God. And this is the
condemnation, that light is come into the world, and men
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 loved darkness rather than light, because their deeds were
evil” (John 3:18-19). “He that believeth on the Son hath
everlasting life: and he that believeth not the Son shall not
see life; but the wrath of God abideth on him” (John 3:36).
“Because they received not the love of the truth, that they
might be saved. And for this cause God shall send them
strong delusion, that they should believe a lie: that they
all might be damned who believed not the truth, but had
pleasure in unrighteousness” (2 Thess 2:10-12). From these
Scriptures it is clear that God is angry with the lost and holds
them responsible for their lost condition on the grounds that
they have rejected His grace. “The reprobates are the authors
of their own evil, and follow Satan as their leader” (Calvin).

DOUBLE PREDESTINATION
That God is not the chargeable cause of the loss of the lost
the Scripture makes clear! “Have I any pleasure at all that
the wicked should die? saith the Lord GOD: and not that
he should return from his ways, and live? ... For I have no
pleasure in the death of him that dieth, saith the Lord GOD:
wherefore turn yourselves, and live ye.” “As I live, saith the

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Lord GOD, I have no pleasure in the death of the wicked; but
that the wicked turn from his way and live: turn ye, turn ye
from your evil ways; for why will ye die, O house of Israel?”
(Ezek 18:23,32; 33:11). He “will have all men to be saved, and
to come unto the knowledge of the truth” (1 Tim 2:4). “The
Lord is not slack concerning his promise, as some men count
slackness; but is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance” (2
Pet 3:9).

One example of God’s great patience, waiting for sinners to

repent before sending judgement is found in Romans 9:22-
23. In this passage, we are told that God’s attitude towards
Pharaoh was that He “endured with much longsuffering
the vessels of wrath fitted to destruction: and that he might
297
 make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory.”

“The phrase, ‘double predestination,’ has frequently been

used in connection with the doctrine of reprobation. If this
means that both the salvation of the saved and the loss of
the lost are most certainly within the eternal decrees of God,
then there can be no reasonable escape from this conclusion.
But if ‘double predestination,’ is taken to mean that salvation
and loss are but two sides of one perfectly symmetrical
pattern, and that God is the chargeable cause of the loss
of the lost, just as truly He is the creditable cause of the
salvation of the saved, then the meaning of such a phrase
must certainly be rejected since it is wholly unsupported by
the Scripture and clearly denied by the same” (Buswell).

That the reprobate is the chargeable cause for his own

condemnation may be illustrated by Dr Timothy Tow’s
banana skin story: Suppose I invite you to dinner and you
break your knee cap on the way by tripping on a banana
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skin. Who is liable? You (the immediate cause), not me (the

remote cause), is liable.

The salvation of the elect is sourced in God, but the

reprobates are the authors of their own condemnation (Mark
14:21).

DECREES OF GOD
The Westminster Shorter Catechism says, “The decrees of
God are His eternal purpose, according to the counsel of His
own will, whereby for His own glory, He hath foreordained
whatsoever comes to pass” (Question 7). The decretive will
of God is clearly taught in Romans and Ephesians. From
a study of Romans and Ephesians, we discover that our
salvation is entirely of the Lord. If the Lord had not chosen
us from before the foundation of the world, we would not be
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what we are today. No man can believe in Christ if he had
not been predestined, foreordained, pre-chosen by God the
Father. Calvin’s motto is, “Salvation is of the LORD” (Jon
2:9).

Then what about those who are reprobate? The son of

perdition—Judas Iscariot—did he come under God’s
decretive will, under His predestination? Of course he did!
Solomon says, “The LORD hath made all things for himself:
yea, even the wicked for the day of evil” (Prov 16:4). Then, if
God so decreed him to be a traitor to his Master, what else
could he do? This argument is raised in Romans 9:19, “Thou
wilt say then unto me, Why doth he yet find fault? For who
hath resisteth his will?” But how can puny man question
God? He is the Potter, we are but clay (Rom 9:20-23).

The case of Judas Iscariot is given this verdict by our Saviour,

“The Son of man indeed goeth, as it is written of him: but
woe to that man by whom the Son of man is betrayed! good
were it for that man if he had never been born” (Mark 14:21).
No doubt the decretive will of God had it that Judas would

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betray Jesus, but Judas in betraying His Master must bear
his human responsibility. Why? Because when he betrayed
His Master it came out of his own wicked heart to kill Jesus
and not from anywhere else, except he gave way to Satan to
direct him in his plot.

Thus our Lord says in another place, “It is impossible but

that offences will come: but woe unto him, through whom
they come! It were better for him that a millstone were
hanged about his neck, and he cast into the sea, than that he
should offend one of these little ones” (Luke 17:1-2). Human
responsibility!

Of God’s eternal decree, the Westminster Confession of

Faith declares, “God from all eternity did by the most wise
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 and holy counsel of his own will, freely and unchangeably
ordain whatsoever comes to pass: yet so as thereby neither
is God the author of sin, nor is violence offered to the will
of the creatures, nor is the liberty or contingency of second
causes taken away, but rather established” (3:1).

That God is not the chargeable cause of the loss of the lost
the Scripture makes clear (John 3:18-19, 36; 2 Thess 2:10-
12). Yes, Judas was one of the privileged Twelve to be chosen
(as an apostle), who lived with the Lord, heard His gracious
words, and saw all His miracles. Nevertheless, the Lord called
him a devil because of his unbelief and wilful turning from
the Truth. Calvin said, “The devil, by his artifice fascinates
the reprobate, when he renders God’s Word either hateful or
contemptible.” The decretive will is a high mystery of divine
sovereignty and human responsibility.

Let Calvin conclude this study on the decretive will of God

for us as follows: “For the will of God is the highest rule
of justice, for this reason because He wills it. When it is
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inquired, therefore why the Lord did so, the answer must
be, because He would. But if you go further, and ask why He
so determined, you are in search of something greater and
higher than the will of God, which can never be found. Let
human temerity, therefore, desist from asking that which is
not, lest it should fail of finding that which is.”

Therefore it is always wise not to speak nor speculate when

the Bible is silent. “The secret things belong unto the LORD
our God: but those things which are revealed belong unto us
and to our children for ever, that we may do all the words of
this law” (Deut 29:29).

The doctrine of election and reprobation is a high and a deep

doctrine. It makes God big and man small. Soli Deo Gloria!

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 CONVICTING WORK OF THE HOLY SPIRIT
The convicting work of the Holy Spirit is promised by our
Lord Jesus Christ in the farewell discourse. “And when he is
come, he will reprove the world of sin, and of righteousness,
and of judgment: of sin, because they believe not on me”
(John 16:8-9). The convicting work of the Holy Spirit in the
world in general, which is God’s common grace, is a work
upon the hearts of all men, a work wherein not only is the
Gospel freely offered to all, but all are brought to a point of
conviction that if they reject the grace of God thus offered
to them, they are subject to the eternal wrath and curse of
God because they have “not believed in the name of the only
begotten Son of God” (John 3:18), and because “they received
not the love of the truth, that they might be saved … but had
pleasure in unrighteousness” (2 Thess 2:10-12).

The Bible clearly teaches that the special convicting work of

the Spirit will lead to the salvific conversion of the soul. This
saving work of the Spirit is wholly inscrutable. It surpasses
finite human understanding and reasoning. What we do
know is that the Spirit, through God’s special grace, gives

SOTERIOLOGY
the elect faith to believe, and upon believing unites them to
Christ (Eph 2:8-9, Rom 5:1-2). This is the effectual calling of
God’s elect.

What is effectual calling? The Westminster Shorter

Catechism answers, “Effectual calling is the work of
God’s Spirit, whereby, convincing us of our sin and misery,
enlightening our minds in the knowledge of Christ, and
renewing our wills, He doth persuade and enable us to
embrace Jesus Christ, freely offered to us in the Gospel”
(Question 31). “It is the special work of God to turn to
himself the hearts of men by the secret influence of his Holy
Spirit” (Calvin).

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 The Holy Spirit convicts the world of sin through the written
Word of God inspired and preserved, and through the living
testimony of believers saved by grace. The Church must do
the work of evangelism for it is the divinely appointed means
of reconciling a lost world to Christ.

Christ is the eternal Word of God. His “goings forth have

been from of old, from everlasting” (Mic 5:2). He is “the
true Light, which lighteth every man” (John 1:9). God can
reach the most unreached people, even the most primitive.
When missionaries preach the gospel, the Holy Spirit can
bring conviction to men in the most unlikely places. The
sovereign God prepares the hearts of His elect, and He also
superintends the steps of the missionaries as they go forth
seeking to save the lost, and brings the two together.

We are responsible for the light which we have to those

who have it not. “So thou, O son of man, I have set thee a
watchman unto the house of Israel; therefore thou shalt hear
the word at my mouth, and warn them from me. When I say
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unto the wicked, O wicked man, thou shalt surely die; if thou
dost not speak to warn the wicked from his way, that wicked
man shall die in his iniquity; but his blood will I require at
thine hand” (Ezek 33:7-8; cf. 3:17-18). Paul doubtless had
these words in mind when he said to the elders of the church
of Ephesus during their Miletus meeting, “I kept back
nothing that was profitable unto you, but have shewed you,
and have taught you publickly, and from house to house ...
Wherefore I take you to record this day, that I am pure from
the blood of all men. For I have not shunned to declare unto
you all the counsel of God ... by the space of three years I
ceased not to warn every one night and day with tears” (Acts
20:20, 26, 27, 31).

The salvation of the elect is an amazing mystery which we

shall never comprehend. Those who are saved come from
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the same stock of evil and wicked humanity. Even the worst
specimen of fallen humanity, God has seen fit to save. His
goodness is unfathomable and His wisdom incomprehensible.
When God saves a people from eternal destruction, He saves
them infallibly. The saved will never be lost because their
God never fails. It goes without saying that election is the
reason for evangelism.

LIGHT OF NATURE
“The glory of God is written and imprinted in the heavens.
They give forth a loud and distinct voice, which reaches the
ears of all men, a visible language” (Calvin).

The Scripture teaches that the light of nature is a factor in

the convicting of the lost. In Romans 1:20, Paul says that
the evidence is sufficiently clear from God’s creation so that
those who reject Him are inexcusable. In Romans 10:18,
he brings up a similar point when he asks, “But I say, Have
they not heard?” He then quotes from Psalm 19:5 clearly
indicating that the light of nature is a factor in bringing
conviction. He then shows by way of contrast how much

SOTERIOLOGY
more blameworthy are those who have had the full revelation
of the Word of God.

The Bible indicates that God revealed Himself to mankind

at the beginning of human history, and furthermore, that
He “left not himself without witness” (Acts 14:16-17). It is
significant to note that the oldest religious traditions are
the nearest to biblical theism. For example, ancient Chinese
history which goes back over 4,000 years records that during
the first three dynasties, Hsia, Shang, and Chou (c 2205-255
BC), the Chinese people worshipped only one God called
Shang Ti—the Supreme Heavenly King. The Chinese were
originally monotheistic and worshipped no idols. It was only
much later that they turned polytheistic and idolatrous.

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 The Scripture teaches that the Holy Spirit uses the light of
nature or creation to convince man that God exists. There
is generally among primitive peoples some trace or tradition
of knowledge of the true God. The fathers of Reformed
Theology appealed to the light of nature for its convicting
influence. Calvin says, “He not only endued the minds of
men with that which He calls the need of religion. He so
revealed it in the whole creation of the world, and so openly
offers Himself every day that they cannot open their eyes
without being compelled to behold Him.”

SALVATION OF OLD TESTAMENT SAINTS

The Holy Spirit of God, the Third Person of the Trinity,
has means of performing His work which are beyond our
comprehension. The Holy Spirit does the work of convicting
sinners of their sins, and leading them to Christ, not just in
the New Testament but also in the Old Testament.

Consider how the Old Testament believers were saved. Abel,

Enoch, Abraham, and other Old Testament saints were
SYSTEMATIC THEOLOGY III

convicted by the same Holy Spirit. They were justified by

faith, and thus we know that they are among the elect of God.
Certainly no one can either believe or disbelieve without
some knowledge. J Gresham Machen was right to say, “It is
impossible for a man to believe with an empty head.” How
much knowledge is necessary for faith? The essence of a
childlike faith is a simple surrender of oneself to the grace
of God in Christ who died for our sins according to the
Scriptures, who was buried, and who rose again the third
day according to the Scriptures (1 Cor 15:3-4). It is stated
as a fact that Abraham was saved by faith for “Abraham
believed God, and it was counted unto him for righteousness”
(Rom 4:3, quoting Gen 15:6). It is also stated that Abraham
believed in Christ, for Jesus told the Jews, “Your father
Abraham rejoiced to see my day: and he saw it, and was glad”
(John 8:56).
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God will somehow get the Gospel to every soul whom He has
chosen to save. The salvation of the elect and the rejection of
the reprobate must not be construed as a mechanical matter.
God is personally supervising the affairs of every man (cf.
Matt 10:29-31). Where one of God’s elect is prepared to
believe, God will see to it that he receives the Gospel in some
form. God will not forsake His own. He will be just in all His
judgements: “yea, let God be true, but every man a liar; as
it is written, That thou mightest be justified in thy sayings,
and mightest overcome when thou art judged” (Rom 3:4).

SALVATION OF INFANTS
How about the salvation of those dying in infancy?
Concerning this, we cannot be dogmatic, for the Scripture
gives little light. The whole emphasis of the scriptural
message of salvation is upon the presentation of the Gospel
to those who are accountable. Consider all these positive
statements declaring that there is no salvation apart from
faith in our Lord Jesus Christ. “He that believeth on the Son
hath everlasting life: and he that believeth not the Son shall
not see life; but the wrath of God abideth on him” (John

SOTERIOLOGY
3:36). “Neither is there salvation in any other: for there is
none other name under heaven given among men, whereby
we must be saved” (Acts 4:12). “He that hath the Son hath
life; and he that hath not the Son hath not life” (1 John 5:12).

The Bible gives all the light we need to understand salvation

and evangelism. On this basis, we can be sure that the elect
who die in infancy are saved through the atonement of
Christ, and are regenerated by the power of the Holy Spirit.
David for instance was confident of the salvation of his child
through Bathsheba that died, for he said “I shall go to him,
but he shall not return to me” (2 Sam 12:23). We have many
scriptural passages expressing God’s care for children, and
we may safely trust His loving care to do all things well (Rom

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 8:28). According to Calvin, “The mere promise of God ought
to be sufficient to assure us of the salvation of our children.”

The Westminster Confession of Faith sets the boundaries

with regard to how we are to view the salvation of infants and
those incapable of hearing the gospel: “Elect infants, dying
in infancy, are regenerated and saved by Christ through the
Spirit who worketh when, and where, and how He pleaseth.
So also are all other elect persons who are incapable of being
outwardly called by the ministry of the Word” (10:3). Who
then are the elect infants? Only the Lord knows, and we can
trust His wisdom and His promises to do all things well for
His people and ultimately to His glory!

MOTIVE OF MISSIONS
The motive of missions is indeed a solemn, even a fearful
responsibility. Paul says, “For though I preach the gospel, I
have nothing to glory of: for necessity is laid upon me; yea,
woe is unto me, if I preach not the gospel! For if I do this
thing willingly, I have a reward: but if against my will, a
SYSTEMATIC THEOLOGY III

dispensation of the gospel is committed unto me” (1 Cor

9:16-17).

Paul’s words should not be taken to mean that if humanly

speaking we fail to do our duty of preaching the gospel,
we shall enjoy the bliss of heaven though with a lesser
reward, while others who might have been saved by our
efforts suffer eternal punishment. On the contrary, such
Scriptures indicate that if we do not at all show a concern
for the salvation of the lost, there is a possibility that we
do not possess the fruit of the Spirit in our lives, and thus
still unregenerate. According to Buswell, “Non-missionary
Christianity is not genuine Christianity.”

The supreme motive of missions is the love of Christ which

compels us (2 Cor 5:14). If then there is not enough of the
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love of Christ in us so that we take our place in the vast
missionary programme as spelt out in the Great Commission
which Christ has given to His church in Matthew 28:18-20,
then it is possible that we do not know what it means to be
saved in the first place—our supposed faith is a spurious
one.

Although the work of evangelism is entrusted to us believers,

yet the regeneration of the lost does not depend upon our
persuasiveness or effectiveness in evangelism, but entirely
on the special grace and mercy of God. The work of
soul-winning is not the work of the Christian, but of God.
Christians merely serve as mouthpieces for God. Their duty
is simply to broadcast the good news of salvation. It is the
Spirit who does the work of convicting the unbeliever of sin,
and converting him to become a child of God. With this
knowledge, Christians can do the work of evangelism with
great joy and confidence, knowing that God’s redemptive
programme cannot fail but that it is sure to succeed for He
shall bring His chosen ones safe into His kingdom by faith
in the gospel that is faithfully preached.

SOTERIOLOGY
The chief purpose of Christians on earth is not evangelism
but the glory of God. So we ought to glorify God in
evangelism and in all that we do.

ILLUMINATION
The word illumination (or enlightenment) is derived from
the word “light” (Greek phos) and the verb illuminate
(photizo), and related nouns and adjectives occur frequently
in the New Testament. There is also lampo (English “lamp”)
and related words. Lampo means “to shine.” The words are
almost always used figuratively.

The word “light” is used in Scripture with reference to

the truth and grace of God. “For ye were sometimes
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 darkness, but now are ye light in the Lord: walk as children
of light: (For the fruit of the Spirit is in all goodness and
righteousness and truth;) proving what is acceptable unto
the Lord. And have no fellowship with the unfruitful works
of darkness, but rather reprove them” (Eph 5:8-11). “For God,
who commanded the light to shine out of darkness [Gen 1:3;
Isa 9:2], hath shined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jesus Christ”
(2 Cor 4:6). “Ye are the light of the world. A city that is set
on an hill cannot be hid ... Let your light so shine before
men, that they may see your good works, and glorify your
Father which is in heaven” (Matt 5:14,16). The Lord said to
Saul of Tarsus, “Delivering thee from the people, and from
the Gentiles, unto whom now I send thee, to open their eyes,
and to turn them from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of sins,
and inheritance among them which are sanctified by faith
that is in me” (Acts 26:17-18).

The above references to illumination speak of the outward

SYSTEMATIC THEOLOGY III

general call of the evangelist, and not to the inward special

call of the Holy Spirit. When Christ is declared to be “the
true Light, which lighteth every man” (John 1:9), it is clear
that not every man is regenerated by the shining of this
light. In Hebrews 6:4-6, it is indicated that some who have
been “enlightened” or “illuminated” may “fall away” in such
a manner that they can never be brought again to the point
of repentance. Further, in Hebrews 10:32-39, it is definitely
asserted that those to whom the epistle was addressed had
been “illuminated” and had also endured severe persecution.
Nevertheless, the biblical writer warns them not to draw
back “unto perdition.” He expresses confidence that they are
not going to fall away but rather that they are characterised
by faith “to the saving of the soul.” Nevertheless he regarded
his warning as necessary.

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 VOCATION
What is effectual calling? The Westminster Shorter
Catechism answers, “Effectual calling is the work of
God’s Spirit, whereby, convincing us of our sin and misery,
enlightening our minds in the knowledge of Christ, and
renewing our wills; He doth persuade and enable us to
embrace Jesus Christ, freely offered to us in the Gospel”
(Question 31).

The Holy Spirit works in a special way in the hearts and

minds of God’s elect which will always remain inscrutable.
The Spirit convinces and enlightens our minds. He
successfully persuades, and He actually renews the will so
that the act of saving faith takes place, not by the energy
of our flesh, but by the power of God. This act of effectual
calling is wholly of the grace of God and not the merit of
man.

The effectual calling of the Spirit to salvation is taught in

the following places: To the Corinthian Christians, Paul
said, “ye see your calling, brethren, how that not many wise

SOTERIOLOGY
men after the flesh, not many mighty, not many noble, are
called” (1 Cor 1:26). Again, Paul writes to the Thessalonian
Christians, “we pray always for you, that our God would
count you worthy of this calling, and fulfil all the good
pleasure of his goodness, and the work of faith with power:
that the name of our Lord Jesus Christ may be glorified in
you, and ye in him, according to the grace of our God and
the Lord Jesus Christ” (2 Thess 1:11-12). Again, Paul writes
to the Christians of Ephesus, “I therefore … beseech you that
ye walk worthy of the vocation wherewith ye are called, ...
There is one body, and one Spirit, even as ye are called in
one hope of your calling” (Eph 4:1, 4). To Timothy he wrote,
“Be not thou therefore ashamed of the testimony of our Lord,
nor of me his prisoner: but be thou partaker of the afflictions
of the gospel according to the power of God; who hath saved
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 us, and called us with an holy calling, not according to our
works, but according to his own purpose and grace, which
was given us in Christ Jesus before the world began” (2 Tim
1:8-9).

The above passages teach us that though the outward general

call goes out to all, whether believers or not, the inward
effectual call is experienced only by believers. Regeneration
is the result of effectual calling. The outward call must be
accompanied by the inward call if it is to be effectual for
salvation.

REGENERATION
Regeneration is the supernatural act of God, by which the
elect man, who is spiritually dead, is imbued with new and
eternal life by the supernatural power of the Spirit through
the incorruptible seed of God’s Word. It is a single and
sudden act of the Holy Spirit whereby the lost sinner is
united with Christ and thus made a child of God.
SYSTEMATIC THEOLOGY III

Simply put, regeneration is to be born again. This is

taught in Christ’s words to Nicodemus, “Verily, verily, I say
unto thee, Except a man be born again, he cannot see the
kingdom of God. Nicodemus saith unto him, How can a
man be born when he is old? can he enter the second time
into his mother’s womb, and be born? Jesus answered, Verily,
verily, I say unto thee, Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God. That
which is born of the flesh is flesh; and that which is born
of the Spirit is spirit. Marvel not that I said unto thee, Ye
must be born again. The wind bloweth where it listeth, and
thou hearest the sound thereof, but canst not tell whence it
cometh, and whither it goeth: so is every one that is born of
the Spirit” (John 3:3-8).

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That regeneration is the work of the Holy Spirit, applying to
us the benefits of the atonement, is the uniform teaching of
the Scripture. This is doubtless the meaning which underlies
Paul’s reference to the “Spirit of life” who has delivered us
from “the law of sin and death” (Rom 8:2). “The Spirit of
life” is the life-giving Spirit who gives a new life in the new
birth. “Not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost; which he
shed on us abundantly through Jesus Christ our Saviour”
(Tit 3:5-6).

The Holy Spirit uses the Word of God in His work of

regeneration. Peter says that we are “being born again, not
of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth for ever” (1 Pet 1:23). James exhorts,
“receive with meekness the engrafted word, which is able to
save your souls” (Jas 1:21). The instrument of regeneration is
none other than the Word of God.

Regeneration and not reincarnation is the way to heaven.

SOTERIOLOGY
THE NEW BIRTH
The new birth leads to a new life with a new character which
is put on as a uniform is put on. “Put on the new man, which
after [the image of] God is created in righteousness and true
holiness” (Eph 4:24). “Put on the new man, which is renewed
in knowledge after the image of him that created him” (Col
3:10).

The new man, or the new character, has a new hope. “Blessed
be the God and Father of our Lord Jesus Christ, which
according to his abundant mercy hath begotten us again
unto a lively hope by the resurrection of Jesus Christ from
the dead” (1 Pet 1:3).

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 Since the Holy Spirit is metaphorically referred to as living
water (John 4:10-14; 7:37-39; Tit 3:5-6), it is not surprising
that regenerate persons are metaphorically said to be
baptised with the Spirit and to drink of the Spirit. “For by
one Spirit are we all baptised into one body, whether we be
Jews or Gentiles, whether we be bond or free; and have been
all made to drink into one Spirit” (1 Cor 12:13).

The miracle of regeneration is spoken of in numerous

other figures of speech. Ezekiel said, “Then will I sprinkle
clean water upon you, and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you. A
new heart also will I give you, and a new spirit will I put
within you: and I will take away the stony heart out of your
flesh, and I will give you an heart of flesh. And I will put
my spirit within you, and cause you to walk in my statutes,
and ye shall keep my judgments, and do them” (Ezek 36:25-
27). Since the Old Testament ceremonial worship included
“divers washings” (Heb 9:10), it is not surprising that the new
life of regeneration is referred to as a washing. “And such
SYSTEMATIC THEOLOGY III

[evildoers] were some of you: but ye are washed, but ye are

sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God” (1 Cor 6:11). It is thus not water
baptism but spiritual baptism that saves. It is not physical
but spiritual washing that comes from the Holy Spirit and
the Holy Scripture that cleanses us from sin.

Water baptism is but an outward sign of an inward grace.

A NEW CREATURE
The regenerate person is said to be living in a new world.
God “hath delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son” (Col 1:13).
“Therefore if any man be in Christ, he is a new creature: old
things are passed away; behold, all things are become new”
(2 Cor 5:17). Not only is it true that the born-again individual
312
has a new life, but everything in the universe is new. Having
become “a new creature” (Gal 6:15), the regenerate person is
like one who has been raised from the dead into a new life.
The prodigal son has returned home, “was dead, and is alive
again; was lost, and is found” (Luke 15:32).

A funeral has been held for us when we were baptised into

the death of Christ, “that like as Christ was raised up from
the dead by the glory of the Father, even so we also should
walk in newness of life. For if we have been planted together
in the likeness of his death, we shall be also in the likeness of
his resurrection: knowing this, that our old man is crucified
with him, that the body of sin might be destroyed, that
henceforth we should not serve sin. For he that is dead is
freed from sin. Now if we be dead with Christ, we believe
that we shall also live with him: knowing that Christ being
raised from the dead dieth no more; death hath no more
dominion over him. For in that he died, he died unto sin
once: but in that he liveth, he liveth unto God. Likewise
reckon ye also yourselves to be dead indeed unto sin, but
alive unto God through Jesus Christ our Lord” (Rom 6:1-11,

SOTERIOLOGY
see also Eph 2:1-6, Gal 5:25).

New life in Christ is something money cannot buy.

SAVING FAITH
“Faith in Jesus Christ is a saving grace, whereby we receive and
rest upon Him alone for salvation, as He is offered to us in
the Gospel.” “Repentance unto life is a saving grace whereby
a sinner, out of a true sense of his sin and apprehension of the
mercy of God in Christ, doth, with grief and hatred of his sin,
turn from it unto God, with full purpose of, and endeavour
after new obedience” (Westminster Shorter Catechism,
Questions 86-87 cf. Larger Catechism, Questions 72 and 76;
Confession of Faith, Chapters 14 and 15).

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 Saving faith is an act of man empowered by the Holy Spirit
through an inscrutable work commonly known as “effectual
calling.” The special grace of God imparts saving faith in
those divinely chosen to be saved. Philippians 2:12-13 says,
“Wherefore, my beloved, as ye have always obeyed, not as in
my presence only, but now much more in my absence, work
out your own salvation with fear and trembling. For it is
God which worketh in you both to will and to do of his good
pleasure.” Ephesians 2:8-10 likewise says, “By grace are ye
saved through faith; and that not of yourselves: it is the gift
of God.” The word “that” refers to both “grace” and “faith,”
yes even the whole saving act of God. This fact is borne
out by the verses which follow, “Not of works, lest any man
should boast. For we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that
we should walk in them.”

The act of saving faith, energised by the Holy Spirit, must

be regarded as an instantaneous act. To reach that point of
faith, there must be a process of conviction and effectual
SYSTEMATIC THEOLOGY III

calling. Once that point is reached, the process of growth in

grace and knowledge and sanctification begins. “Faith is the
resurrection of the soul” (Calvin).

No one is able to observe the precise moment when a lost

sinner passes from death unto life. Our duty is to do all that
is necessary for the Holy Spirit to bring conviction, and to
induce the lost individual to make the positive commitment
which is called for in the words, “Believe on the Lord Jesus
Christ, and thou shalt be saved” (Acts 16:31; cf. also John
3:16). The Word of God is like a seed which will take root,
grow into a plant and finally bear fruit.

INSTANTANEOUS CONVERSION
We may define conversion as that definite change of direction
which takes place at the moment when the individual
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is regenerated and believes. As such it is instantaneous.
Nevertheless, there are steps in the process of conviction
and effectual calling which lead up to conversion, and there
are steps in the process of maturing and sanctification which
issue from conversion.

Take, for example, the case of Saul of Tarsus. Certainly at one

moment he was an enemy of Christ rushing forward in his
course to destroy the church. At the next moment he called
Jesus, “Lord,” and was ready to obey. A careful reading of
the record however will show that there were definite steps
in the process of conviction leading to this instantaneous
conversion. Paul tells us afterwards that he was impressed
by the testimony of Stephen as recorded in Acts 22:20. The
heroism of Christians as they suffered under persecution
must have impressed him. That Saul was under conviction
is also clearly implied by the words of Christ, “it is hard for
thee to kick against the pricks” (Acts 9:5; 26:14). Saul may
even have been among those who visited the empty tomb
and could not explain the graveclothes lying there with
the body gone. The very intensity of Saul’s persecution is a

SOTERIOLOGY
psychological evidence of a conflict of mind. Kicking against
the goads is but a figurative expression for the convicted
mind fighting against the evidence and resisting the
conviction. But the elect of God will not be able to resist the
conviction of the Spirit perpetually and successfully. He will
finally surrender to God at some point in time.

We see then that even in the case of such a sudden conversion

as that of Saul of Tarsus, there is a before and an after; there
is a process. From this fact Christian parents and Christian
workers may take encouragement for their patient and
faithful endeavour. God has His timing, and His Word shall
not return unto Him void, “So shall my word be that goeth
forth out of my mouth: it shall not return unto me void, but
it shall accomplish that which I please, and it shall prosper
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 in the thing whereto I sent it” (Isa 55:11). So keep preaching
the gospel and living out your Christian faith to the glory of
God. “There is no faith without God’s Word” (Calvin).

FAITH
The word “faith” in the Bible is used in two ways: (1)
subjectively referring to our personal belief and trust in
Christ (Eph 2:8), and (2) objectively to mean the Christian
Faith or the body of fundamental doctrines as taught in the
Holy Scriptures (Jude 3). Thus whenever we come across the
word “faith” in the Bible, it does not always mean the act of
believing. There are times when it refers to that which is
believed. For example, “the faith which was once delivered
unto the saints” in Jude 3 is certainly a body of doctrine and
not an act of the mind or heart. There are also times when
the word “faith” is used both subjectively and objectively. For
example, when John says, “this is the victory that overcometh
the world, even our faith” (1 John 5:4), he is speaking not
only of the act of believing, but also what we believe.
SYSTEMATIC THEOLOGY III

As Christians we have a body of doctrine, but more than

a body of doctrine, we have a Person whose faithfulness is
the very substance of the doctrine. When John writes the
words of 1 John 5:4, there can be little doubt that he has in
mind the words of Jesus recorded in John 16:33, “be of good
cheer; I have overcome the world.” The expression, “Looking
unto Jesus the author and finisher of our faith” (Heb 12:2), is
another instance of the objective faith, meaning the person—
our Saviour—whom we have believed.

Hebrews 11:1 states, “Faith is the substance of things hoped

for, the evidence of things not seen.” The faith here under
discussion is both subjective and objective. What we believe
(subjective faith) in regard to Christ (objective faith) is “the
substance of the things for which we hope, the evidence of
the things we have not seen.” How simple and clear this is!
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The system of truth to which we adhere, the truth which
centres in our Lord Jesus Christ is the substance and the
evidence for all the gracious promises of God in reference to
unseen things to be realised in the future life. This is similar
to Paul’s argument as expressed in 1 Thessalonians 4:14, “For
if we believe (subjective faith) that Jesus died and rose again
(objective faith), even so them also which sleep in Jesus will
God bring [in resurrection] with him.” In other words, it is
the simple basic truths of the Gospel which constitute the
grounds of our future hope.

The Christian Faith is not blind.

FAITHFULNESS
“Faith is not a bare knowledge but carries along with it a lively
affection, which has its seat in the heart” (Calvin).

Hebrews 11:2 says, “For by it the elders obtained a good

report.” That is, by their faith in the coming Messiah and in
salvation through the sacrifice which He would make, the
elders pleased God and set a good example for us to follow.

SOTERIOLOGY
Take for example Abel. “By faith Abel offered unto God a
more excellent sacrifice than Cain, by which he obtained
witness that he was righteous, God testifying of his gifts:
and by it he being dead yet speaketh” (v 4). Abel was saved
by looking forward to the fulfilment of God’s promise of
redemption through the atonement of Christ. By faith,
He understood the gospel as given in the sin offering that
without the shedding of blood, there is no remission (Heb
9:22).

The author of Hebrews continues, “Through faith we

understand that the worlds were framed by the word of God,
so that things which are seen were not made of things which
do appear” (v 3). It is by what we believe in regard to Jesus
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 Christ—His life, His death, His resurrection, His deity and
humanity—by this body of truth, that we can understand the
doctrine of creation out of nothing. If the simple story of the
Gospel is true, and is heartily accepted, then the mind would
have no difficulty in believing in the scriptural doctrine of
the creation of the universe.

It is important that we not only have faith in Christ, but also

show that we are faithful to Him. True faith should translate
into faithfulness in the life of the believer who is motivated
by the Holy Spirit. When Paul says, “the life which I now live
in the flesh I live by the faith of the Son of God, who loved
me, and gave himself for me” (Gal 2:20), surely it refers to
his faith that is alive and lived out in His life in obedience to
God and His Word.

Again when we read the New Testament quotations from

Habakkuk 2:4 (Rom 1:17; Gal 3:11; Heb 10:38-39), “The just
shall live by faith,” we have the richest possible significance
of the word. Faith here means wholehearted commitment to,
SYSTEMATIC THEOLOGY III

acceptance of, and loyalty in the perfect faithfulness of our

God and Saviour Jesus Christ. Our Lord commands us, “be
thou faithful unto death, and I will give thee a crown of life”
(Rev 2:10).

JUSTIFICATION
“The just brings nothing before God except faith” (Calvin).

“Justification is an act of God’s free grace, wherein He

pardoneth all our sins, and accepteth us as righteous in His
sight, only for the righteousness of Christ imputed to us, and
received by faith alone” (Westminster Shorter Catechism
Question 33).

Justification is the forensic side of our salvation. It may

be seen as God’s judicial declaration of our status of
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righteousness in relation to His holy law on account of the
atonement accomplished for us by Jesus Christ.

The doctrine of justification by faith is found in Paul’s epistle

to the Romans. In the first three chapters, Paul argues that
all human beings—both Gentiles and Jews—are sinners and
deserve divine judgement and condemnation. “For all have
sinned, and come short of the glory of God” (Rom 3:23).

No one can enter heaven by his own righteousness for

man has no righteousness to begin with; he is absolutely
corrupted by sin. The only way whereby man can be saved
is by the pure grace of God through the justification by faith
alone: “But now the righteousness of God without the law
is manifested, being witnessed by the law and the prophets;
even the righteousness of God which is by faith of Jesus
Christ unto all and upon all them that believe … Being
justified freely by his grace through the redemption that is
in Christ Jesus: whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for
the remission of sins that are past, through the forbearance

SOTERIOLOGY
of God; to declare, I say, at this time his righteousness: that
he might be just, and the justifier of him which believeth in
Jesus” (Rom 3:21-26).

“Where is boasting then? It is excluded. By what law? of works?

Nay: but by the law of faith. Therefore we conclude that a
man is justified by faith without the deeds of the law. Is he
the God of the Jews only? is he not also of the Gentiles? Yes,
of the Gentiles also: seeing it is one God, which shall justify
the circumcision by faith, and uncircumcision through faith.
Do we then make void the law through faith? God forbid:
yea, we establish the law” (Rom 3:27-31). These words are
self-explanatory. If we believe in Jesus Christ without relying
on our good deeds which are required of us by the law of

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 God, we are counted and declared to be “righteous” so far as
God’s holy character and God’s holy law are concerned.

FAITH THAT WORKS

The Apostle James says, “faith without works is dead” (Jas
2:20). On a superficial reading, some might think that James
is contradicting Paul. Careful study of the text however
reveals that this is not the case.

What James has to say is perfectly harmonious: “What doth

it profit, my brethren, though a man say he hath faith, and
have not works? can [this kind of] faith save him? If a brother
or sister be naked, and destitute of daily food, and one of you
say unto them, Depart in peace, be ye warmed and filled;
notwithstanding ye give them not those things which are
needful to the body; what doth it profit? Even so faith, if it
hath not works, is dead, being alone. Yea, a man may say,
Thou hast faith, and I have works: shew me thy faith without
thy works, and I will shew thee my faith by my works. Thou
believest that there is one God; thou doest well: the devils
SYSTEMATIC THEOLOGY III

also believe, and tremble. But wilt thou know, O vain man,
that faith without works is dead? Was not Abraham our
father justified by works, when he had offered Isaac his
son upon the altar? Seest thou how faith wrought with
his works, and by works was faith made perfect? And the
scripture was fulfilled which saith, Abraham believed God,
and it was imputed unto him for righteousness: and he was
called the Friend of God. Ye see then how that by works a
man is justified, and not by faith only. Likewise also was not
Rahab the harlot justified by works, when she had received
the messengers, and had sent them out another way? For as
the body without the spirit is dead, so faith without works is
dead also” (Jas 2:14-26).

It must be understood that James was not answering the

question “What saves?” That question was answered by
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Paul, “faith alone saves” (Rom 5:1). The question James was
attempting to answer was, “What kind of faith saves?” And
James’ answer was, “It is a faith that works that saves.” In
fact, Paul taught the same when he rebuked sharply those
who had the notion of a faith which produces no works. “For
not the hearers of the law are just before God, but the doers
of the law shall be justified” (Rom 2:13). Paul even makes
love greater than faith. “And now abideth faith, hope, charity,
these three; but the greatest of these is charity” (1 Cor 13:13).
Love is greatest because it is the fruit and the evidence of
faith, but faith is the root, the absolutely necessary condition
of justification and of all that follows in the process of
sanctification.

True faith will result in a godly life.

SANCTIFICATION
“What is sanctification? Sanctification is the work of God’s
free grace, whereby we are renewed in the whole man after
the image of God, and are enabled more and more to die
unto sin, and live unto righteousness” (Westminster Shorter

SOTERIOLOGY
Catechism, Question 35).

The word “sanctification” means “being made holy.” Buswell

says that sanctification has the basic idea of “a separation
from relationships contrary to God’s will unto relationships
harmonious with God’s will.”

Sanctification is the work of the Holy Spirit in the life of

God’s people. This work of the Holy Spirit is vividly described
in Galatians 5:13-6:2. “For, brethren, ye have been called
unto liberty; only use not liberty for an occasion to the flesh
[i.e., fallen human nature], but by love serve one another. For
all the law is fulfilled in one word, even in this; Thou shalt
love thy neighbour as thyself [Lev 19:18]. But if ye bite and
devour one another, take heed that ye be not consumed one
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 of another. This I say then, Walk in the Spirit, and ye shall
not fulfil the lust of the flesh. For the flesh lusteth against
the Spirit, and the Spirit against the flesh: and these are
contrary the one to the other: so that ye cannot do the things
that ye [otherwise] would. But if ye be led of the Spirit, ye are
not under [condemnation of] the law” (vv 13-18).

A Christian, though born-again, is still influenced by sinful

tendencies and drives. But in his struggle against sin, the
Holy Spirit of God is the dominating influence, restraining,
correcting, and guiding him so that he would gradually
become more and more like Christ. “Everyone’s advancement
in piety is the secret work of the Spirit” (Calvin).

It is important that we do not confuse sanctification with

justification. Justification by faith alone saves (Rom 5:1).
Whereas justification is a one time act of God at the time
of conversion, sanctification is an ongoing activity of God in
the life of a believer after conversion. Justification is thus the
basis for sanctification and not the other way round.
SYSTEMATIC THEOLOGY III

HOLY LIVING
Paul warns against the “works of the flesh.” “Now the
works of the flesh are manifest, which are these; Adultery,
fornication, uncleanness, lasciviousness, idolatry, witchcraft,
hatred, variance, emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings, and such like: of
the which I tell you before, as I have also told you in time
past, that they which do such things shall not inherit the
kingdom of God” (Gal 5:19-21).

Although the fallen human nature has not been eradicated

in born again Christians, yet it is important that the life of
true believers be not characterised by the works of the flesh.
Those who are characterised by the works of the flesh are
not to be regarded as truly regenerate persons.
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Christians must subject themselves to the Spirit’s work of
sanctification. Sanctification most certainly means holy
living. We must manifest the fruit of the spirit as evidence of
our regeneration.

Christians must fill their minds with heavenly thoughts

(Col 3:2). Paul says, “Mortify therefore your members which
are upon the earth; fornication, uncleanness, inordinate
affection, evil concupiscence, and covetousness, which is
idolatry: for which things’ sake the wrath of God cometh on
the children of disobedience” (Col 3:5-6). If we are children
of obedience, then we must put on the “new man” (Eph 4:24)
which involves “righteousness and true holiness.” “The death
of the flesh is the life of the Spirit” (Calvin).

We who are born again are born as little children in

spiritual things. We need to learn patiently and carefully the
implications of the walk of the Christian life. As born again
people, the continuous work of the Holy Spirit will cause us
to grow in holy living. However, we must also know that in
this lifetime we will not be able to achieve sinless perfection.

SOTERIOLOGY
Yes, perfection is the standard which God has set before us,
but we shall reach it only when we see our Lord face to face
(1 John 3:2).

PERFECTION
God commands His people to be perfect. Jesus said, in the
Sermon on the Mount, “Be ye therefore perfect, even as your
Father which is in heaven is perfect” (Matt 5:48). In these
words, Jesus reflected the teaching of the Old Testament law.
“Ye shall be holy: for I the LORD your God am holy” (Lev
19:2). “Thou shalt be perfect with the LORD thy God” (Deut
18:13).

Indeed, as Christians we should strive towards perfection

for this is the very purpose of the Scripture, “that the man
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 of God may be perfect” (2 Tim 3:16-17). The standard set
before God’s people in the words of our Lord Jesus Christ
is the absolute perfection of God Himself. It should be clear
that “perfect” here means free from all fault, free from all
sins of commission or omission. As creatures specially made
in God’s image, it is God’s intention that we shall be perfectly
free from all fault or blemish, as free as He is from defect.

God demands the highest standards of moral conduct from

His children. It would be utterly illogical for us to think
that God would expect from us any other standard than
perfection. How ridiculous it would be if the Scriptures said,
“Stop 90% of your stealing, lying, etc.!” It goes without saying
that God demands 100%!

Know that the 10th commandment is the most demanding

of all, “You must not have evil desires.” How absurd and
immoral it would be if the Bible were to say, “You may
entertain evil desires so long as you do not carry out your
evil desires!” It goes without saying that the Lord requires us
SYSTEMATIC THEOLOGY III

to be holy not just in our thoughts and feelings, but also in

our deeds.

We may not be sinlessly perfect now, but that should not stop
us from striving to be so—to be more and more like Christ
our Lord and Saviour. “The highest perfection of the godly
in this life is an earnest desire to make progress” (Calvin).

SPIRITUAL MATURATION
God’s standard is perfect holiness. But perfect holiness
does not come immediately. At the present time, we are not
perfectly holy even at our best. Perfect sanctification will be
reached in the course of time. God, who is “from everlasting
to everlasting,” has chosen to take time to carry out His
purposes. One who enters the kingdom of heaven must
enter it as “a little child.” Jesus said, “Verily I say unto you,
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Whosoever shall not receive the kingdom of God as a little
child, he shall not enter therein” (Mark 10:15, cf. Matt 18:3;
Luke 18:17). A little child must learn to walk and carry on in
this sphere in which he is born. God has chosen to take the
discipline of time for the maturing of those who are born
again into His household.

One of the clearest expressions of the time involved in

sanctification is found in Romans 8:18-25. Paul has just
explained, “if so be that we suffer with him, that we may
be also glorified together.” He continues, “For I reckon that
the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us.” The
climax of this section is reached in verses 24 and 25. “For
we are saved by hope: but hope that is seen is not hope: for
what a man seeth, why doth he yet hope for? But if we hope
for that we see not, then do we with patience wait for it.” The
thought is not simply that we fold our hands and wait for the
goal to be reached, but we wait it out, and fight it out, and
continue the good fight of faith.

SOTERIOLOGY
The Apostle Paul goes on, “Likewise the Spirit also helpeth
our infirmities: for we know not what we should pray for as
we ought: but the Spirit itself maketh intercession for us with
groanings which cannot be uttered.” That sinless perfection
is not attained in this life is made crystal clear by verses 22
and 23, “For we know that the whole creation groaneth and
travaileth in pain together until now. And not only they,
but ourselves also, which have the firstfruits of the Spirit,
even we ourselves groan within ourselves, waiting for the
adoption, to wit, the redemption of our body.” These words
describe regenerate Christians. We are not satisfied and we
have no right to be satisfied with our present condition. We
should always strive towards perfection, and we possess the
glorious hope that perfection will eventually be realised
when Christ returns (Phil 3:20-21).
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 A Christian will not find sin a delight.

FILLING OF THE SPIRIT

“Everything good in us comes from the Holy Spirit” (Calvin).

The filling of the Spirit is the complete control of the Spirit

over the life of the Christian when he totally surrenders
himself to the Spirit’s sanctifying work (Eph 5:18, Gal 2:20,
5:16). The Westminster Confession of Faith states, “Their
ability to do good works is not at all of themselves, but wholly
from the Spirit of Christ. And that they may be enabled
thereunto, beside the graces they have already received,
there is required an actual influence of the same Holy Spirit
to work in them to will, and to do, of his good pleasure: yet
are they not hereupon to grow negligent, as if they were not
bound to perform any duty unless upon a special motion of
the Spirit; but they ought to be diligent in stirring up the
grace of God that is in them” (16:3).

What happens when we are filled with the Spirit? (1) We will
SYSTEMATIC THEOLOGY III

produce the fruit of the Spirit (Gal 5:22-25). (2) We will be

eager to share the gospel, and be effective in serving God
(Acts 2:4, 4:31, 6:3-8, 7:54-55). (3) We will love His Word
and His people (Acts 2:41-47). (4) We will enjoy coming
to church to worship God, and have fellowship with other
Christians (Eph 5:18-20).

What must we do to be filled with the Spirit? (1) We must

confess and repent of our sins (1 John 1:9). (2) We must
acknowledge our spiritual wretchedness and be fully
dependent on God (1 John 1:10). (3) We must read the Bible
daily and attend Sunday school or Bible study classes (1 Pet
2:2). (4) We must pray privately as well as corporately in
church by attending prayer meetings (Heb 10:25). (5) We
must have constant fellowship with Christians by attending
fellowship meetings (Heb 10:25). (6) We must submit
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ourselves to water baptism, and partake of the Lord’s Supper.
(7) We must serve the Lord with whatever gifts we have (1
Cor 12:4-11 cf Eph 4:11-13). (8) We must preach the gospel
(Matt 28:18-20 cf Acts 8:4). (9) We must give to the Lord
out of a cheerful heart (2 Cor 9:7). (10) We must be ready to
suffer for Christ’s sake (2 Tim 2:12, Matt 16:24).

SEALING AND ANOINTING OF THE SPIRIT

Paul speaks of the actual presence of the Spirit in the life
of God’s people as a “seal” or mark of identification. In 2
Corinthians 1:21-22, Paul refers to “he which stablisheth us
with you in Christ, and hath anointed us, is God; who hath
also sealed us, and given the earnest of the Spirit in our
hearts.” The “anointing” of the Spirit, referred to also in 1
John 2:20, 27 is undoubtedly the same spiritual fact as the
“sealing” of the Spirit. The actual presence of the Spirit is a
pledge of future blessings.

Twice in the epistle to the Ephesians the actual presence of

the Holy Spirit in the life of a Christian is referred to as the
“seal” of God (Eph 1:13, 4:30). Although the Holy Spirit is not

SOTERIOLOGY
directly mentioned in Revelation 7:2-4, this is doubtless the
meaning of the “seal of the living God” in the faces of God’s
people.

The sealing of the Spirit also means that we are eternally

secure in Christ (Eph 4:30). When God’s people are said
to be “sealed” by His Spirit, it means that they are His
possession—they belong to Him. The word “seal” denotes
ownership. The Lord has bought us with a price. That
price was Christ’s shed blood on the cross (Eph 1:14, Acts
20:28). God owns us completely, and we are indebted to Him
eternally. Calvin says, “God, by pouring down upon us the
heavenly grace of the Spirit, does, in this manner, seal upon
our hearts the certainty of his own word.”

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 There is an aspect of the anointing of the Spirit that concerns
service and not salvation. The indwelling of the Spirit and the
salvific anointing (1 John 2:20, 27) that comes with it at the
time of regeneration is permanent and can never be removed.
But the anointing of the Spirit which pertains to service is
temporary and can be taken away. Such an anointing of the
Spirit for service can be seen in the case of King Saul where
the Spirit is said to “come upon” him (1 Sam 10:1, 6, 11:6). But
when Saul sinned against God by despising and disobeying
His commandments, the anointing of the Spirit upon Saul
to be king of Israel was taken away from him and given to
another, namely, David, God’s chosen (1 Sam 12:13-14, 15:22-
23, 16:13-14). David too was in danger of having the Spirit’s
anointing taken away from him when he sinned against God,
but the Lord forgave him because he was quick to confess
and repent of his sin (2 Sam 12:7, 13, Ps 51:11). It must be
understood that the removing of the Spirit’s anointing for
service does not mean the loss of salvation. Neither does the
anointing of the Spirit for service indicate that the people
thus anointed are also anointed for salvation (e.g., Num
SYSTEMATIC THEOLOGY III

24:2). These two aspects (i.e., for salvation and for service)
of the Spirit’s anointing must be clearly distinguished. The
anointing of the Spirit for salvation speaks of the Spirit’s
residence within the person (i.e., indwelling, sealing), while
the anointing of the Spirit for service speaks of His ministry
upon the person (i.e., enabling, empowering).

GLORIFICATION
“Our salvation was begun by the sacrifice by which our sins
were expiated, and finally completed by His resurrection”
(Calvin).

The Westminster Shorter Catechism Questions 37 and

38 ask, “What benefits do believers receive from Christ at
death? The souls of believers are at their death made perfect
in holiness, and do immediately pass into glory; and their
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bodies, being still united to Christ, do rest in their graves
till the resurrection. What benefits do believers receive from
Christ at the resurrection? At the resurrection, believers,
being raised up in glory, shall be openly acknowledged
and acquitted in the day of judgement, and made perfectly
blessed in the full enjoyment of God to all eternity.”

On resurrection day, all sin and corruption will be completely

removed from us. We are not perfect yet, but we shall be
when Christ returns. The Apostle John says, “Beloved, now
are we the sons of God, and it doth not yet appear what we
shall be: but we know that, when he shall appear, we shall be
like him; for we shall see him as he is” (1 John 3:2). “For ye
are dead [representatively in Christ], and your life is hid with
Christ in God. When Christ, who is our life, shall appear,
then shall ye also appear with him in glory” (Col 3:3-4).
“Moreoever whom he did predestinate, them he also called:
and whom he called, them he also justified: and whom he
justified, them he also glorified” (Rom 8:30).

The actual presence of the Holy Spirit in the lives of believers

SOTERIOLOGY
guarantees our final and permanent perfection. So we read,
“[He] hath also sealed us, and given the earnest of the Spirit
in our hearts” (2 Cor 1:22; cf. 5:5). “Ye were sealed with that
holy Spirit of promise, which is the earnest of our inheritance
until the redemption of the purchased possession, unto the
praise of his glory” (Eph 1:13-14). The word “earnest” does
not mean interest or dividends, but a down payment on the
principal. It is a sizable sum of the payment, given in advance
as security that the whole will be paid afterwards. God does
not fail or lose His own. What God has promised, He shall
bring to pass. This manifest presence of the Holy Spirit is
the foretaste and guarantee of the fulness of our inheritance
which we shall receive in the future life.

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 MEANING OF “CHURCH”
The English word “church,” like the German kirche and the
Scotch kirk, is derived from the Greek adjective, kyriakon,
which means “the Lord’s.” It may refer to (1) the Lord’s people
in general, (2) any particular group of the Lord’s people, or
(3) the building in which the Lord’s people worship (1 Cor
11:20, Rev 1:10).

The word translated “church” in the New Testament is

ekklesia. This noun is related to the verb ekkaleo which
means “to call out.” Although the term is used for a secular
assembly (Acts 19:32, 41), in a specialised ecclesiastical
sense, it refers to an assembly or a body of called-out people,
separated unto God.

According to the Westminster Confession of Faith, “The

catholic or universal church which is invisible, consists of
the whole number of the elect that have been, are, or shall be
gathered into one, under Christ the Head thereof; and is the
spouse, the body, the fullness of Him that filleth all in all”
SYSTEMATIC THEOLOGY III

(25:1). The Apostle Paul regards the Corinthian Christians as

part of the invisible church, “Unto the church of God which
is at Corinth, to them that are sanctified in Christ Jesus,
called to be saints, with all that in every place call upon the
name of Jesus Christ our Lord, both theirs and ours” (1 Cor
1:2, see also Col 1:24).

The church is sometimes referred to in the Scriptures

without the use of the word itself. The Apostle Peter for
instance described the believers in this manner, “But ye
are a chosen generation, a royal priesthood, an holy nation,
a peculiar people; that ye should shew forth the praises of
him who hath called you out of darkness into his marvellous
light: which in time past were not a people, but are now the
people of God: which had not obtained mercy, but now have
obtained mercy” (1 Pet 2:9–10).
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 BRIDE OF CHRIST
There is a mystical union between believers and Christ. This
union is entered into when a person is born again. This
mystical union is more than mere natural fellowship. It is a
union of a supernatural order in the Holy Spirit. That is why
in the Scriptures the true church is known as (1) the bride of
Christ, and (2) the body of Christ.

Throughout the Scriptures, the marriage relationship is used

metaphorically to signify the relationship between God and
His people. In the Old Testament, Israel, as the people of God,
is compared to a wife, and idolatry is frequently referred to
as unfaithfulness to the marriage relationship. See especially
the first three chapters of the prophecy of Hosea.

In a similar figure, Paul writes to the Church of Corinth,

“For I am jealous over you with godly jealousy: for I have
espoused you to one husband, that I may present you as a
chaste virgin to Christ. But I fear, lest by any means, as the
serpent beguiled Eve through his subtilty, so your minds
should be corrupted from the simplicity that is in Christ” (2

SOTERIOLOGY
Cor 11:2–3).

The marriage relationship between Christ and His Church

is described extensively in Ephesians 5:21-32. (See also 1 Cor
7; 1 Cor 11:1-16; 14:34, 35; 1 Tim 2:9-15; 3:11, 12; Tit 1:6; 2:5;
1 Pet 3:7.)

Ephesians 5:21 emphasises the need for Christians to submit

themselves one to another in the fear of God. He then
introduces the discussion of the marriage relationship with
the exhortation in verses 22 and 23. A similar injunction is
found in 1 Peter 3:1-2, “Likewise, ye wives, be in subjection
to your own husbands; that, if any obey not the word, they
also may without the word be won by the conversation of the

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 wives; while they behold your chaste conversation coupled
with fear.”

Paul continues his analogy, “Therefore as the church

is subject unto Christ, so let the wives be to their own
husbands in every thing. Husbands, love your wives, even as
Christ also loved the church, and gave himself for it” (Eph
5:24-25).

As it is natural that the husband should be the initiator in

wedded love, so in the love between Christ and the Church,
“We love him, because he first loved us” (1 John 4:19). Just
as one naturally is grieved when love is not met with
responsiveness, but rather with coldness, so Christ is grieved
by spiritual indifference. The church is moved by the Holy
Spirit to respond in love to the love of Christ. Mutual love is
shown between Christ and His church. Christ displays loving
headship, and the Church responds with loving submission.

Ephesians 5:26-27 states why the church should subject

SYSTEMATIC THEOLOGY III

herself to the love of Christ, “That he might sanctify and

cleanse it with the washing of water by the word, that he
might present it to himself a glorious church, not having
spot, or wrinkle, or any such thing; but that it should be holy
and without blemish.”

The love of Christ for His Church is also vividly expressed in

these words, “So ought men to love their wives as their own
bodies. He that loveth his wife loveth himself. For no man
ever yet hated his own flesh; but nourisheth and cherisheth
it, even as the Lord the church: for we are members of his
body, of his flesh, and of his bones. For this cause shall a
man leave his father and mother, and shall be joined unto his
wife, and they two shall be one flesh [Gen 2:24; Matt 19:5].
This is a great mystery: but I speak concerning Christ and
the church. Nevertheless let every one of you in particular
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so love his wife even as himself; and the wife see that she
reverence her husband” (Eph 5:28–33).

Nowhere in Scripture is the love of Christ for His Church put

in stronger or more moving terms than in Ephesians 5:25-33.
“Love” here is not philia, the love of friendship, nor is it eros,
the classical Greek word for love between husband and wife.
It is agape, the deep, strong, broad, ethical, spiritual word for
the love of God (Rom 5:5). This love is to be found not only
in the individual, but also in the true Church, which, as a
body, is bound up in mystical union with Christ.

The consummation of this marriage relationship between

Christ and His Church is predicted in Revelation 19:6–9,
“And I heard as it were the voice of a great multitude, and
as the voice of many waters, and as the voice of mighty
thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth. Let us be glad and rejoice, and give honour to him:
for the marriage of the Lamb is come, and his wife hath
made herself ready. And to her was granted that she should
be arrayed in fine linen, clean and white: for the fine linen

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is the righteousness of saints. And he saith unto me, Write,
Blessed are they which are called unto the marriage supper
of the Lamb.” This marriage supper of the Lamb will be held
after the rapture of the Church, and just before the final
battle of Armageddon.

After the millennial reign of Christ on earth, after the final

rebellion of Gog and Magog, after the final judgement of the
Great White Throne, after the present universe is destroyed
by fire, and after the creation of a new heaven and a new
earth, will come the New Jerusalem from heaven upon the
new earth, “having the glory of God.” “And there came unto
me one of the seven angels … and talked with me, saying,
Come hither, I will shew thee the bride, the Lamb’s wife”
(Rev 21:9). John had the first glimpse of the holy and heavenly
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 city, the New Jerusalem, “prepared as a bride adorned for her
husband” (Rev 21:2, 10, 11).

BODY OF CHRIST
As the bride of Christ, the Church is also His body. The
bride and body metaphors are really one. Several times
in Ephesians 5:21-33, Paul mentions the two metaphors
together. In verse 23, he says that Christ is “the saviour of
the body” in His relationship as the Husband of the Church.
Again in verse 28, the husband who loves his wife, loves “his
own body.” Verse 30 reminds us that “we are members of
his body,” and verse 31 quotes Genesis 2:24 as regards the
marriage union.

The great spiritual lesson taught by the metaphor of the

bride is the lesson of the purifying influence of the love of
God in our hearts. Perhaps the strongest lesson taught by the
metaphor of the body is the lesson of the mystical spiritual
unity of believers, as members of the body of Christ (Rom
12:5; Eph 4:25).
SYSTEMATIC THEOLOGY III

The unity of believers in the body of Christ is strongly

emphasised by Paul: “And hath put all things under his
feet, and gave him to be the head over all things to the
church, which is his body, the fulness of him that filleth
all in all” (Eph 1:22–23, cf. Col 1:18); “With all lowliness
and meekness, with longsuffering, forbearing one another
in love; endeavouring to keep the unity of the Spirit in the
bond of peace. There is one body, and one Spirit, even as ye
are called in one hope of your calling; one Lord, one faith,
one baptism, one God and Father of all, who is above all, and
through all, and in you all” (Eph 4:2-6).

The purpose of the spiritual gifts which Christ has given

to different members of His body is “For the perfecting of
the saints, for the work of the ministry, for the edifying of
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the body of Christ: till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ”
(Eph 4:12–13).

UNITY OF THE BODY OF CHRIST

The unity of the body of Christ means Christian peace (Col
3:15). What a glorious thought, the peace of Christ, that calm
and poise of heart and mind which rest with a conscience
completely yielded to God’s will!

However, this does not mean that the believer will not face
any problems in his life. Paul for instance experienced great
anxiety in Troas (2 Cor 2:12–13) and in Macedonia (2 Cor
7:5–6). Nevertheless, God will bless His people with His
peace that only He can give when they live a life that is in
complete harmony with the will of Christ.

The unity of the body of Christ thus calls for the purity of
the members. If we are personally members of the mystical
body of Christ, it follows that our entire being, including

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our physical bodies, are members of Christ. And we must
take care never to use our bodily parts as instruments of
sin. Paul says, “Meats for the belly, and the belly for meats:
but God shall destroy both it and them. Now the body is
not for fornication, but for the Lord; and the Lord for the
body. And God hath both raised up the Lord, and will also
raise up us by his own power. Know ye not that your bodies
are the members of Christ? shall I then take the members
of Christ, and make them the members of an harlot? God
forbid. What? know ye not that he which is joined to an
harlot is one body? for two, saith he, shall be one flesh. But
he that is joined unto the Lord is one spirit. Flee fornication.
Every sin that a man doeth is without the body; but he that
committeth fornication sinneth against his own body. What?
know ye not that your body is the temple of the Holy Ghost
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 which is in you, which ye have of God, and ye are not your
own? For ye are bought with a price: therefore glorify God
in your body, and in your spirit, which are God’s” (1 Cor 6:13-
20).

INTERDEPENDENCE OF CHURCH MEMBERS

Paul twice says that we, as members of the body of Christ,
are “members one of another” (Rom 12:5; Eph 4:25). The
most extended passage of Scripture dealing with the mutual
interdependence of the members of the body of Christ is 1
Corinthians 12:12-27.

For the Church to function and grow harmoniously, every

member of the Church must recognise that he needs other
church members to grow in the Lord. No member in the
body of Christ is dispensable or is more important than the
other. Every believer has a special gift and a special function
within the body of Christ. Paul thus argued, “If the foot shall
say, Because I am not the hand, I am not of the body; is it
therefore not of the body? And if the ear shall say, Because I
SYSTEMATIC THEOLOGY III

am not the eye, I am not of the body; is it therefore not of the

body? If the whole body were an eye, where were the hearing?
If the whole were hearing, where were the smelling? But now
hath God set the members every one of them in the body, as
it hath pleased him. And if they were all one member, where
were the body? But now are they many members, yet but
one body. And the eye cannot say unto the hand, I have no
need of thee: nor again the head to the feet, I have no need
of you. Nay, much more those members of the body, which
seem to be more feeble, are necessary: and those members of
the body, which we think to be less honourable, upon these
we bestow more abundant honour; and our uncomely parts
have more abundant comeliness. For our comely parts have
no need: but God hath tempered the body together, having
given more abundant honour to that part which lacked: that
there should be no schism in the body; but that the members
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should have the same care one for another. And whether
one member suffer, all the members suffer with it; or one
member be honoured, all the members rejoice with it. Now
ye are the body of Christ, and members in particular” (1 Cor
12:15-27).

SPIRITUAL GIFTS FOR CHURCH GROWTH

There are spiritual gifts for all the individual members of
the body of Christ (Rom 12:6). Each believer has his own gift
from God, one of one kind and another of another (1 Cor
12:6–8, Eph 4:7–8). The Holy Spirit Himself decides which
gift or gifts a believer should have (1 Cor 12:11). Calvin
rightly observed, “The gifts of the Spirit are not the gifts
of nature.” A man who is effective and successful as an
administrator in his secular occupation does not make him
spiritually gifted to be an administrator of the church.

There are four lists of spiritual gifts in the New Testament.

The differences in these lists, and the manner in which each
is given, suggest that no list is intended to be exhaustive, and
that the gifts enumerated are not necessarily connected with

SOTERIOLOGY
particular offices or occupations.

The list in Romans 12:4-8 is as follows: (1) prophecy, (2)

ministry (a very general term for service), (3) teaching,
(4) exhorting (or consoling), (5) giving, (6) leadership, (7)
showing mercy.

The list in 1 Corinthians 12:4-11 is: (1) wisdom, (2) knowledge,

(3) faith, (4) healing, (5) powers (probably meaning miracles),
(6) prophecy, (7) discerning spirits, (8) languages (“tongues”),
(9) translation of languages.

In 1 Corinthians 12:28-31 there is a double list. In the first

covering of the ground we have (1) apostles, (2) prophets,
(3) teachers, (4) powers (miracles), (5) healing, (6) helps, (7)
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 governors, (8) languages (“tongues”). As Paul goes over the
ground again, we have no mention of “helps” or “governors”
but we have the additional item of “translation.” It is thought
that “helps” probably refers to several kinds of minor
offices or ministries which developed in the early church.
“Governors” is thought to indicate a differentiation in the
eldership as between teaching elders (1 Tim 5:17) and ruling
elders or governors of the church.

The list found in Ephesians 4:11 is very brief: (1) apostles, (2)
prophets, (3) evangelists, (4) pastors and teachers. Each of
these could be regarded as a special occupation or office.

Prophecy is the only spiritual gift found in all four lists.

Apostles are mentioned in two of the lists (1 Cor 12:28–29;
Eph 4:11). The gift of languages (“tongues”) and the gift of
translation and healing are mentioned in the two lists found
in 1 Corinthians 12. Teaching is found in the list in Romans
12, and in the second list in 1 Corinthians 12. In Ephesians
4:11 we find the gift called “pastors and teachers.” These two
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functions of shepherding and teaching are to be considered

as one gift. Every pastor (shepherd) ought to be a teacher and
every teacher ought to be a shepherd.

The office of the apostles is a very special one and is not

perpetuated in the church. There were only 12 Apostles
involved in establishing the New Testament Church, and
the writing of the New Testament Scripture. There is
no longer any need for apostles today since the Church
is already established worldwide, and the Scriptures are
already completed and canonised. Apart from the office
of apostleship, “ministry” (Rom 12:7) might be considered
a reference to the office of deacon. “Governments” or
“governors” (1 Cor 12:28) could be a reference to ruling
elders.

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The gifts of the Spirit are manifold. We are not intended to
have a complete list. The Spirit breathes where He chooses
(John 3:8). Each member of the church is given at least one
gift as evidence of the indwelling presence of the Holy Spirit
(see Rom 12:6; 1 Cor 7:7; 12:7; Eph 4:7). The manifestation
of the Holy Spirit in the life of the redeemed individual is
referred to as a “seal” (Eph 1:13; 4:30; 2 Cor 1:22), a distinctive
mark of genuineness as a member of the body. The spiritual
gifts are not to be used in isolation. Paul says of himself and
Apollos, “we are labourers together with God” (1 Cor 3:9).
The gifts are for “the perfecting of the saints, for the work
of the ministry, for the edifying of the body of Christ” (Eph
4:12).

The sign gifts such as apostleship, miracles, tongues, healing

etc are evidently not for all times and places in the church,
and have ceased (1 Cor 13:8-10).

CESSATION OF THE SIGN GIFTS

1 Corinthians 13:8-10 is a most explicit passage on the
cessation of the sign-gifts. Words of cessation, namely, “fail,”

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“cease,” “vanish away” are used. The Apostle Paul wrote,
“Charity never faileth: but whether there be prophecies, they
shall fail; whether there be tongues, they shall cease; whether
there be knowledge, it shall vanish away. For we know in part,
and we prophesy in part. But when that which is perfect is
come, then that which is in part shall be done away.”

Prophecies, tongues, and knowledge have ceased to exist.

Before we deal with the cessation of tongues, let us deal with
the cessation of prophecies and knowledge. Paul said that
prophecies “shall fail,” and knowledge “shall vanish away.”
The words, “fail” and “vanish away,” are the same word in
Greek, namely, katargeo, which is a very strong word for
cessation. It basically means “to destroy” (cf. 1 Cor 15:24,
26). The word katargeo (“to destroy”) is written in the Greek
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 passive. The passive voice indicates that something from the
outside will cause prophecies and knowledge to cease. What
is this external element? Verses 9-10 give us the answer: it is
to teleion—“the perfect thing.” What is this “perfect thing?” It
is the completion of the Canon (i.e. the 66 books of the Holy
Scriptures). When Paul wrote his epistle to the Corinthians,
the New Testament was in the process of being written.
Once the New Testament is completed—the last book
written—the gift of prophecy, and of knowledge will cease.
All the truths that God wants man to know concerning Him
are found in the Bible. It is sufficient and authoritative. It is
God’s complete and final revelation to man (2 Tim 3:16-17,
Rev 22:18-19).

Now, how about tongues? Paul wrote that tongues “shall

cease.” The word “cease” here is the Greek pauo which
means “to stop.” Unlike the gifts of prophecy and knowledge,
which require an external element to cause their cessation,
the gift of tongues will cease by itself (Greek middle voice).
It will automatically fade away in the course of time when it
SYSTEMATIC THEOLOGY III

has served its purpose. G F Rendal, formerly a charismatic,

commented, “This purpose was fully achieved when it was
fully admitted that the nations, as well as ‘this people’ (the
Jews), benefited from Jehovah’s salvation. When this fact was
universally believed, accepted and no longer contested by
anyone, this gift was no longer needed. ... Stars, as everyone
knows, are visible and useful during the darkness of an
unbelieving Israel who opposed the nations’ salvation. The
gift faded out very simply when the Gentiles’ calling came to
light. This is what finished off the last of my resistance.” The
gift of tongues will be withdrawn when it has fulfilled its
purpose as a sign to unbelieving Jews (1 Cor 14:22). Is there
today a need for God to convince Jews that the gospel is
also given to Gentiles? There is no need. No longer are Jews
preaching the gospel to the Gentiles, but Gentiles to Jews!

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Does history confirm the early cessation of tongues? The
famous church father—Augustine—wrote in the fourth
century, “In the earliest time the Holy Ghost fell upon them
that believed: and they spake with tongues, which they had
not learned, ‘as the Spirit gave them utterance.’ These were
signs adapted to the time. For there behooved to be that
betokening of the Holy Spirit in all tongues, and to shew
that the Gospel of God was to run through all tongues
over the whole earth. That thing was done for a betokening
and it passed away.” The great 16th Century Protestant
Reformation and Revival, was not characterised by tongues-
speaking, but powerful preaching. Luther, Calvin, and Knox
did not speak in tongues.

Now, what does the word “perfect” in 1 Corinthians 13:10

mean? The word “perfect” in 1 Corinthians 13:10 does not
mean Christ or heaven. How do we know this? We know this
by determining how the word is used in its context. Usage
determines meaning!

1 Corinthians 13:10 says, “But when that which is perfect

SOTERIOLOGY
is come, then that which is in part shall be done away.” It
is very clear from this verse that there is a relationship
between “that which is perfect” and “that which is in part.”
The “perfect” will cause the “part” to cease. The question
we need to ask first is: What is “that which is in part”? The
answer lies in verses 8-9. Verses 8-9 tell us that the things
partial are “prophecies,” “tongues,” and “knowledge.” All
three sign-gifts are revelatory. They are supernatural gifts
which communicate the Word and Will of God. Paul says
that these revelatory gifts will eventually “fail,” “cease,”
and “vanish away.” They will one day cease to exist, or be
withdrawn from use.

The next question we want to ask is: When will this happen?
This will happen when “the perfect” comes. Paul says that
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 prophecies “shall fail,” and knowledge “shall vanish away.”
The words, “fail,” and “vanish away,” are written in the
Greek passive. By so writing, Paul is telling his readers that
something from the outside will cause the gifts of prophecy
and knowledge to fail and vanish away. What is this external
element? The answer is found in verses 9 and 10, “For we
know (i.e. the gift of knowledge) in part, and we prophesy (i.e.
the gift of prophecy) in part. But when that which is perfect
is come, then that which in part (i.e. the gifts of knowledge
and prophecy) shall be done away.” There is a cause-and-
effect relationship between “that which is perfect” and “that
which is in part.” It is clear from the context that the gifts of
knowledge and prophecy are only temporary gifts, and not
permanent. They will be removed once the perfect comes.

Now, what is this which is “perfect” that will cause the gifts
of knowledge and prophecy to cease? The word “perfect”
here is the Greek to teleion which literally means “the
perfect thing.” This perfect thing is inseparably linked to the
revelatory gifts of prophecy and knowledge. The cause-and-
SYSTEMATIC THEOLOGY III

effect relationship between the perfect and the partial (i.e.

prophecies and knowledge) points us to what the perfect is.
The revelatory nature of prophecies and knowledge tells us
that this perfect thing must of necessity be revelatory as well.
It has to do with God’s revelation. The Greek word—teleion—
being adjectival functions to describe. Here it describes
God’s revelation. The revelatory gifts of prophecy and
knowledge are partial, but this coming Revelation is perfect.
The “perfect” is thus God’s Perfect Revelation. When God’s
Perfect or Complete Revelation comes, the partial will be
taken away. God has been revealing Himself to His people
part by part through the prophets (cf. Heb 1:1-2), but there
will come a time when He will completely reveal what He
wants to reveal. When that happens, there will no longer be
any need for prophecies and knowledge. When Paul wrote 1
Corinthians, the New Testament was in the process of being
342
written. Prophecies and knowledge will cease when the New
Testament is completed. When did this happen?

This happened when the last book of the Bible was written
and completed, namely, the book of Revelation. God
confirmed its completion by issuing a very severe warning in
the last chapter of Revelation, verses 18 and 19: “For I testify
unto every man that heareth the words of the prophecy of
this book, If any man shall add unto these things, God shall
add unto him the plagues that are written in this book: And
if any man shall take away from the words of this prophecy,
God shall take away his part out of the book of life, and out
of the holy city, and from the things which are written in
this book.” This effectively sealed and finalised God’s Perfect
Revelation—the 66 books of Holy Scripture.

Now, we know that the word “perfect” in 1 Corinthians

13:10 does not mean the return of Christ because if Paul
had that in mind, he would probably have used the clear and
unambiguous “until he comes” which he did in 1 Corinthians
11:26, or “then the end will come” in 1 Corinthians 15:24.

SOTERIOLOGY
What is truly significant is the fact that the word “perfect” is
used 18 times in the New Testament (Matt 5:48, 19:21; Rom
12:2; 1 Cor 2:6, 13:10, 14:20; Eph 4:13; Phil 3:15; Col 1:28,
4:12; Heb 5:14, 9:11; Jas 1:4, 17, 25, 3:2; 1 John 4:18), and not
once does it refer to the second coming or to heaven. The
word “perfect” is mostly used to describe spiritually mature
Christians who live in accordance to God’s Word. At other
times, it is used specifically to describe (1) the will of God,
(2) the wisdom of God, (3) the Law of God, (4) the love of
God, and (5) the humanity of Christ.

Therefore, the “perfect” refers to a book, and not to a person

(Christ), an event (His return), or a place (heaven). The
Holy Bible is the perfect Word or Revelation of God. It is
absolutely authoritative, and totally sufficient for Christian
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 doctrine and practice (2 Tim 3:16-17). Revelation has ceased.
Consequently, all temporary means of revelation, like the
gifts of prophecy and knowledge, have been withdrawn. It is
unbiblical to seek a word of prophecy or a word of knowledge
today. We are to go straight to the Word of God to seek His
will and wisdom.

One must also not neglect Paul’s careful argumentation

on why love is supreme in 1 Corinthians 13. Paul chides
the Corinthians for placing the supernatural sign-gifts
at a level that is above the virtues of faith, hope, and love.
They got their priorities all mixed up. The gifts of prophecy,
knowledge, and tongues are not as important as the virtues
of faith, hope, and love. The sign-gifts are meant only for the
apostolic age. They are temporary gifts, and will be phased
out. What will remain and last throughout the church age are
the Christian graces of faith, hope, and love. These virtues
should be found in every Christian. The Corinthians should
pay more attention to cultivating these virtues in their lives
instead of fighting over who has the superior gift (1 Cor 12:1-
SYSTEMATIC THEOLOGY III

21, 14:1-5). Of the three virtues, love is the greatest or most

important because love will never cease. While faith and
hope will both be realised or fulfilled at the time of Christ’s
return, love being a divine virtue will last forever. “Charity
never faileth” (1 Cor 13:8). Love is eternal, and that is why it
is “the greatest” (1 Cor 13:13). Paul is exhorting the Church
to pay most attention to love because we are going to need it
for eternity (cf. Matt 22:36-40).

The word “perfect” therefore must mean the Biblical

Canon—the 66 books of Holy Scripture. If we take the term
“perfect” to mean the second coming of Christ or heaven,
we will throw into disarray Paul’s careful and thoughtful
argumentation in 1 Corinthians 13 on the superiority of faith
and hope, and the supremacy of love over the temporariness
and relative inferiority of the sign-gifts.
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 SACRAMENTS OF THE CHURCH
In the Westminster Shorter Catechism, the two sacraments,
baptism and the Lord’s Supper, are presented under the
general heading of “the means of grace.” “What are the
outward means whereby Christ communicateth to us
the benefits of redemption? The outward and ordinary
means whereby Christ communicateth to us the benefits
of redemption, are His ordinances, especially the Word,
sacraments, and prayer; all which are made effectual to
the elect for salvation” (Westminster Shorter Catechism
,Question 88).

The outward formal and physical act of baptism and the

Lord’s Supper do not convey any spiritual blessing or benefit.
There is nothing magical about the ceremonies of water
baptism and the Lord’s Supper.

One proof that the sacraments are not held to be external

instruments in themselves for the conveying of the grace
of God is the fact that the Word and prayer are also said to
be “outward and ordinary means” in the same sense as the

SOTERIOLOGY
sacraments. Consider the Westminster Shorter Catechism
Questions 89 and 90: “How is the Word made effectual
to salvation? The Spirit of God maketh the reading, but
especially the preaching of the Word, an effectual means
of convincing and converting sinners, and of building them
up in holiness and comfort, through faith unto salvation.
How is the Word to be read and heard, that it may become
effectual to salvation? That the word may become effectual
to salvation, we must attend thereunto with diligence,
preparation, and prayer; receive it with faith and love, lay it
up in our hearts, and practice it in our lives.” In other words,
it is not the possession or the act of carrying the Bible that
shows that one is saved, but the understanding and obeying
of its divinely inspired words with the help of the Holy Spirit.

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 With reference to the sacraments, the Westminster Shorter
Catechism Question 91 teaches, “The sacraments become
effectual means of salvation, not from any virtue in them, or
in him that doth administer them; but only by the blessing
of Christ, and the working of His spirit in them that by faith
receive them.” The sacraments are thus only outward signs
of inward grace.

There are two specific manners in which the sacrament of

the Lord’s Supper is a “means of grace.” Jesus said, “this do
in remembrance of me” (1 Cor 11:24–25), with reference to
both the bread and the cup. Paul adds, “As often as ye eat
this bread, and drink this cup, ye do shew the Lord’s death
till he come” (v 26). So the Lord’s Supper is a “means of grace”
in reminding the communicants of Christ, and in showing
forth to outsiders the fact of His death on the cross. It is to
be perpetuated in the world until Christ comes again.

The sacraments are not necessary for salvation, but are

required and useful (1) as visual aids to assist human minds
SYSTEMATIC THEOLOGY III

to know what is taught in the Holy Scriptures, and (2) as a

public testimony to the outside world of the meaning of faith
in Jesus Christ.

Now, the phrase, “means of grace,” must not be mechanically

interpreted to mean that the sacraments themselves impart
salvation. It must be emphasised that Independent, Baptist,
and Presbyterian churches do not agree with the Roman
Catholic error of salvation by works through the mechanical
keeping of baptism and the mass.

So, what is a sacrament? A Christian sacrament is defined

as “an holy ordinance instituted by Christ, wherein, by
sensible [sensory] signs Christ, and the benefits of the new
covenant, are represented, sealed, and applied to believers”
(Westminster Shorter Catechism, Question 92). Calvin said,
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“The sacraments are mirrors in which we may contemplate
the riches of grace which God imparts to us.”

SACRAMENTS AS SEALS
The Sacraments are seals of the Covenant of Grace. The
word, “seal,” designates a visible mark that proves the
validity of the arrangement, covenant, or promise, which it
is understood to signify (see Gen 38:18, 25; Exod 28:11; cf. 1
Kgs 21:8; Neh 9:38; Esth 8:8; Job 38:14; Jer 22:24; 32:10, 44;
Dan 6:17). Even in our modern culture, an official seal is
often used to authenticate an agreement or a testimony.

In the New Testament, the word “seal” is used metaphorically

to mean a firm testimony (John 3:33). Christ spoke of the
evidence of the truthfulness of His claims as the “seal” of the
Father upon Him (John 6:27). The stone at the door of the
tomb where Christ was buried was literally “sealed” with the
official Roman seal (Matt 27:66). The statement that “The
LORD will shew who are his” (Num 16:5) is said to be the
“seal” upon the foundation of the truth of God (2 Tim 2:19).
The Corinthian Christians are the “seal” of Paul’s apostleship

SOTERIOLOGY
(1 Cor 9:2). The love gift collected from the Gentile churches
is a “seal” (i.e. the tangible evidence) of the genuineness
of their faith (Rom 15:28). The powerful work of the Holy
Spirit in the lives of believers is the “seal” or evidence of their
regeneration (Eph 1:13; 4:30; 2 Cor 1:22).

The constant speaking of the sacraments as the seal of

“Christ and the benefits of the new covenant,” is based
upon the fact that Paul refers to the sign of circumcision
as the “seal” of the justification by faith which Abraham
had when he was still in the state of uncircumcision (Rom
4:11). Paul refers to baptism as “Christian circumcision”
(Col 2:11–12). The Lord’s Supper is likewise an outward
act of testimony, “showing forth the Lord’s death” (1 Cor
11:26). The sacraments are therefore the outward sign of our
347
 relationship with Christ in regeneration. A sign does not
save, it merely points to the Saviour.

A seal in itself does not mean anything unless it is actually

backed up by substance and is finally validated. Lawyers
explain to us that a seal affixed to a document is merely
“presumptive evidence” that the document is valid and to
be taken at face value. By way of illustration, the diploma of
the Far Eastern Bible College bears a golden seal. Before the
diploma is awarded, the seal may be attached to the diploma
at any time when it is presumed by the custodians of the seal
that the student will complete or has completed his studies,
and that the diploma will eventually be validated.

The seal of a diploma illustrates how the sacraments can truly

be regarded as seals of our standing in Christ. No sacrament
occurs at precisely the same time in which the individual
believes and is justified. “In the case of infant baptism, the
seal is applied in the confident expectation and hope that
the child will believe and be born again. In the case of those
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who come into the Christian faith as adults, not having

been brought up in Christian nurture, and not having been
baptised as infants, and in the case of all who partake of the
Lord’s Supper, subsequent to the requisite self-examination
(1 Cor 11:28), the seal is applied subsequent to the time
when the individual is presumed to be born again. In no case
does the seal accomplish that of which it is a sign, but in all
these cases the seal is applied in obedience to the command
of Christ, as an outward sign of the inward grace which is
confidently expected in the case of infants, or believed to be
actually received in the case of adults” (Buswell).

Since a sacrament is a sign wherein “Christ and the benefits

of the new covenant, are represented, sealed, and applied to
believers,” there is thus no dispute about the fact that the
sacraments represent that which accomplishes our salvation.
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Calvin rightly observed, “All signs are as it were dead, except
life is given them by the Word.”

MEANING OF THE LORD’S SUPPER

The Lord’s Supper is called the Lord’s Supper because it was
instituted by the Lord Himself just before His death. The
Lord’s Supper like Water Baptism is an outward sign of an
inward grace. It is the external visible display of an internal
invisible reality of our salvation. For example, when we go
through the waters of baptism, we are publicly declaring
what has already happened in our heart, namely, the washing
away of our sins, our new life in Christ, and our hope in the
future resurrection.

Note that Water Baptism and the Lord’s Supper do not save.
They are just outward symbols of an inward reality. Just like
the wedding ring. A ring does not make a person married.
The vow to each other does.

Let us consider the meaning and significance of the Lord’s

Supper. According to the Westminster Shorter Catechism,

SOTERIOLOGY
“The Lord’s Supper is a sacrament, wherein, by giving and
receiving bread and wine, according to Christ’s appointment,
his death showed forth; and the worthy receivers are, not
after a corporal and carnal, but by faith, made partakers of
his body and blood, with all his benefits, to their spiritual
nourishment and growth in grace.”

The institution of the Lord’s Supper is recorded for us in all

three synoptic gospels in Matthew 26:26-28, Mark 14:22-
24, and Luke 22:19-20. Paul discussed the Lord’s Supper
in 1 Corinthians 11:23-34. When we partake of the Lord’s
Supper, we remember the Lord’s atoning work on the cross,
and when we partake of it by faith, we receive spiritual help
and blessing to live the Christian life.

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 Now, there are four different views on what the Lord’s
Supper means. Let us look at them one by one.

The Roman Catholic view of the Lord’s Supper is called

“transubstantiation.” Transubstantiation teaches that the
bread and the cup literally become the body and the blood
of Christ. When the priest utters the words of Christ, “This
is my body” and “This is my blood,” the bread and the wine
magically turn into the actual body and blood of Christ.
Partaking of the bread and the cup actually means eating the
real flesh and drinking the real blood of Christ. Sometimes
they put the bread or the wafer into a monstrance to be
worshipped. The wafer becomes God. This is idolatry. The
Roman Catholic Church also teaches that each time the
Eucharist is observed, Christ is crucified all over again.
This goes against Hebrews 7:27 which tells us that Christ’s
sacrifice was but once and for all, and not repeatable.

When Jesus said in John 6:53 that we ought to eat His flesh
and drink His blood, He did not mean a literal eating of His
SYSTEMATIC THEOLOGY III

actual flesh and literal drinking of His actual blood. He was

not advocating cannibalism. The context clearly indicates
that His words ought to be understood spiritually. Jesus was
speaking about spiritual eating and drinking. The body and
blood point to Christ’s work on the cross. Believe in Christ,
and when He lives in you, you will be saved. The Roman
Catholic view is thus heretical and idolatrous.

The Lutheran view of the Lord’s Supper came from Martin

Luther. Luther was a very devout Roman Catholic scholar
and monk before he became a Christian. He said, “I was
indeed a pious monk, and followed the rules of my order
more strictly than I can express. If ever a monk could obtain
heaven by his monkish works, I should certainly have been
entitled to it.”

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Although Luther is to be commended for his reformation of
the church insofar as the doctrine of salvation is concerned,
we regret to note that he did not reject totally the Roman
Catholic view of transubstantiation. It must be noted that
Luther did not agree with the Roman Catholic view that the
bread and cup literally and magically became the flesh and
blood of Christ. He believed that the bread was still bread,
and the wine was still wine. Nevertheless, he conceded that
the physical body and blood of Christ were somehow present
“in, with, and under” the bread and wine.

Luther’s view is called “consubstantiation.” Luther used an

iron bar heated with fire to illustrate his point. The iron
after it is heated remains iron, but now there is the element
of heat, and the heat is in the iron itself, is with the iron, and
is around the iron.

Again Luther, like the Roman Catholics, failed to understand

that Jesus’ words concerning eating His flesh and drinking
His blood are to be taken figuratively or spiritually. Christ is
not physically present in the bread and the wine.

SOTERIOLOGY
Ulrich Zwingli was a Swiss Reformer who taught that the
Lord’s Supper was simply a commemoration of the Lord’s
work on the cross. In 1 Corinthians 11:24, Jesus said, “this do
in remembrance of me.” Zwingli was correct to say that the
bread and the cup did not contain but merely represented
the body and blood of Christ.

Although Zwingli was correct to say that the bread and cup
merely represented the body and blood of Christ, there was
one shortcoming to his view: he failed to see the spiritual
presence of Christ in the elements.

Calvin agreed with Zwingli that the elements represented the

body and blood of Christ. Calvin used the words “symbols,”
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 “signs,” and “images,” to explain the meaning of the bread
and the cup. Calvin also taught that the Lord’s Supper was a
commemoration of Christ and His work on the cross.

Calvin rightly taught that the partaking of the Lord’s Supper

had an additional significance. It was a spiritual exercise. The
whole ceremony was sacred. All participants must observe it
with great reverence and fear.

It is vital that members of the church partake of the bread

and the cup with a worshipful attitude. The Corinthian
Christian did not regard properly the body and the blood
of Christ, and the Lord struck them with illness, and some
even died (1 Cor 11:27-30).

When the Lord’s Table is observed reverentially and

faithfully, there comes a special blessing from heaven.
Such gracious benefits from God Calvin said cannot be
explained, but experienced. So the Lord’s Supper is not just a
commemoration; it is also a spiritual exercise.
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There are four views on the meaning and significance of

the Lord’s Supper: (1) Roman Catholic (transubstantiation),
(2) Lutheran (consubstantiation), (3) Zwinglian
(commemoration), and (4) Calvinistic (spiritual). The
first two views are erroneous. The third view is true but
incomplete. Calvin’s view is the biblical view in all its
fulness.

The purity of the sacrament is vividly set forth in Paul’s

injunction (1 Cor 10:14-22). What born-again Christian
has not felt the very presence of the Holy Spirit of God in
the mystical union of believers together with Christ at the
communion table?

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Paul emphasises that the Lord’s table demands purity of
faith and life. He draws the analogy, “Behold Israel after
the flesh [i.e., historically]: are not they which eat of the
sacrifices partakers of the altar? What say I then? that the
idol is any thing, or that which is offered in sacrifice to idols
is any thing? But I say, that the things which the Gentiles
[i.e. communicants of false religions] sacrifice, they sacrifice
to devils, and not to God.” Paul was, of course, referring to
literal idolatry, but anything which comes between us and
God is, spiritually, an idol. Any false doctrine which amounts
to the denial of salvation through the blood of Christ, is a
form of idolatry. “Modernism” is not a form of Christianity,
it is another religion; it is idolatry.

Paul continues, “I would not that ye should have fellowship

with devils. Ye cannot drink the cup of the Lord, and the
cup of devils: ye cannot be partakers of the Lord’s table, and
of the table of devils.” The two cannot be commingled. If it
is the table of false religion, it is not the Lord’s table.

Alluding to the metaphor of the marriage relationship, the

SOTERIOLOGY
metaphor which speaks of idolatry as unfaithfulness, Paul
concludes, “Do we provoke the Lord to jealousy? Are we
stronger than he?”

Calvin, in his Institutes, draws the distinction between a

true Church and that which is not a Church, in that a true
Church, preaching the true Gospel, maintains the purity of
the sacraments.

SACRIFICES AND SACRAMENTS

The Old Testament sacrifices were “sacraments” in that they
were fully equivalent to the New Testament sacraments
in their spiritual efficacy. “The sacraments of the Old
Testament, in regard of the spiritual things thereby signified
and exhibited, were, for substance, the same with those of
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 the New” (Westminster Confession of Faith, 27:5). In and of
themselves as outward actions, the Old Testament sacrifices
accomplished nothing, but in their significance they
represented the atonement which Christ was to accomplish
on the cross. They are described as “shadows” (Col 2:17).

The Old Testament sacrifices are called the “copy” and

“shadow” and “pattern.” The Old Testament priests are said
to “serve unto the example [copy] and shadow of heavenly
things, as Moses was admonished of God when he was about
to make the tabernacle: for, See, saith he, that thou make all
things according to the pattern shewed to thee in the mount”
(Heb 8:5). The Old Testament sacrifices are the “copy” of
the things in heaven, but the atonement of Christ is said to
be the actual sacrifice pertaining to the things of heaven
itself (Heb 9:23). Which is better—the photo or the person
himself?

There is a clear analogy between the Old Testament and New

Testament “sacrifices” or “sacraments.” Paul himself made
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such a comparison in 1 Corinthians 5:7-8. And it is the same

analogy of the Old Testament ritual to the New Testament
sacraments which Paul has in mind when he writes, “ye are
circumcised … by the circumcision of Christ [or Christian
circumcision]: buried with him in baptism” (Col 2:11–12).

We must conclude then that in the church, since the

incarnation and the historical accomplishment of the
atonement, there are but two sacraments, baptism and the
Lord’s Supper, and that these two sacraments embody all the
meaning and all the efficacy of the divinely ordered system
of worship previously ordained by the Lord.

WATER BAPTISM
According to Reformed theology, the word for baptism
when used literally does not always imply submerging or
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immersing. As a matter of fact, the meaning most common
in the New Testament is the action of dipping and pouring or
dipping and sprinkling. There is no objection to the thought
that baptism may properly be performed by immersion, but
we do not find in the New Testament even one instance in
which it is clear that immersion was the mode used, nor
do we find in the Old Testament ceremonial washings one
instance in which immersion is implied.

In the Old Testament, the word “baptise” is used in the sense

of dipping for the purpose of sprinkling. “And the priest
shall dip (baptise) his finger in the blood, and sprinkle of the
blood seven times before the LORD, before the vail of the
sanctuary” (Lev 4:6, 9:9, 14:16). The dipping (not immersing)
is tied to the act of sprinkling. Another example of dipping
and sprinkling is found in Numbers 19, especially verses
7, 10, 13, 18 and 20 which give elaborate directions for the
“water of sprinkling.”

When we read in Daniel 4:33 and 5:21, that Nebuchadnezzar

“was wet with the dew of heaven,” the verb is bapto. Certainly

SOTERIOLOGY
the word does not mean that he was immersed.

From the above study of the Old Testament, we see that

baptism does not necessarily mean immersion. What a word
means is determined by how it is used in its context. In the
Old Testament context of ceremonial or ritual cleansing,
baptism is connected with the act of dipping and sprinkling.

There is no instance of baptism recorded in the New

Testament in which it is clear that immersion was the method
used. There are several instances in which immersion is
quite excluded by the context. In Luke 11:38, we read that
“when the Pharisee saw it, he marvelled that he had not first
washed [literally ‘baptised’] before dinner.” It was customary
for the Jews to wash, that is to baptise, themselves before
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 their meals. A fuller explanation is found in Mark 7:1-7.
When the Pharisees saw that some of Jesus’ disciples ate
with unwashed hands, they were astonished. Mark explains,
“the Pharisees, and all the Jews, except they wash their hands
oft, eat not, holding the tradition of the elders. And when
they come from the market, except they wash [or ‘baptise
themselves’], they eat not. And many other things there be,
which they have received to hold, as the washing [baptism]
of cups, and pots, brasen vessels, and of tables.” To wash a
table by immersion would be problematic, to say the least.

We know from other Scriptures how the ancients were

accustomed to washing their hands (e.g. 2 Kgs 3:11; John 2:1–
11). The water for washing was kept in jars. A servant’s duty
was to dip and pour on his master’s hands (2 Kgs 3:11) and
feet also (Luke 7:44). When the Jews came from the market
place it was their custom to wash themselves, and for this
act Luke uses the word “baptise” (Luke 11:38).

It is abundantly evident from Luke 11:38 and Mark 7:1-6

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that the word “baptise” did not necessarily imply immersion.

John Sung—the great Chinese revivalist—rightly answered
his Baptist friends, “More faith less water, less faith more
water.” Whether immersion or sprinkling, Baptist or
Presbyterian, let there be no division over the mode of
baptism, but a mutual love and respect for one another in
the Lord towards the common goal of the Church to fulfil
the Great Commission (Matt 28:18-20). Water more or less,
the gospel is the best.

In Acts 8:26-39, Philip preached the good news of Jesus

Christ to the Ethiopian eunuch from Isaiah 53:7ff. What was
the water which they saw as they drove along? The region
along that road is desert country (Acts 8:26) and there is no
natural body of water available for immersion. Tertullian in
his treatise, “On Baptism,” refers to “the eunuch whom Philip
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baptised in the midst of his journey with chance water.” The
presumption is that it was not a lake or a deep pool of any
sort, but a shallow pond beside the road such as is common
in desert country after a brief downpour.

But what made the Ethiopian think of baptism? It is

significant to note that the Ethiopian was reading Isaiah 53:7-
8 when Philip met him. In the context of Isaiah 53, he might
have read the words of Isaiah 52:15, “So shall he sprinkle
many nations.” He might also be familiar with Ezekiel 36:25-
27, “Then will I sprinkle clean water upon you, and ye shall
be clean: from all your filthiness, and from all your idols,
will I cleanse you. A new heart also will I give you, and a new
spirit will I put within you: and I will take away the stony
heart out of your flesh, and I will give you an heart of flesh.
And I will put my spirit within you, and cause you to walk in
my statutes, and ye shall keep my judgments, and do them.”
As such, the Ethiopian could have known the Old Testament
idea of ceremonial cleansing by the sprinkling of water, and
so asked for baptism.

SOTERIOLOGY
Now, it was the Ethiopian who was getting baptised, not
Philip. Hence, the going down into the water was not a part
of the baptising for both of them went down into the water.
Neither did the coming up out of the water constitute any
part of the baptising, for they both came up out of the water.
The baptising was an act quite distinct from going down
and coming up. Wearing sandals (the custom then), they
doubtless stepped down into the water (it may have been a
few inches deep) and Philip baptised the eunuch, doubtless
by dipping and pouring or sprinkling, as suggested by many
Old Testament passages.

Buswell was correct, observing that there “is not one

instance in the New Testament in which baptism itself is
said to involve the going down into the water, or a coming
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 up out of the water. In cases where movement to or from
the water is mentioned, without exception, the baptism is an
entirely separate action.”

It is highly unlikely that immersion was the baptismal

practice in the days of the New Testament. For instance,
on the day of Pentecost, “they that gladly received his word
were baptised: and the same day there were added unto them
about three thousand souls” (Acts 2:41). Surely, in this case,
baptism by immersion, with the limited water resources at
hand, would have been extremely difficult for the apostles.
On the other hand, baptism by sprinkling, after the manner
of the Old Testament purifying ceremonies, would have
been quite feasible.

In the conversion of Saul, and his subsequent baptism by

Ananias in Damascus, when his sight was restored after
Ananias’ prayer, he “arose, and was baptised. And when he
had received meat, he was strengthened” (Acts 9:18–19). In
the context, the most natural meaning of he “arose” is he
SYSTEMATIC THEOLOGY III

“stood up and was baptised.” If the baptism had required him

to go to another place where he could be immersed, most
naturally he would have eaten first to get the physical energy
he needed before going out. Again baptism by sprinkling,
according to the Old Testament pattern, is the most natural
way to understand the event here.

In the baptism of the household of Cornelius, as soon as

Peter saw that the Holy Spirit had indwelt them, he said,
“Can any man forbid water, that these should not be baptised,
which have received the Holy Ghost as well as we?” (Acts
10:47). It was not a matter of going out to some pool or lake
or river, but of someone bringing in water for the baptismal
service.

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The significance of the sacrament of baptism is stated
plainly in Romans 6:1-5. Christian baptism represents the
death, burial and resurrection of Christ. It is through the
Gospel of His death, burial and resurrection that we have
the cleansing of our sins and the newness of life imparted to
us in regeneration (1 Cor 15:1–4).

In Romans 6:1-5, when Jesus was “buried” (v 4), He was

not put down in the ground and covered up. His body was
carried into a rock-hewn sepulchre and, doubtless, laid upon
a niche or shelf as the custom was. The physical nature of
His burial in no way resembled immersion in water. The
word “planted” (v 5) does not mean to plant by putting into
the ground, but the word is from phuo, to sprout forth. The
beginning of our Christian life, its germination, was in the
acceptance of the death of Christ on the cross.

Baptism directly signifies our acceptance of the atonement

of Christ accomplished on the cross. But since it is through
the atonement that sin is remitted, or cleansed away, it is
entirely appropriate that baptism should be referred to as a

SOTERIOLOGY
“cleansing” or a “washing.” Peter said on the day of Pentecost:
“Repent, and be baptised every one of you in the name of
Jesus Christ for the remission of sins, and ye shall receive
the gift of the Holy Ghost” (Acts 2:38). Baptism signifies
the remission of sin through the atonement which Christ
accomplished as that atonement is applied to us by the Holy
Spirit (cf. Acts 22:16, 1 John 1:7).

INFANT BAPTISM
Children are God’s gift to us (Ps 127:3). God Himself is
interested in the physical and spiritual development of our
children. His way of reminding us of His concern is in the
ceremony of water baptism which is a sign and seal of the
covenant of grace. Children of Christian parents are also
recipients of this covenant sign and seal. Christian parents
359
 ought to have their babies baptised as soon as possible. God
is pleased with this act, and will bless both parent and child
accordingly.

This is where a proper understanding of God’s Covenant

of Grace comes in. This Covenant of Grace is divided into
two periods: (1) Old Testament and (2) New Testament.
The central Figure of both Testaments is Jesus Christ. The
people in the Old Testament were saved by looking forward
to the cross (John 8:56), and we in the New Testament are
saved by looking back at the cross. In the Old Testament, the
ceremonies that identified the nation of Israel to God were
the passover and circumcision. In the New Testament, since
Christ is the fulfilment of the Old Testament, the passover
and circumcision have been replaced by the Lord’s supper
and water baptism respectively (Luke 22:14–20, Col 2:11–12).

The Old Testament rite of circumcision and the New

Testament rite of baptism are quite similar. Paul in
Colossians 2:11-12 calls water baptism “the circumcision
SYSTEMATIC THEOLOGY III

of Christ.” Water baptism is Christian circumcision. When

a Jew is circumcised, he is telling people that he believes
in Jehovah, and that he is a member of the nation of Israel.
When a believer goes through water baptism, he is telling
everyone that he believes in Christ, and that he is a member
of the church. In the Old Testament, male babies when they
reached eight days old were circumcised. Likewise in the
New Testament, we baptise our babies as early as possible.
They are within God’s covenant promises. Although infants
born to Christian parents are within God’s covenant
promises, it needs to be categorically stated that the Biblical
view of infant baptism (as opposed to the Roman Catholic) is
not baptismal regeneration. Water Baptism simply does not
save, whether it is adult baptism or infant baptism.

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Why were Jewish babies circumcised? And why are babies
born to Christian parents baptised? It is because God is
interested in the family unit. When God saves one in the
family, He also desires to save all. God’s covenant promises
are given not only to the individual but also to those who are
part of his household (Gen 17:7-14). This household concept
is very important.

In the Old Testament, we find the following instances

where God saved not only a person, but also his family
from destruction. Consider the Old Testament teaching on
household salvation as found in the case of Noah (Gen 7:1), of
Abraham (Gen 17:12-13, 23, 27), and of Lot (Gen 19:16). God
included their respective families in His work of salvation or
deliverance.

The same household salvation teaching is found in the New

Testament. When Peter and Paul preached the gospel, they
called not only individuals to salvation but also their family
members (Acts 2:38-39, Acts 16:31). Consider the following
examples of household salvation: (1) Martha, Mary and

SOTERIOLOGY
Lazarus of Bethany (John 11:1), (2) Cornelius and his family
(Acts 10:44-48, 11:14-16), (3) Lydia and her family (Acts 16:14-
15), (4) the Philippian jailor and his family (Acts 16:31-33).

It must be said that salvation is not automatic. It does not

mean that if one member of the family becomes saved, the
rest automatically become saved. Each person of age must
confess and believe in Christ for salvation. When we talk
about household salvation, we are saying that God is deeply
interested in the eternal destiny of our loved ones. We have a
moral responsibility to preach the Gospel to them, and bear
a Christlike testimony at home. When we prayerfully and
diligently do our part, God will be faithful to do His part
to bring them eventually to a saving knowledge of Himself.
This general truth was observed by Calvin, “Those who are
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 baptised when mere infants, God regenerates in childhood
or adolescence, occasionally even in old age.”

KEEPING THE SABBATH

The Sabbath command is a good law that comes from a good
God. God requires of man to set aside one day a week for
physical respite and spiritual refreshment. When we come
to worship the Lord on Sunday, do we not find our bodies
and spirits recharged for a new week of physical work and
spiritual battle? The Sabbath is not a burden but a delight. It
is not a holiday but a holy day (Isa 58:13–14).

Today, we keep the Sabbath on Sunday, the Lord’s Day

(Rev 1:10, Acts 20:7, 1 Cor 16:2) commemorating Christ’s
resurrection. On this day, we gather for worship, fellowship,
Bible study and evangelism.

While keeping the Sabbath, we do not keep it with a

Pharisaical attitude. In Mark 2:23-24, the Pharisees charged
Jesus and His disciples for breaking the sabbath. According
SYSTEMATIC THEOLOGY III

to the Pharisees, the sabbath law was broken when the

disciples plucked and rubbed the wheat grains in their
hands. In their extra-biblical rabbinical laws, they listed
the following as work forbidden on the sabbath: “The main
classes of work are forty save one: sowing, ploughing, reaping,
binding sheaves, threshing, winnowing, cleansing crops,
grinding, sifting, kneading, baking, shearing wool, washing
or beating or dyeing it, spinning, weaving, making two loops,
weaving two threads, separating two threads, tying [a knot],
loosening [a knot], sewing two stitches, tearing in order to
sew two stitches, hunting a gazelle, slaughtering or flaying
or salting it or curing its skin, scraping it or cutting it up,
writing two letters, erasing in order to write two letters,
building, pulling down, putting out a fire, lighting a fire,
striking with a hammer and taking our aught from one
domain into another. These are the main classes of work:
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forty save one” (Mishnah, Shabbath 7.2). The disciples were
considered to have done #3 and #5 of the 39 activities. Jesus
was culpable because He did not stop His hungry disciples.

Was the Master wrong? It comforts us to know that our

Lord is not a slave-driver, but a loving Master. Jesus and
His disciples did not violate the Sabbath law. What they
violated were the extra-biblical, man-made, foolish laws of
the Pharisees.

In Mark 2:25-28, Jesus rebutted the accusations of the

Pharisees by citing the example of David who ate of the
shewbread that only the priests were allowed to eat. David
was hungry, and Ahimelech the priest, knowing the law for
sure, did not forbid David and his men to fill their stomachs (1
Sam 21:1–6 cf. Lev 24:9). Ahimelech “broke” the ceremonial
law of Leviticus 24:9, but was blameless. David likewise
“broke” that law by eating of the ceremonial bread, and was
guiltless as well. If Ahimelech and David were innocent, how
could Jesus be guilty? Moreover, Jesus Himself is the Lord
of the Sabbath! The higher law of necessity overrides the

SOTERIOLOGY
lower law of ceremony. It ought to be noted that Jesus in this
particular instance did not even depart from a God-given
ceremonial law, but a man-made rabbinical tradition. The
charges of the Pharisees were totally baseless and without
merit. Jesus did not break the law but kept it perfectly—His
active obedience.

Jesus laid down a wonderful principle for Sabbath-keeping

when He said, “The sabbath was made for man, and not man
for the sabbath” (Mark 2:27). The Sabbath was instituted
not as a burden but as a benefit to man. Thus any legalistic
application of the Sabbath law contradicts its God-given role
for man (cf. Luke 11:46).

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 The puritans, in their overemphasis on the doctrine of
sanctification, became legalistic. Instead of stressing on the
spirit of the law, they put an undue emphasis on the letter
of the law. Calvin has rightly commented, “The point of it
is that it is wrong to turn the sabbath to man’s destruction,
since God instituted it for his sake. The Pharisees saw
Christ’s disciples busy in a holy work, they saw them
exhausted and famished by their journey, yet they are angry
that these hungry men should refresh their weary bodies
with a few grains of corn. Is it not an ignorant perversion of
God’s will to demand the observance of the sabbath to man’s
hurt when God intended it to help him?” What insight and
wisdom!

How do we keep the Christian Sabbath, which is the Lord’s

Day, holy? Here are instructions from the Westminster
Larger Catechism:

“Question 116: What is required in the fourth commandment?

Answer: The fourth commandment requires of all men the
SYSTEMATIC THEOLOGY III

sanctifying or keeping holy to God such set times as he has

appointed in his Word, expressly one whole day in seven;
which was the seventh from the beginning of the world to
the resurrection of Christ, and the first day of the week ever
since, and so to continue to the end of the world; which is
the Christian Sabbath, and in the New Testament called the
Lord’s day.

“Question 117: How is the Sabbath or the Lord’s day to be

sanctified? Answer: The Sabbath or Lord’s day is to be
sanctified by an holy resting all the day, not only from such
works as are at all times sinful, but even from such worldly
employments and recreations as are on other days lawful;
and making it our delight to spend the whole time (except
so much of it as is to be taken up in works of necessity and
mercy) in the public and private exercises of God’s worship:
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 and, to that end, we are to prepare our hearts, and with
such foresight, diligence, and moderation, to dispose and
seasonably to despatch our worldly business, that we may be
the more free and fit for the duties of that day.” (As Christians,
we should not be working on the Lord’s Day unless they are
works of necessity, e.g., doctor, nurse, policeman, fireman,
soldier. A gynaecologist cannot tell his patient: “Please do
not go into labour on Sunday!” In certain countries, their
“Sabbath” is on a Friday. Is God angry at His people if they
were to worship on a Friday?)

“Question 118: Why is the charge of keeping the Sabbath

more specially directed to governors of families, and other
superiors? Answer: The charge of keeping the Sabbath
is more specially directed to governors of families, and
other superiors, because they are bound not only to keep it
themselves, but to see that it be observed by all those that
are under their charge; and because they are prone ofttimes
to hinder them by employments of their own.

“Question 119: What are the sins forbidden in the fourth

SOTERIOLOGY
commandment? Answer: The sins forbidden in the fourth
commandment are, all omissions of the duties required, all
careless, negligent, and unprofitable performing of them,
and being weary of them; all profaning the day by idleness,
and doing that which is in itself sinful; and by all needless
works, words, and thoughts, about our worldly employments
and recreations.” (Calvin wrote, “The Sabbath was not
prescribed as a day of idleness, but a season when we should
collect our whole energies for meditation upon the works of
God.”)

It is interesting to note that the Westminster theologians did

not give a list of specific do’s and don’ts in their exposition
of the Sabbath command, but laid down a list of biblical

365
 principles we might apply to ensure that we keep the Sabbath
holy and wholly:
1. Put God first (Isa 58:13, Matt 6:33). “Worship is the
mother of all virtues.”
2. The Sabbath is made for the benefit of man (Mark 2:27).
Allowed on the Sabbath are the works of necessity, of
mercy, of service to God.
3. Christian freedom and non-judgementalism (Rom
14:4–8, John 4:21–24). Sanctifying the Sabbath is
an attitude or a spirit we must cultivate; a spirit of
desiring to please God in all that we do, and be a good
testimony for Him on the Lord’s Day, and every day of
the week.
REGULATIVE PRINCIPLE OF WORSHIP
The worship of God in His house must be done in God’s way.
“The acceptable way of worshipping the true God is instituted
by himself, and so limited by his own revealed will, that he
may not be worshipped according to the imaginations and
SYSTEMATIC THEOLOGY III

devices of men, or the suggestions of Satan, under any visible

representation, or any other way not prescribed in the holy
Scripture” (Westminster Confession of Faith, 21.1).

God requires us to worship Him in His way. Any worship not

instituted by God will not be accepted. For example, Nadab
and Abihu were punished by God because they “offered
strange fire ... which he commanded them not” (Lev 10:1).
God does not allow us to worship Him according to our
whim and fancy. He requires us to worship Him according to
the principles of worship He has set forth in the Scriptures.

The regulative principle involves two vital doctrines of the

Christian faith. The first is the doctrine of God’s nature. 1
Corinthians 14:33 and 40 tells us that the God we worship
is a God of decency and order, and not confusion. God is not
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pleased with any form of worship that is chaotic, wild, and
uncontrolled. Spiritual maturity is an important element.
The more spiritually minded we are, the more sensitive we
will be to the holiness of God. It is not so much a matter of
rules and regulations, but of spirituality. If our hearts and
minds are biblically tuned to God and His Word, we do not
need anyone to give us a list of “do’s and don’ts,” we will
automatically know what God wants us to be and what He
wants us to do. We will naturally desire what God desires.
1 Corinthians 2:15-16 says, “But he that is spiritual judgeth
all things, yet he himself is judged of no man. For who hath
known the mind of the Lord, that he may instruct him? But
we have the mind of Christ.”

The regulative principle also involves the doctrine of

separation. This principle is taught in Romans 12:1-2.
Although the Church is in the world, she must not be of the
world, and that includes her form of worship. Say “No” to
Contemporary Christian Music (CCM).

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367
 PART IV
ESCHATOLOGY
Knowing the End Times
 THE LAST DAYS
There is a song that goes like this: “The world is a circle
without a beginning, and nobody knows when it’ll ever end.”
Is this true? Contrary to what man says, God tells us that
the world has a beginning and one day will end (Gen 1:1, Rev
21:1).

The world that we live in will not last forever. It has an ending.
The Bible speaks of “the last day.” The phrase “the last day”
occurs six times in the Gospel of John. Jesus said that all that
God has given Him, and everyone who has believed on Him
shall “have everlasting life: and I will raise him up at the last
day” (John 6:39–40, see also 6:44, 54, 11:24, 12:48).

Paul used a similar expression in 2 Timothy 3:1, “This know

also, that in the last days perilous times shall come.”

Peter in 2 Peter 3:3 wrote: “Knowing this first, that there

shall come in the last days scoffers, walking after their own
lusts.”

Jude wrote, “How that they told you there should be mockers
in the last time, who should walk after their own ungodly
lusts” (Jude 18).

James likewise warned against those who make money their

god and live in the lust of their flesh, “Your gold and silver
is cankered; and the rust of them shall be a witness against
you, and shall eat your flesh as it were fire. Ye have heaped
treasure together for the last days” (Jas 5:3).
SYSTEMATIC THEOLOGY IV

People today are being deceived to believe that though

the world has a beginning, it has no ending. This is a lie
of the devil. The world has a beginning, and it will end
one day. God in the beginning created it very good. Man
rebelled against God and made it bad. And so, this world
370
is not getting better and better, but from bad to worse. It is
becoming increasingly wicked. It will have an end. God will
end it when He comes to judge this wicked world.

SIGNS OF THE TIMES

As the new millennium was drawing nearer, there arose a
hue and cry in the computer world that the sky was going to
fall on them if a serious fault was not corrected. This terrible
fault at first they called “The Millennium Bomb,” but later
renamed “The Millennium Bug.” In order to correct the
error, a billion dollars would not be enough to make the
computer worldwide compliant.

The media scared the whole world reporting that planes

would drop from the sky or collide in midair. Singapore
Airlines (SIA) spent an initial $50 million to bring their
computers up to date, and how much more it had further
spent is a good question.

But many Third World countries had no means to correct

their computers. Nevertheless, they (including Russia) got
out of the whole show unscathed. The whole business was
a hoax. And it was a hoax also used by “holy” tricksters to
empty their blind followers’ pockets and to fatten their own
belly, when they announced Christ would return at the
ushering in of the new millennium.

What man says about things unknown is always wrong.

But what God says is always right (Rom 3:4). In regard to
the signs of Christ’s Second Coming and of “the end of the
world,” Jesus’ reply to His disciples involved the breakdown
of four areas of human life, viz. the ecologic, economic,
ESCHATOLOGY

ecclesiastic, and diplomatic, which must be countered by

the acceleration of the Gospel to the ends of the world—the
evangelistic sign—and then Jesus would return to take over.

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 The physical forces will so break down that the Lord who
created them must come also to save them. Isaiah 45:18, “For
thus saith the LORD that created the heavens; God himself
that formed the earth and made it; he hath established it, he
created it not in vain, he formed it to be inhabited: I am the
LORD; and there is none else.”

There are general signs in four spheres of human life that we

can observe and conclude Jesus’ coming is imminent. First
the ecologic. Ecology means “the study of the interaction
of people with their environment.” Under this heading
are mentioned pestilences and earthquakes. Synonymous
with pestilences are plagues, epidemic, scourge, blight. For
instance, we have epidemics like the mad cow disease in
England. Half a million cows had to be destroyed. The sheep
were also affected. Half a million sheep were consigned
to the grave. Hong Kong chickens were destroyed by the
millions for carrying a bird flu that killed six people. After
that, the destruction of Malaysian pigs.

But a worse pestilence is the mowing down of millions of

human beings. AIDS, a modern curse from God, unknown
to us before 1980, is sweeping Africa and Asia. In the 20
years since AIDS was first diagnosed, it has claimed 22
million lives and has produced 13 million orphans, according
to UN statistics. Another 36 million people are said to be
infected. Sub-Sahara Africa has been by far the hardest hit
by the pandemic (25.3 million) although statistics show it is
spreading quickly through Asia (South and Southeast Asia,
5.8 million) and Latin America, mostly through unprotected
sex, according to The Straits Times.
SYSTEMATIC THEOLOGY IV

As for earthquakes, two mega quakes hit Turkey with

loss of over 18,000 lives in the first. Two powerful ones
toppled Taiwan, and immediately following, two shook the
Philippines. Two is confirmation! (Ps 62:11).
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Earthquakes are bigger and more frequent by 20 times in
the 20th Century over the 19th. The 21st Century can only
get worse. The Asian tsunami catastrophe on December 26,
2004 taking close to 300,000 lives is a case in point.

From the ecologic we come to the economic sign. This is

where famines come in. The 1997 Asian economic crisis
impoverished many East Asian countries. Terrorism and the
war against it will inevitably affect world economy. We are
now being braced for another spate of hard times.

Commenting on famine as a general sign of Jesus’ Second

Coming, Dr S H Tow observed, “Despite advances in modern
agriculture and increased food production in the major
agricultural countries, masses of the Third World people are
starving or actually dying from under-nutrition. Ethiopia
and parts of Africa bounding the Sahara desert are in the
famine zone. It is said that every night a quarter of the world
goes to bed hungry.”

The vision of the opening of the first four seals in Revelation

6:1-8 tallies with our Lord’s prophecy given on the Mount of
Olives of what would be happening during the period after
His ascension to heaven (Matt 24:6-8).

The galloping of the four horsemen of peace, war, pestilence

and death would be as seen in a carousel, going and bobbing
round and round. So, until the Second Coming of Christ
there will be cycles of the same throughout the world. This
is not narrowly confined to the last seven years of the Great
Tribulation Week. These cycles of peace, war, pestilence and
death are a feature of the last days, from Christ’s Ascension
ESCHATOLOGY

to Christ’s Second Advent.

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 A third sign of Christ’s Second Coming is in the ecclesiastic.
It occurs right in the church. Apostasy from the faith has
brought in many false Christs and false prophets.

Many high churchmen today refute the very fundamentals

of the faith such as the Virgin Birth of Christ and His Blood
Atonement and Resurrection. Ninety percent of the bishops
in England are modernists and liberals. Are these not false
Christs and false prophets? 2 Peter 2:1 says, “But there were
false prophets also among the people, even as there shall
be false teachers among you, who privily shall bring in
damnable heresies, even denying the Lord that bought them,
and bring upon themselves swift destruction.” This is what
our Lord says, wolves in sheep’s clothing.

While false Christs and false prophets have taken over

the Anglican Church, so have they now dominated the
Charismatic denominations. Here is one startling report of
the heretical and blasphemous teachings of one of America’s
leading Charismatic evangelists, Benny Hinn, as published
in the Bulletin of Calvary Bible-Presbyterian Church, April
22, 2001. Benny Hinn says, “God has a body, soul, and spirit,
Jesus has a body, soul, and spirit. Holy Spirit has a body, soul,
and spirit. Christians are little gods ... Jesus at death became
one with Satan … Christians are little messiahs and little
gods … say ‘I am a god-man … The spirit-man within me is
a god-man. … I am a sample of Jesus … a super being.’ Say it!
Say it! … You want to prosper? Money will be falling on you
from left, right, and centre. God will begin to prosper you,
for money always follows righteousness … confessing you are
a sinner saved by grace only insults God … Jesus could not
SYSTEMATIC THEOLOGY IV

have remained sinless without the Holy Ghost … I’m gonna

read one Scripture, and then I’m gonna preach, and the devil
is gonna drop dead.” Hinn has a worldwide following. He is a
great deceiver, a false prophet, a blasphemer.

374
 Another false evangelist is Rodney Howard Browne
(“Laughing Revival”). Browne said, “Either You come down
here and touch me, or I will come up there and touch You”
(the prayer Browne prayed before he got the so-called
“anointing”). Browne went on, “Stop praying now and let the
joy bubble out your belly. Joy, Joy, Joy. Don’t pray! Laugh! ...
You can’t have revival without stirring up the flesh. When
revival comes, you will see manifestations of these three
things in meetings: (1) the Holy Spirit, (2) the flesh, and (3)
the devil. But, I’d rather be in a church where the devil and
the flesh are manifesting than in a church where nothing
is happening because people are too afraid to manifest
anything. Don’t worry about it. And if a devil manifests, don’t
worry about that either. Rejoice, because at least something
is happening!”

“One night I was preaching on hell,” Browne said, “and

laughter just hit the whole place. The more I told people
what hell was like, the more they laughed. I’m just the Holy
Ghost bartender. I just serve the new wine and tell them to
come drink.”

The spirit of Browne is another spirit, a strange spirit and not

the Holy Spirit. For the Holy Spirit is a Spirit of truth and not
error (1 John 4:1); He is a Spirit of order and not confusion (1
Cor 15:33); He is a Spirit of wisdom and not madness (Isa
11:2).

Prominent “Televangelists” like Hinn and Browne are

deceiving thousands and millions. Mark them. In Matt 12:36-
37, Jesus warned against those who use words to deceive,
“But I say unto you, That every idle word that men shall speak,
ESCHATOLOGY

they shall give account thereof in the day of judgement. For

by thy words thou shalt be justified, and by thy words thou
shalt be condemned.” Beware of the Charismatic con-man!

375
 Another false prophet is Oral Roberts, faith healer and
founder of Oral Roberts University. Roberts claimed that
Jesus told him God had chosen him to find an effective
treatment for cancer. In a lengthy appeal, Roberts avowed
that the Lord told him, “I would not have had you and your
partners build the 20-storey research tower unless I was
going to give you a plan that will attack cancer.” Roberts then
said that Jesus instructed him to tell his partners that “this is
not Oral Roberts asking [for the money] but their Lord.” The
project was completed, but has since been “shut down and
sold to a group of investors for commercial development.”
And no cure for cancer was found. Deuteronomy 18:22
warns us of such charlatans, “When a prophet speaketh in
the name of the LORD, if the thing follow not, nor come to
pass, that is the thing which the LORD hath not spoken, but
the prophet hath spoken it presumptuously: thou shalt not
be afraid of him.”

On January 4, 1987, Roberts told his followers that if he did

not raise eight million dollars by March, God was going to
take his life. Comparing himself to the Apostle Paul, Roberts
begged not to let Satan defeat him. Sometime later, Roberts’
son, Richard, took pen in hand to warn of his father’s
impending doom. Without “the additional $4,500,000,”
explains Richard, “God will not extend Dad’s life.” He closed
his letter with a hard sell. Sending a seed-faith gift will
not only enable you to “stop Satan in his hate to bring you
down,” it will also “help you get your hundredfold return.”
Roberts raised the money and did not die. Roberts and his
son have made God an extortioner. This is abominable. Did
not the Apostle Peter warn, “And through covetousness
SYSTEMATIC THEOLOGY IV

shall they with feigned words make merchandise of you:

whose judgement now of a long time lingereth not, and their
damnation slumbereth not” (2 Pet 2:3).

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God has warned us in His forever infallible and inerrant
Word that “evil men and seducers shall wax worse and
worse, deceiving, and being deceived” (2 Tim 3:13). Beware
of religious charlatans and tricksters! Be forewarned in order
to be forearmed.

The fourth general sign of Christ’s return is in the breakdown

of diplomatic relations between countries. Over a hundred
wars have been fought with millions killed since World War
II. But the crushing of two million Cambodians by Pol Pot
is so soon forgotten! The total destruction of East Timor by
Indonesia so recently seems a thing of the past.

There is much jockeying in the diplomatic spheres today to

avoid a greater conflagration; USA and China on the Taiwan
question, USA with North Korea, Israelis and Arabs over
Palestine; USA with Iraq, etc. But the world is like sitting on
a powder keg. When diplomatic talks fail the explosion that
follows will usher in World War III. (This, Dr Walvoord of
Dallas Seminary said, is the end of this age that must bring
back our Lord.)

While all these things are at work, God’s children will

counter with a great burst of missionary energy (Matt 24:14).
This is the evangelistic sign.

This is markedly seen after World War II when the bulk of

Singapore churches instead of being receiving churches, now
have become sending churches. Most outstanding among
Asian churches are the Korean. Truly they are the foremost
missionary orientated church in Asia if not in the world.
They have now 16,000 missionaries sent into 150 countries
ESCHATOLOGY

according to a recent missions report.

Accelerated Missions is our earnest plea while we labour

waiting for the glad day of His Second Coming. The
377
 increasing number of graduates from Far Eastern Bible
College, now totalling 600 in the last four and a half decades,
is another fulfilment of accelerated missions unto the
coming of the day of Jesus Christ.

THE TIMES OF THE GENTILES

Before we consider the final world war that would end
all wars, let us study the history of world superpowers
through the prophescope of Daniel. The interpretation
of Nebuchadnezzar’s forgotten dream is given by Daniel.
Nebuchadnezzar was named the head of gold, the Number
One. After him are lesser kingdoms, each deteriorating in
glory.

The dream of Daniel 2:31-45 and the vision of Daniel 7:1-8

are actually one. One interprets the other. The difference
between the two is only in perspective. While the
unconverted eyes of Nebuchadnezzar could see the empires
as great and monumental, like the statue of a king, to the
spiritual eyes of Daniel the vision is given in the form of
ferocious wild beasts. In this world of power struggle, a weak
power is immediately gobbled by a strong power. “Big fish
eat small fish!”

So when Babylonia came to the end of her glory, it was

assimilated by Medo-Persia. When Medo-Persia had
run its course, then came Greece through Alexander the
Great. With Alexander’s early death, the Grecian empire
was divided to four generals as seen in the four-winged,
four-headed leopard. Finally, there came up a ten-horned
beast which undoubtedly was Rome, the iron power, that
SYSTEMATIC THEOLOGY IV

ruthlessly crushed all that came into its path, and stamped
it to smithereens.

Though this fourth beast seems all-powerful with its ten

horns, its counterpart in the great image of Nebuchadnezzar
378
are ten toes, part iron part clay (a newly constituted and
revived Rome). As such, “the kingdom shall be partly strong,
and partly broken” (Dan 2:42-43). This reveals an inherent
weakness in the horns. Herein lies the secret of its Achilles’
heel and its ultimate destruction.

There is an outstanding difference between Nebuchadnezzar’s

dream and the Princely Prophet’s vision in an unexpected
development (not recorded elsewhere). Look! Another horn,
a little one and the eleventh, which has no equivalent in
Nebuchadnezzar’s image! This little horn rose up and had
three of the ten horns uprooted like the forceful extraction of
three good teeth. To make sure what he said was understood,
Daniel reiterated, “Thus he said, The fourth beast shall be
the fourth kingdom upon earth, which shall be diverse from
all kingdoms, and shall devour the whole earth, and shall
tread it down, and break it in pieces. And the ten horns out
of this kingdom are ten kings that shall arise: and another
shall rise after them; and he shall be diverse from the first,
and he shall subdue three kings” (Dan 7:23–24).

In verse 25 he brings in a new factor: “And he shall speak

great words against the most High, and shall wear out the
saints of the most High, and think to change times and
laws: and they shall be given into his hand until a time and
times and the dividing of time. But the judgement shall sit,
and they shall take away his dominion, to consume and to
destroy it unto the end. And the kingdom and dominion, and
the greatness of the kingdom under the whole heaven, shall
be given to the people of the saints of the most High, whose
kingdom is an everlasting kingdom, and all dominions shall
serve and obey him.”
ESCHATOLOGY

Revelation 13:1-8 throws further light on this mystery of

the little horn that became a great, boastful one. First of
all we see many more details of the ten-horned beast, as it
379
 were taking a close-up photo. Here are seven heads (not one
as in Daniel) and one of its heads is as it were wounded to
death. When the deadly wound to this head was healed, it
drew great admiration from the whole world. Worship is
now given to the beast, whose head-wound is healed, which
must be identified with the little horn with eagle-eye, swell
head and big mouth. The forty and two months given to
the beast in Revelation 13 is the same as “a time and [two]
times and the dividing of time” which is three and a half
years given the little horn—to blaspheme God and them that
dwelt in heaven and to persecute God’s children on earth
and overcome them. “And all that dwell upon the earth shall
worship him, whose names are not written in the book of
life of the Lamb slain from the foundation of the world” (Rev
13:8). These are the unbelievers of whatever colour, race or
creed, and not exclusively the Jews according to some.

The extent of conquest of this end-time World Dictator will

far exceed the conquests of Alexander, Napoleon or Hitler
by a brilliant strategy. How does he do it? First, by peaceful
absorption, as it is stated in Daniel 9:27, “And he shall
confirm the covenant (of peace) with many for one week:
and in the midst of the week (after three and a half years of
peace) he shall cause the sacrifice and the oblation to cease,
and for the overspreading of abominations he shall make it
desolate, even until the consummation, and that determined
shall be poured upon the desolate.”

Let us identify who that little horn will be. As the little horn
comes out of the fourth beast which is the Revived Roman
Empire it must be concluded that the end-time World Ruler
SYSTEMATIC THEOLOGY IV

will be a European, or of European descent. Might he not

arise from the European Union or from the United States of
America? We shall watch and see. Nevertheless, one thing is
for sure, the Antichrist is a Fake Christ.

380
 THE GREAT APOSTASY
Insofar as the ten horns are concerned it is further elaborated
in Revelation 17:12-13. We see the coming together of
the European Union as fast fulfilling this prophecy in
Revelation, which has its beginnings in Daniel 7. For further
identification of the seven-headed, ten-horned beast, read
Revelation 17.

But who is the Mother of Harlots (Rev 17:5), also called

Mystery Babylon the Great, the great whore? She has
committed fornication with the kings of the earth and
made the people of the world drunk with the wine of her
fornication. She held a golden cup in her hand filled with the
abominations and filthiness of her fornication.

What made the Seer wonder was the sight of her becoming
drunk with the blood of the saints and of the martyrs of
Jesus. The angel said to John, “Wherefore didst thou marvel?
I will tell thee the mystery of the woman, and of the beast
that carrieth her, which hath the seven heads and ten horns”
(v 7). In Scripture language, God’s people are likened to the
wife of Jehovah in the Old Testament (Isa 54:5). In the New
Testament, the Church is a chaste virgin, the Bride of Christ
(2 Cor 11:2). In Revelation, she is called the wife of the Lamb
(Rev 19:7).

Now who can the woman be, the whore with whom the kings
of the earth have committed fornication but the unfaithful,
apostate Church? The symptoms of infidelity to Christ are
seen in some of the seven churches of Asia to which Christ
has an admonition through John’s pen. To leave the first love
as in Ephesus, to hold the doctrine of Balaam as in Pergamos,
ESCHATOLOGY

to allow that woman Jezebel to teach and seduce God’s

servants to commit fornication and to eat things sacrificed
to idols as in Thyatira, shows how easily corruption enters
the Church. Let us examine our own church to detect if
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 any of these early blemishes have surfaced, and let us come
together to get rid of these defects—in repentance!

By the time we come to the last days before Jesus returns we

see before us a thoroughly corrupt Church. All commentators
from the Reformers agree it is the Roman Church. The
description of the woman can fit no other Church on earth.
What chills the spine of the true Church of Jesus Christ is
the vision of this Church being drunk with the blood of
the martyrs of Jesus. Has not the Roman Church, in all her
domain during the time of the 16th Century Reformation
put to death countless thousands of true believers in the
Lord Jesus Christ? The Spanish Inquisition (1215) is another
chapter of her nefarious deeds. Many were burned at the
stake for possessing or distributing the Bible. The short reign
of Bloody Mary of England (1555–58) saw 288 Protestants
burned at the stake. The State Church of Great Britain under
Mary is a daughter harlot whose mother lives in Rome.

A youngest daughter of the Mother of Harlots, who more

blatantly prostitutes herself to the kings of this earth, is
the Ecumenical Movement organised since 1948 as the
World Council of Churches (WCC). The word “Christian” is
not there because her ultimate aim is to unite all religions
inasmuch as the word “Ecumenical” means all of the
inhabited earth. Is the Ecumenical Movement and its
organisation, the WCC, a chaste virgin to Christ or a harlot?
The Mother of Harlots is surnamed Mystery Babylon the
Great, and Babylon is Rome, as Chambers Dictionary defines:
“Babylonian: Romish, popish (from the identification with
Rome of the scarlet woman of Revelation 17).”
SYSTEMATIC THEOLOGY IV

When Jerusalem became as Sodom (Rev 11:8) and Gomorrah

(Isa 1:9) did God spare her? She was completely overthrown
by Nebuchadnezzar under God’s righteous judgement. When
the Harlot Church goes far beyond apostate Jerusalem in
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her wickedness, she is righteously judged through the attack
upon her by the scarlet beast she rode (Rev 17:16). Political
power having made use of religious power until she is not
needed will cast her aside like a menstruous pad (Isa 30:22)!
Righteous judgement for the Mother of Harlots!

The Lord Jesus Christ is coming back real soon. The

“mystery of iniquity” is already at work (2 Thess 2:7). “The
day of Christ is at hand” (2 Thess 2:2). What must happen
before Christ returns?

From 2 Thessalonians 2:1–12 we discover that the Second

Coming of Christ will be preceded by the coming of the
Antichrist. The word “coming” (Greek parousia) occurs
twice in these 12 verses. The first time in verse 1: “the
parousia of our Lord Jesus Christ,” and the second in verse 9
which talks about the parousia of the wicked one (cf. v 8).

Before Christ returns, there will be a great rebellion, “a

falling away first” (v 3). The words “falling away” come from
the Greek apostasia (literally, “to stand away from”). It speaks
of a rebellion against the Standard, the Truth, or the Law of
God. It is a God-rejecting and Word-denying apostasy.

Now, who are the rebels, and against whom or what are
they rebelling? Jesus reveals who they are in Matthew 24:10–
13, “And then shall many be offended, and shall betray
one another, and shall hate one another. And many false
prophets shall rise, and shall deceive many. And because
iniquity shall abound the love of many shall wax cold. But
he that shall endure unto the end, the same shall be saved.”
In other words, those who fall away are those who call
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themselves “Christian.” By and large, the visible church in

the last days will forsake the Faith. These people who profess
to be Christians were never regenerated in the first place.
They do not have true faith.
383
 Who are they? Well they would be those who say: “I believe
that Jesus Christ can bring me to heaven, but I also believe
that I can get to heaven if I believe in other gods.” “I believe
in Jesus Christ, but he is only a man, not God.” “I am a
Christian, but I am also homosexual.” Paul describes them
in verse 10: “they received not the love of the truth, that they
might be saved” and verse 12: “who believed not the truth,
but had pleasure in unrighteousness.”

Apostasy begets judgement. Since unbelievers stubbornly

and repeatedly choose to reject God’s Truth, God gives them
up to uncleanness, to vile affections, and to a reprobate mind
(Rom 1:24–28). This is judicial hardening or blinding, a God-
sent delusion (vv 11–12).

Now understand that it is not God that sends the lie. God is
not a liar, and does not deceive. We understand this under
the permissive will of God. Since they desire to believe in
Satan’s lie, and be deceived, God allows them thus to be.

The end result will be condemnation (v 12). There will be a

dividing of the sheep and the goats, the wheat and the tares.
Those who have not truly believed in the Lord will apostasise
and be condemned. True believers will never be lost—God
will keep them to the very end.

Check ourselves: Are we truly saved? Have we sincerely and

truthfully believed in the Lord Jesus Christ? Or are we like
the lawless one?

The word “lawless” occurs three times in 2 Thessalonians 2:

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verse 3, the man of sin or lawlessness; verse 7, the mystery

of iniquity or lawlessness; and verse 8, the wicked or lawless
one.

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First, let us deal with the person of lawlessness. He is called
in verse 3 the man of sin and the son of perdition; and in
verse 8 the wicked one. This same term was used in John
17:12 of Judas Iscariot who betrayed the Lord. From this
we see that the man of sin is an individual or a person, not
an institution, a nation, a force or an influence. He is like
Judas—someone who professes Christ but in all his deeds he
undermines the Lord and works against Him; i.e. he is an
Apostate (with a capital A). And in verse 4, he is described as
one who “opposeth” Christ. He is the Antichrist (i.e. Counter-
Christ): he wants to take the place of Christ, to usurp Him
as Lord and King. He possesses the Satanic ambition to be
God Himself (cf. Isa 14, Ezek 28).

In 2 Thessalonians 2:8 we are told that this particular

Satanically-inspired person will be revealed. This Antichrist
will imitate the coming of Christ. He will identify himself as
the Christ, the Messiah, the Saviour, and deceive many. “You
are looking for your coming Saviour, I am he,” he will say.
The Lord’s warning in Matthew 24:4-5 applies, “Take heed
that no man deceive you. For many shall come in my name,
saying, I am Christ; and shall deceive many.”

How will the Antichrist capture the allegiance and

adoration of the whole world? Verse 9 tells us that he will be
empowered by Satan to perform deceptive miracles. Today’s
Charismatic miracle workers like Benny Hinn with all their
signs and wonders are preparing the world to receive this
false Christ. Be careful Christian, don’t be deceived. Know
the truth and love the truth that you might be saved (v 10).

Know that Jesus Christ will not return until the Antichrist
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is revealed. But some may say, “I do not see the Antichrist

to be here yet. So I can still enjoy myself, do what I like,
since Christ’s coming is nowhere near.” Paul warns against
presumptuousness for the Antichrist can appear at any time
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 (vv 5–6). For although the person of lawlessness has not yet
come, the principle of lawlessness is already at work (v 7). In
other words, this work of opposing Christ and His Church
is already going on. For instance, the Thessalonian Church
was already undergoing persecutions and tribulations (2
Thess 1:4).

1 John 2:18 informs us, “Little children, it is the last time:

and as ye have heard that antichrist shall come, even now are
there many antichrists; whereby we know that it is the last
time.” There are many antichrists in the world today. Satan
will spare no effort to destroy or corrupt the Word of God,
to hinder the Church from preaching the gospel, to attack
God’s servants and His saints. So we must be ever diligent
in preaching the Gospel, and ever vigilant in defending the
Faith.

What prevents Antichrist from appearing right now is the

work of the Restrainer (see 2 Thess 2:6, 7b).

Who or what is this Restrainer? There are several views:

(1) the Law of God, (2) the Archangel Michael, (3) the Holy
Spirit. The popular view is that it is the Holy Spirit. The Holy
Spirit is presently doing this work of convicting the world
of sin, of righteousness, of judgement (John 16:8). He is not
only active in the church, but also in the world in restraining
evil, from letting evil run amok. Come to think of it, it is
not just the Spirit, but also the Word of God, and the Lord’s
angels that are doing the restraining work. So it could be
a combination of these. So once the Lord withdraws His
restraining hand, this sin-cursed world will take its natural
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course, and wickedness will reach its height with the wicked
one leading the way.

Know that there will be two comings: (1) the coming of the
Antichrist, and (2) the coming of Christ. Antichrist will first
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come before Christ returns. And when Christ returns, He
will destroy the Antichrist and his armies by “the spirit of
his mouth,” and “brightness of his coming” (v 8).

ISRAEL A GREAT NATION

Israel is at the centre of three continents (Ezek 5:5).

Since the end of World War II, many young and vigorous
nations have been born, one after the other, which were once
colonies of the Great Powers. Among all these new nations
there came into being on May 14, 1948 the State of Israel.
The majority of Israel is made up of returnee Jews, after
2,000 years of exile.

In land area, Israel is one of the tiniest. The only country

in the world, to which she can boast of comparative
bigness, perhaps, is Singapore. Indeed, Israel is but a speck
on the globe, a little dot on the world map. If you stand at
a vantage point in the Holy Land on a fine day, say, on the
hill of Samaria, you could see almost the four corners of the
country. How does a tiny country like Israel become such a
great nation as she is today? Israel is in the news, front page
world news, more often than any other of the new-born
nations. Israel is in the news side by side with the super
powers, most frequent with the United States. How has little
Israel gained such global prominence?

In an issue of The Straits Times (1981), the story was told

of former Israeli Prime Minister Menachem Begin meeting
with former US President Ronald Reagan. This is what Begin
said of a joke he cracked with the American President. Begin
said Reagan told him he had three phones on his desk. One
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was white to call British Prime Minister Margaret Thatcher.

One was blue to call France’s Francois Mitterrand. The third
which was a red one was for God. But added Reagan, “I don’t
use it too much, as long distance is so expensive.” Mr Begin
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 told his host he too had three phones. One was for Mrs
Thatcher, one for Egyptian President Anwar Sadat and also
one for God. “But,” added Begin, “I use it all the time as, in
Jerusalem, it is considered a local call.”

Israel is a great nation because it is so closely linked to God.

Israel is a great nation not by her own prowess; not because
the Jews are a smarter people, a superior race. Israel is a great
nation because that is what God had graciously promised
Abraham, that his descendants would so become (Gen 12:2).
The same promise that Israel would be a great nation He
confirmed in Jacob (Gen 46:3) and with the Israelites under
Moses (Deut 26:5). Israel’s greatness is solely from God. Now
may we ask, “How does Israel become great?” Israel has
become great by being God’s receptacle, God’s chosen vessel,
to receive His Special Revelation.

Sin had polluted the whole world and blinded the eyes
of the nations to the light of the truth. Instead of seeking
the Creator God that had made them, they groped in the
darkness of idolatry. This is particularly condemned by
St Paul in the first chapter of Romans. In the midst of
such Egyptian darkness, God came first to Abraham, and
after several generations to Moses. God took Israel out of
the land of their slavery and gave them the Law. This Law,
which is summarised in the Ten Commandments, God
delivered to Moses on two tables of stone. By the light of
these two tables, Israel was delivered from the pollutions
of the world, from sins against God and sins against her
fellowmen. And it is through Israel that the moral Law, as
given in the Ten Commandments, has become the pattern
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of all modern legal codes of the nations of the world. In

Deuteronomy 4:5-10, Moses declared to Israel on the eve of
their entry into the Promised Land to remind her of her holy
obligations to greatness, “Behold, I have taught you statutes
and judgements, even as the LORD my God commanded
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me, that ye should do so in the land whither ye go to possess
it. Keep therefore and do them; for this is your wisdom and
your understanding in the sight of the nations, which shall
hear all these statutes, and say, Surely this great nation is a
wise and understanding people. For what nation is there so
great, who hath God so nigh unto them, as the LORD our
God is in all things that we call upon him for? And what
nation is there so great, that hath statutes and judgements
so righteous as all this law, which I set before you this day?
Only take heed to thyself, and keep thy soul diligently, lest
thou forget the things which thine eyes have seen, and lest
they depart from thy heart all the days of thy life: but teach
them thy sons, and thy sons’ sons; Specially the day that
thou stoodest before the LORD thy God in Horeb, when the
LORD said unto me, Gather me the people together, and I
will make them hear my words, that they may learn to fear
me all the days that they shall live upon the earth, and that
they may teach their children.”

We who live under the justice of a good government in

Singapore must remember the British who gave us our law.
But, how did the British possess such good laws? Where did
they get it? From the Bible and from the Law of Moses.

In contrast with little Israel, there is that gigantic country,

China, the land of our ancestors. For hundreds of years
until the Manchu Dynasty she had sunken into the depths
of poverty and misery, of backwardness in science and
technology. And all this because our ancestors had departed
from the Creator God, being devoid of His Law. Our
ancestors were steeped in idolatry, not knowing the Living
and True God. Hence flourished all the social evils that
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grew out from their sins without restraint. As recent as the

last two generations, the Chinese people did not enjoy such
a divine right of man as the weekly Sabbath.

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 The weekly Sabbath had been enjoyed in the West with the
advent of Christianity from time immemorial. The keeping
of Sunday as a Holy Day was particularly strong in the days
of the Puritans in Great Britain. How both man and beast
rested from their servile work in the Light of God’s Law!
This is but one blessing that comes to the whole world from
Israel, yea, even from the Law of Moses.

How is it we have no need to go to office or factory when

Sunday, our Christian Sabbath, comes around? We in
Singapore today are enjoying the blessings of a Law which
God first gave to Israel! This law that distinguished Israel
from the Gentiles, that made Israel great!

Israel is great not only because God’s Law has been given
through her, but also because God’s Son was born a Jew,
through the house of David from the stock of Abraham. The
greatness of Israel is in her spiritual heritage. Through her
is the Promised Seed given whereby all the families of the
earth are blessed (Gen 12:3). We Christians must remember
that we owe the Jews this great debt. Israel was not only, as
St Augustine had said, the Librarian to the Christian Church.
Through her has come to us the Saviour of the world, Jesus
Christ, the only way to God. A young Jewess, the Virgin
Mary, was the chosen vessel through whom Jesus Christ was
born.

But alas! The Jews who were the very recipients of the
salvation of God rejected Christ and had Him crucified.
Their church leaders were not afraid of the guilt of their
crime. They even challenged God to take the Blood of the
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Spotless Son of God upon themselves and their children

(Matt 27:25). Of the Jews that believed in Jesus and were
gathered together as a Christian community there were not
more than 120. Apart from those 3,000 and 5,000 (Acts 2:41;
4:4) who believed the Lord at Pentecost, the rest of the Jews
390
rejected the Gospel. Therefore the Gospel was preached to
the Gentiles. The Jews who rejected Christ were rejected of
God. Hence their Diaspora or dispersion, their scattering, to
the ends of the earth. Israel the great nation became a small
nation, a stateless nation. By the mysterious decrees of God,
Israel, like the olive branch, was cut off when they rejected
the Saviour. The Gentiles who believed, like a wild olive
branch, was grafted in her place.

Today, salvation is still given to the Gentiles, so this Gospel

continues to be preached freely and without restraint to us
who live in a free country like Singapore. But soon our time
will be up when “the fullness of the Gentiles be come in,” i.e.
when the predestined number of Gentiles to be saved will
be counted. Then Israel, the outcast Olive branch, will be
reinstated when “all Israel shall be saved” (Rom 11:26).

One reason why Israel must be reinstated is God’s

unchangeable promise to Abraham. The promise given
him and his descendants is forever vested in them. Another
reason why Israel must be restored to her former glory is that
the promise God gave to David of a throne that must remain
forever must be fulfilled. And that throne to be set up again
is by none other than Christ, the Messiah, David’s Greater
Son, “and the government shall be upon his shoulder: and his
name shall be called ... The Prince of Peace. Of the increase
of his government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to
establish it with judgement and with justice from henceforth
even forever” (Isa 9:6–7). In the light of these promises, no
wonder we see Israel gathered back together to her land as a
nation.
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Israel is become a great nation again, a super power among

the larger but weaker Arab nations. Satan does not like to
see Israel restored to her previous greatness as in the days of
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 David and Solomon. Satan has therefore instigated the Arabs
to fight Israel. Five wars were fought: In 1948 the Arabs tried
to prevent Israel from becoming a nation but they failed.
In 1956, there broke out the Second War. Again the Arabs
were defeated. In 1967, Egypt, Syria and Jordan were gravely
wounded in the Six-Day War. The fourth, in 1973, the Yom
Kippur War or War of the Day of Atonement, again saw
Israel victorious. All these victories against her neighbours
were foretold by Isaiah, “And it shall come to pass in that
day, that the Lord shall set his hand again the second time to
recover the remnant of his people, which shall be left, from
Assyria, and from Egypt, and from Pathros, and from Cush,
and from Elam, and from Shinar, and from Hamath, and
from the islands of the sea. And he shall set up an ensign
for the nations, and shall assemble the outcasts of Israel, and
gather together the dispersed of Judah from the four corners
of the earth. The envy also of Ephraim shall depart, and the
adversaries of Judah shall be cut off: Ephraim shall not envy
Judah, and Judah shall not vex Ephraim. But they shall fly
upon the shoulders of the Philistines toward the west; they
shall spoil them of the east together: they shall lay their hand
upon Edom and Moab; and the children of Ammon shall
obey them. And the LORD shall utterly destroy the tongue
of the Egyptian sea; and with his mighty wind shall he
shake his hand over the river, and shall smite it in the seven
streams, and make men go over dryshod” (Isa 11:11-15).

The fifth war was waged over Lebanon, 1982 to 1985. Israel’s
invasion of Lebanon was foretold by the prophet Zechariah.
“Open thy doors, O Lebanon, that the fire may devour thy
cedars. Howl, fir tree; for the cedar is fallen; because the
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mighty are spoiled: howl, O ye oaks of Bashan; for the forest

of the vintage is come down. There is a voice of the howling
of the shepherds; for their glory is spoiled; a voice of the
roaring of young lions; for the pride of Jordan is spoiled. Thus
saith the LORD my God; Feed the flock of the slaughter;
392
Whose possessors slay them, and hold themselves not guilty:
and they that sell them say, Blessed be the LORD; for I am
rich: and their own shepherds pity them not. For I will no
more pity the inhabitants of the land, saith the LORD: but,
lo, I will deliver the men every one into his neighbour’s hand,
and into the hand of his king: and they shall smite the land,
and out of their hand I will not deliver them” (Zech 11:1–6).

How is it that the Arabs (like a platoon of soldiers charging

on a teenage boy walking alone) were on the contrary thrown
back one after the other like in a Kung Fu drama? The secret
of Israel’s greatness as a nation is God. And as God is behind
the descendants of Abraham, His “friend,” so has He helped
Israel in the epic Entebbe raid, saving over 100 hostages
hijacked by Palestine Arabs. Moreover God has enabled His
chosen race to carry out the destruction of the atomic plant
in Iraq.

Iraq retaliated in the recent Gulf War with Scud missiles,

but to no avail. Israel continues to be helped by the United
States, the greatest power in the world, in a new age of
peace-making according to Daniel’s prophecy. That Rabin
had shaken hands with Arafat under Clinton’s patronage
surprised the world except students of prophecy. All this is
in order that Israel might play her role in the coming of Jesus
Christ. As Christ, like an airplane, needed Israel to land in
the First Advent, and the aerodrome was the Virgin Mary,
so must He need Israel, a restored nation, a second time to
return to earth to judge the nations.

Israel is bound to be a great nation again, because God has

set this seal upon her in Abraham (Gen 12:3). Thus those
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who have persecuted Abraham’s descendants, the Jews, have

lost out. Yea, they have been thoroughly extinguished. The
sad ending of Hitler, Jew-hater and arch anti-Semitic, is
notorious. Then there arose Nasser, who wanted to throw
393
 every Jew into the sea before the Six-Day War. He soon died
in the War’s aftermath. How we thank God for Sadat, his
successor, who so bravely stood alone to make peace with
Israel. Sadat who fell a martyr for world peace died a glorious
death.

With Israel’s southern borders secure, she can face the

enemy with her back to the wall. But war will erupt again
culminating in the Battle of Armageddon. In this final
Battle, the Messiah must come to save Israel. According to
the prophecy of Zechariah on the climax of that last Battle:
“And it shall come to pass, that in all the land, saith the
LORD, two parts therein shall be cut off and die; but the
third shall be left therein. And I will bring the third part
through the fire, and will refine them as silver is refined, and
will try them as gold is tried: they shall call on my name, and
I will hear them: I will say, It is my people: and they shall
say, The LORD is my God. Behold, the day of the LORD
cometh, and thy spoil shall be divided in the midst of thee.
For I will gather all nations against Jerusalem to battle; and
the city shall be taken, and the houses rifled, and the women
ravished; and half of the city shall go forth into captivity,
and the residue of the people shall not be cut off from the
city. Then shall the LORD go forth, and fight against those
nations, as when he fought in the day of battle. And his feet
shall stand in that day upon the mount of Olives, which is
before Jerusalem on the east, and the mount of Olives shall
cleave in the midst thereof toward the east and toward the
west, and there shall be a very great valley; and half of the
mountain shall remove toward the north, and half of it
toward the south” (Zech 13:8–14:4, cf Acts 1:11–12).
SYSTEMATIC THEOLOGY IV

What is your attitude towards Israel? If you have that anti-

Jewish feeling like the rest of the world, change over to be
a lover of Israel. Make peace with Israel! Make peace with
Israel because she is destined to be great. She will be the
394
greatest when our Lord comes back to earth, to sit on His
father David’s throne in Jerusalem. Jesus will rule this war-
torn earth with peace for a thousand years. “And I saw
thrones, and they sat upon them, and judgement was given
unto them: and I saw the souls of them that were beheaded
for the witness of Jesus, and for the word of God, and which
had not worshipped the beast, neither his image, neither had
received his mark upon their foreheads, or in their hands;
and they lived and reigned with Christ a thousand years”
(Rev 20:4).

No more will there be a United Nations Headquarters

in New York. The capital of the world will be shifted to
Jerusalem, as seen by the Prophet Isaiah. “And many people
shall go and say, Come ye, and let us go up to the mountain
of the LORD, to the house of the God of Jacob; and he will
teach us of his ways, and we will walk in his paths: for out of
Zion shall go forth the law, and the word of the LORD from
Jerusalem. And he shall judge among the nations, and shall
rebuke many people: and they shall beat their swords into
plowshares, and their spears into pruninghooks: nation shall
not lift up sword against nation, neither shall they learn war
any more” (Isa 2:3–4).

Israel, indeed, is destined to be a great nation when she turns

to her Messiah, Jesus of Nazareth, whom her people have
blindly rejected all these centuries. Let Israel now say: Even
so, come quickly, Lord Jesus. Amen.

THE INTERPRETATION OF PROPHECY

The anti-Israel millennialists like the amillennialists,
postmillennialists, and so-called historic premillennialists
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err in their view of the nation of Israel. They say that God
has cast away Israel because of her sin of rejecting her
Messiah. Now forsaken by God, it is replaced by a new Israel:

395
 the Church. All the promises God made to Israel is now
transferred to the Church.

Is this true? Did God cast away Israel? Did He withdraw all
the promises He had originally made to Abraham, Isaac, and
Jacob? The answer is No. God has not forsaken Israel. God’s
hand is still upon Israel to protect and preserve her. God
must keep His Word. Although Israel has sinned against
God by rejecting Christ, yet God will not and cannot break
His Word. God will punish Israel for her sins, but God is true
to His Word, and is faithful to the Covenant He had made
with Abraham, Isaac, and Jacob. God says in Psalm 89:3, 34-
36: “I have made a covenant with my chosen, I have sworn
unto David my servant, ... My covenant will I not break, nor
alter the thing that is gone out of my lips. Once have I sworn
by my holiness that I will not lie unto David. His seed shall
endure for ever, and his throne as the sun before me.”

The Lord reiterates the permanency of His promises to Israel

in Jeremiah 31:35-37, “Thus saith the LORD, which giveth
the sun for a light by day, and the ordinances of the moon
and of the stars for a light by night, which divideth the sea
when the waves thereof roar; The LORD of hosts is his name:
f those ordinances depart from before me, saith the LORD,
then the seed of Israel also shall cease from being a nation
before me for ever. Thus saith the LORD; If heaven above
can be measured, and the foundations of the earth searched
out beneath, I will also cast off all the seed of Israel for all
that they have done, saith the LORD.” Man may break his
promises, but not God. God’s promises to Israel must all be
fulfilled.
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Paul himself questioned those who said that God has cast
Israel away. “Hath God cast away his people?” (Rom 11:1).
Answer: “God forbid!” In Romans 11:25-27, Paul predicted
that one day “all Israel shall be saved.” The anti-Israel
396
millennialists say that this Israel is the Church. This is
a misinterpretation of God’s Word. God means what He
says and says what He means. If Paul was talking about the
Church instead of Israel, he could and would have used
the term “Church.” He did not. He was not referring to the
Church but to Israel (God’s chosen nation) when he said “all
Israel shall be saved.”

The word “Israel” is used 70 times in the New Testament,

and on every occasion it is used, it refers to the Jewish nation
of Israel, not the Church. Israel is Israel, Church is Church.
We must not confuse the two. The nation of Israel will one
day be converted and will acknowledge Jesus as her Messiah.
This will happen when Christ returns. Israel will be truly
glorious in that day when the Lord sits on the throne of
David in Jerusalem ruling over the whole world in fulfilment
of all the Old Testament prophecies concerning her. And we
are seeing God’s promises being kept and prophecies being
fulfilled today. Look at Israel today! She is back in her land
in fulfilment of Isaiah 11:11-12. Israel must be back in her
land before the Lord returns. This is one indication that the
Lord is coming back very soon. The Lord will return soon to
complete the restoration of Israel.

The anti-Israel view is problematic and questionable. If God

has truly cast away Israel for her sins, then what makes the
Church so sure that she will not be cast away also? Are we
not as sinful as Israel? Have we not been as disobedient?
Have we not broken the Ten Commandments, and do we not
continue to break the Commandments? Should not God cast
us away? God forbid! God is true to His Word, and will save
us to the very end. When we sin, He will chastise us. “For
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whom the Lord loveth he chasteneth, and scourgeth every

son whom he receiveth” (Heb 12:6). Believers are God’s
children. The Lord, true to His promise, will not and cannot
cast His children away. Likewise, when Israel sins, God will
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 punish her. But Israel remains God’s special and chosen
nation. God will not cast her away. God’s promises can be
trusted.

The root problem with the anti-Israel millennialists is

in their method of interpreting Scripture. How do they
interpret prophecies in the Bible that have to do with Israel?
They say these prophecies are not to be taken literally but
spiritually.

How do they do it? For example, Zechariah 8:20-23 is a

prophecy that will be fulfilled in the millennium. But the
anti-Israel millennialists say: No, it is fulfilled by Christians
and by the Church. Zechariah 8:20-23 reads, “Thus saith
the LORD of hosts; It shall yet come to pass, that there
shall come people, and the inhabitants of many cities: And
the inhabitants of one city shall go to another, saying, Let
us go speedily to pray before the LORD, and to seek the
LORD of hosts: I will go also. Yea, many people and strong
nations shall come to seek the LORD of hosts in Jerusalem
(read “Church”), and to pray before the LORD. Thus saith
the LORD of hosts; In those days it shall come to pass, that
ten men shall take hold out of all languages of the nations,
even shall take hold of the skirt of him that is a Jew (read
“Christian”), saying, We will go with you: for we have heard
that God is with you.” The anti-Israel millennialists say
“Jerusalem” means “Church,” and “Jew” means “Christian.”
Then how about Zechariah 9:9, “Rejoice greatly, O daughter
of Zion; shout, O daughter of Jerusalem: behold, thy King
cometh unto thee: he is just, and having salvation; lowly, and
riding upon an ass, and upon a colt the foal of an ass.” This
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prophecy was fulfilled literally by the Lord Jesus Christ in

His triumphal entry into Jerusalem (cf. Luke 19:38). The
fallacy of the anti-Israel interpretation of prophecy is
obvious. If Zechariah 9 is literal, why should Zechariah 8 be
spiritual?
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 How many verses will we misunderstand if we adopt this anti-
Israel millennial method of interpreting prophecy? Not one
or two, but 4,200! Observe this golden rule of hermeneutics,
“When the plain sense makes common sense, seek no other
sense.”

There are 4,200 verses in Scripture concerning the

Second Coming of Christ. That amounts to the whole
New Testament minus the four Gospels. That is a whole
lot of Scripture! We thus cannot allow for the anti-Israel
millennialists’ spiritualising away of Scripture to make it
mean what it does not mean. God requires us to understand
the Old Testament prophecies literally.

We have many prophecies in the Old Testament on the

First and the Second coming of Christ. The prophecies
concerning the First Coming of Christ were fulfilled literally.
Isaiah prophesied, “Behold a virgin shall conceive and bear
a son, and shall call His name Immanuel” (Isa 7:14). Was
this not literally fulfilled? Jesus was indeed born of a virgin.
Micah 5:2 prophesied that Jesus would be born in Bethlehem.
Was not Jesus born in Bethlehem? Virgin means virgin,
Bethlehem means Bethlehem. If the prophecies of the Old
Testament concerning Christ’s First Coming were fulfilled
literally, why do we then say that the prophecies concerning
His Second Coming are fulfilled spiritually? It does not
make sense. If the First Coming prophecies are literal, then
the Second Coming prophecies must be literal as well. God
means what He says, and says what He means. Israel means
Israel; Zion means Zion; Jerusalem means Jerusalem.

So, we reject the anti-Israel millennial view of the end-times,

ESCHATOLOGY

and its erroneous method of interpreting biblical prophecy.

399
 THE SEVENTY WEEKS OF DANIEL
The vision of the 70 Weeks came to Daniel in the year 537
BC, 69 years after he was carried captive to Babylon (606 BC),
and one year before Cyrus, King of Persia and conqueror of
Babylon, decreed freedom to the Jews to return to Jerusalem.

This princely prophet who subdued kings and lions was of

greater personage than the highest royalty. He was God’s
ambassador to every ruling kingdom, he was Israel’s spiritual
leader during their years of exile. Throughout the dark
nights of her captivity, Daniel not only kept in touch with
Jehovah the Lord God Almighty by prayer and supplication,
but also by study of the Sacred Scriptures. That portion
of Holy Writ that particularly struck him was Jeremiah’s
prophecy on Israel’s Babylonian captivity to last 70 years (Jer
25:9–11; 29:10). As this was the sixty-ninth year, the prophet
was gripped with a spirit of expectancy—what hopes and
fears in the face of a new Day that was fast dawning!

Like the watchman in Ezekiel’s vision, yea, like Ezekiel

himself (Ezek 33:7), Daniel remained faithful all these seven
decades as God’s watchman. He was the porter who stood at
the door of the sheepfold serving the Shepherd as he entered
in or led the sheep out. Unlike an hireling, he did not flee in
the hour of danger (John 10:12).

Dr Chia Yu Ming, China’s first theologian, was like Daniel.

In August 1948, when he left to attend the First Congress of
the International Council of Christian Churches (ICCC) in
Amsterdam, the Communists were hard on the heels of the
Nationalist Army fighting a rearguard action. The Chiang
SYSTEMATIC THEOLOGY IV

Kaishek regime was about to collapse. Yet he submitted to

God’s will to return to Nanking. He said he had a duty, as a
spiritual leader of China, to return to watch over the flock
of the Chinese Church. He was in his early 80s, like Daniel.

400
There is need of a witness to kings and governors from
among the spiritual leaders of a nation.

How did Daniel approach the Lord in that hour of transition,

waiting the coming of a new day? By earnest prayer and
supplication (v 3). He confessed first his sins and then the
sins of his people, accepting the lot of their captivity as
righteous judgement from God’s hand because they had
broken the Law which Moses gave to their fathers. Their
exile and wanderings with the desolation of Jerusalem were
a “curse poured upon us, and the oath that is written in the
law of Moses” (v 11). This curse is given in Deuteronomy 28
which climaxes as follows: “And the LORD shall scatter thee
among all people ... And among these nations shalt thou find
no ease, neither shall the sole of thy foot have rest: but the
LORD shall give thee there a trembling heart, and failing of
eyes, and sorrow of mind: And thy life shall hang in doubt
before thee; and thou shalt fear day and night, and shalt have
none assurance of thy life: In the morning thou shalt say,
Would God it were even! and at even thou shalt say, Would
God it were morning! for the fear of thine heart wherewith
thou shalt fear, and for the sight of thine eyes which thou
shalt see. And the LORD shall bring thee into Egypt again
with ships, by the way whereof I spake unto thee, Thou shalt
see it no more again: and there ye shall be sold unto your
enemies for bondmen and bondwomen, and no man shall
buy you” (Deut 28:64-68).

Today, Israel is back in her homeland. She has won five wars
against her Arab neighbours, but has been plagued by the
Palestinians whose territories Israel had seized in the Six-
Day War (1967). Now she is making peace with them. But,
ESCHATOLOGY

according to prophecy, there will be no peace until Messiah

comes. The need of Israel to humble herself in prayer and
supplication to the God of their Fathers is far greater than
what they are trying to achieve by diplomacy. No peace until
401
 peace is made with God (Rom 5:1). This formula is always
right, “Draw nigh to God, and he will draw nigh to you” (Jas
4:8).

Indeed, as Daniel sought the Lord’s forgiveness both for

himself and his people in captivity and for Jerusalem’s
restoration, suddenly Gabriel flew swiftly to him about the
time of the evening oblation (3 pm). This Gabriel was the
same who centuries after appeared to the Virgin Mary to
announce the birth of the Saviour through her (Luke 1:16–
35). Daniel 9:24-27 records the message delivered by Gabriel
to Daniel: “Seventy weeks are determined upon thy people
and upon thy holy city, to finish the transgression, and to
make an end of sins, and to make reconciliation for iniquity,
and to bring in everlasting righteousness, and to seal up the
vision and prophecy and to anoint the most Holy. Know
therefore and understand, that from the going forth of the
commandment to restore and to build Jerusalem, unto the
Messiah the Prince, shall be seven weeks, and threescore
and two weeks: the street shall be built again, and the wall,
even in troublous times. And after threescore and two weeks
shall Messiah be cut off, but not for himself: and the people
of the prince that shall come shall destroy the city and the
sanctuary; and the end thereof shall be with a flood, and
unto the end of the war desolations are determined. And he
shall confirm the covenant with many for one week: and in
the midst of the week he shall cause the sacrifice and the
oblation to cease, and for the overspreading of abominations
he shall make it desolate, even until the consummation, and
that determined shall be poured upon the desolate.”
SYSTEMATIC THEOLOGY IV

While Daniel was thinking that the consummation of the 70

years’ exile according to Jeremiah’s prophecy would usher
in the Messianic Kingdom, God rather revealed what would
happen to Israel in seventy times seven prophetic years
hereafter. A new Day indeed was coming when Messiah
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shall judge this sinful earth and bring in righteousness, but
not until seventy times seven prophetic years had passed.

Now, some confusion has resulted in the minds of Bible

students due to the translation “weeks” in verse 24: “seventy
weeks are determined.” The Hebrew word so translated does
not mean a week of days but rather a seven, like the English
word “dozen,” meaning 12 of anything. What Daniel actually
said in Hebrew was “seventy sevens are determined.” This is
to say God was telling him it would not take 70 years but
seventy times seven to consummate His saving-work with
Israel. This was a cryptic way of saying, 490 years.

This period of 490 prophetic years is required (1) to finish

the transgression, i.e. to remove the transgression from
God’s sight; (2) to make an end of sins, i.e. to put a stop to
the course of sin (Rev 21:3–4); (3) to make reconciliation
for iniquity, i.e. to atone for sins of the people (Zech 12:10,
Jer 50:4–5, 34); (4) to bring in everlasting righteousness, i.e.
to give true righteousness and enduring peace (Jer 31:33–
34); (5) to seal up the vision and prophecy, i.e. to fulfil all
the prophecies of the Scriptures (Matt 5:17–18, Heb 1:1–3);
and (6) to anoint the most Holy, i.e. to rebuild the temple in
Jerusalem (Ezra 1:1–4).

Daniel’s prophetic programme consists of (7 x 7 = 49 years)

+ (62 x 7 = 434 years) + (1 x 7 = 7 years) = 490 years. When
will it begin and when will it end? From the command to
rebuild Jerusalem down to Messiah the Prince are 483 years
(69 x 7 years). The prophetic years here are to be understood
as 360-day years (according to the Jewish calendar, rather
than the 365-day years of the Gregorian calendar). This
ESCHATOLOGY

understanding of the prophetic year as comprising 360 days

is supported by the time period as described in Revelation
11:2-3.

403
 The 69 weeks or 483 years will begin with the issuing of the
decree of Artaxerxes in 445 BC (Neh 2), and ending with the
crucifixion of the Messiah in about AD 30. The 69 weeks is
divided into two parts: (1) the 49 years which saw Jerusalem
rebuilt (Neh 6), and (2) the 434 years which ended with the
crucifixion of Christ. Forty years after Christ was crucified
saw Jerusalem destroyed by Titus the Roman general.
According to Josephus, the Jewish historian, as many as a
million Jews were massacred. The surviving Jews were cast
out of their land, and scattered to all four corners of the
earth.

Between the 69 weeks and the final 70th week, there is an

interval: a period of God’s patience (2 Pet 3:9). But when the
time is up, the 70th week will commence with the Antichrist
making peace with Israel (Dan 9:27), and finally conclude
with the battle of Armageddon (Rev 16:16).

With the cutting off of the Messiah the “prophetic clock”

seemed to have stopped ticking. In Daniel’s “prophescope”
what is in the distant future is brought into focus, viz. the
last or seventieth week. With reference to that prince earlier
mentioned, he would be the Antichrist, the last World
Dictator: “He shall confirm the covenant with many for one
week.” Commentators generally say this covenant is with the
Jews, but we view that it is with Gentile powers too, as many
as come within his orbit. In this covenant he brings Jews and
Arabs together.

But after three and a half years, he shall cause “the sacrifice
and the oblation to cease and for the overspreading of
SYSTEMATIC THEOLOGY IV

abominations he shall make it desolate.” Bible students

generally conclude that since there would be the Old
Testament sacrifices revived, the temple by this time would
be rebuilt. In our opinion it is not necessary as it would move
mountains to do this with the Muslims holding tightly to the
404
Mosque of Omar and Al Aqsa Mosque nearby which occupy
the traditional site of the temple. In our opinion, the temple
would not be rebuilt because there is no mandate to do so,
as in the previous building of both Moses’ tabernacle and
Solomon’s temple, yea, even in the rebuilding of the temple
by decree of Cyrus (Ezra 1:1,2). Not even David could build
the temple (1 Chron 28:3). Nor can any ascend the holy hill
of God except his hands are cleansed and his heart purified
(Ps 24:4). The rebuilt temple is rather the millennial temple
in Ezekiel 40 to 48.

What we have said above is corroborated by certain orthodox

rabbis who contend that the rebuilding should be left to the
Messiah who will construct the temple on judgement day. To
orthodox Jews the temple mount is so sacred that rabbis have
forbidden the faithful to walk on the grounds and objected
violently to archaeological digs exposing the foundations of
the original temples.

How about the prediction that the holy place will be

desecrated (Matt 24:15)? Does not the holy place refer to the
temple?

The question of the desecration of the revived Jewish

sacrifices in the holy place is solved if we can learn a lesson
from history. Remember the returnees from Babylonian
exile to Jerusalem under Zerubbabel and Joshua? Before they
rebuilt the temple they first made the altar and sacrificed
“in the open” (Ezra 3:2–3). Could not some fanatic Jews
force their way to a corner of the temple mount and build
an altar hastily, as in the times of Zerubbabel and Joshua
and sacrifice thereon? This would so infuriate the Arabs
ESCHATOLOGY

who own Jerusalem’s temple mount that to maintain an

equilibrium in his peace plan the Antichrist must step in to
desecrate it as an atonement to the Arabs.

405
 Now, if it is asked, “What about Paul’s prediction that ‘the
man of sin and son of perdition who opposeth and exalteth
himself above all that is called God, or that is worshipped;
so that he as God sitteth in the temple of God, shewing
himself that he is God’ (2 Thess 2:3–4)?”, our answer can be
his intrusion into the Jerusalem Great Synagogue in West
Jerusalem. This is the Jews’ holiest place, a half-way house to
the temple to come.

No one may build God’s temple without His mandate. King

David himself could not build it (1 Chron 28:2–6). It was
to Solomon that the mandate was given. He built the first
temple. The same principle applies to the building of the
second temple. The divine mandate was given to Zerubbabel
the governor and Joshua the high priest (Zech 4:9–14). To
whom has been given the mandate to build the third temple?
Not to any man but the Lord Jesus Christ Himself who will
build a millennial temple when He returns to rule for a
thousand years after the Great Tribulation (Ezek 40–48).

RESURRECTION AND RAPTURE

All Christians one day will either be resurrected or be
raptured. This has to do with the believer’s life hereafter—
life after death, and life after life. This blessed hope of the
believer was taught by the Apostle Paul in 1 Corinthians
15:51-53 and 1 Thessalonians 4:13-18.

The resurrection of Jesus Christ is the basis for the

resurrection and rapture of the saints. In 1 Corinthians
15:20-23, Paul wrote, “But now is Christ risen from the dead,
and become the firstfruits of them that slept. For since by
SYSTEMATIC THEOLOGY IV

man came death, by man came also the resurrection of

the dead. For as in Adam all die, even so in Christ shall all
be made alive. But every man in his own order: Christ the
firstfruits; afterward they that are Christ’s at his coming.”
Christ is the Prototype of the resurrection. His resurrection
406
 ensures the resurrection of all who belong to His kingdom.
Adam was man’s representative head in the very beginning.
In the garden, Adam fell into sin, and all of mankind fell
with him and came under the judgement of death on account
of his sin (Gen 2:16–17, 3:1–7). But God was gracious, and
promised a Saviour in Jesus Christ (Gen 3:15). Christ, the
greater Adam, was man’s Representative Substitute, and all
believers, on account of His death on the cross shall receive
the gift of eternal life and live forevermore (Rom 5:12–21).
“For God so loved the world that he gave his only begotten
Son, that whosoever believeth in him should not perish, but
have everlasting life” (John 3:16).

All believers, like Christ their Saviour, shall be resurrected

one day. “For this corruptible must put on incorruption,
and this mortal must put on immortality. So when this
corruptible shall have put on incorruption, and this mortal
shall have put on immortality, then shall be brought to pass
the saying that is written, Death is swallowed up in victory.
O death, where is thy sting? O grave, where is thy victory?
The sting of death is sin; and the strength of sin is the law.
But thanks be to God, which giveth us the victory through
our Lord Jesus Christ” (1 Cor 15:53–57).

Before the wrath of God befalls this wicked world, not only
will there be a resurrection of believers who have already
died in Christ, but also a rapture of believers who are still
alive on earth when Jesus returns in the clouds. The word
“rapture” is the Latin translation of the Greek word harpazo,
“caught up,” in 1 Thessalonians 4:17 (cf Acts 8:39, 2 Cor 12:2,
4).
ESCHATOLOGY

The taking up of the saints to heaven while they are still alive
is not something that has not happened before. In the Old
Testament, we have the examples of Enoch and Elijah who
were taken up while they were still alive (Gen 5:24 and 2 Kgs
407
 2:11). Both Enoch and Elijah did not experience death, and
in the last days when Jesus returns, there will be believers
who will not taste death, but will be caught up suddenly to
meet the Lord in the air. This is the blessed hope of New
Testament believers.

Paul calls the rapture a “mystery” (1 Cor 15:51). Now, the

word “mystery” (Greek musterion) is used 27 times in the
New Testament to refer to truths that were not explicitly
known in the Old Testament but now clearly revealed in
the New Testament. It is now clearly revealed that when
the last trumpet is blown, the saints will all be changed in a
micro-second (1 Cor 15:52). What does the trumpet sound
here mean? The trumpet sound means two things: (1) it is a
call to worship (Rev 11:15–17), and (2) it is a call to war (Rev
11:18). The saints are called to worship God in heaven, and
the angels are called to pour out God’s wrath on the earth.

When the last trumpet is blown, “we shall all be changed.

… For this corruptible must put on incorruption, and this
mortal must put on immortality” (1 Cor 15:52). In other
words, the mighty hand of the Lord will resurrect the
bodies of the departed saints, and the living believers will be
raptured, and all will receive their glorified bodies that will
last forever.

Concerning the time of the rapture, the five views are: (1)
Pretribulational: the rapture will happen before the seven-
year Great Tribulation period; (2) Mid-tribulational: the
rapture will happen in the middle (i.e. when it reaches
three and a half years) of the Great Tribulation period; (3)
SYSTEMATIC THEOLOGY IV

Pre-Wrath: the rapture will happen at the three-quarter-

point of the Great Tribulation period; (4) Post-tribulational:
the Church will go through the Great Tribulation, and the
rapture will happen only at the end of it; and (5) Partial: very
spiritual believers will be raptured in the beginning, not so
408
 THE LORD RETURNS TO EARTH HE REIGNS FINAL “BEHOLD, I MAKE
KING OF KINGS, LORD OF LORDS 1000 YEARS JUDG- ALL THINGS NEW” REV 21:5
MENT
Believers caught up to meet Behold, the a) OT Prophecies Satan
The Lord Lord cometh fulfilled.
the Lord in the air; appear at loosed,
shall with ten
a) Judgment Seat of Christ “Paradise regained” deceives
descend - 2 Cor. 5:10 thousands of b) Lord’s Prayer NEW HEAVEN
his saints answered. nations.
from b) Wedding Supper of the
- Jude 14 c) We shall reign God’s fire
heaven, Lamb - Rev 19:9 with the Lord for consumes
the dead 1000 years.
All Israel them.
in Christ shall be - Rev 5:10; 20:6 NEW JERUSALEM
shall rise d) Israel restored, Rev 20:7-9
All on the earth hide from the saved
first, we WRATH OF THE LAMB - Zech 12:10 as the head of the
shall be - Rev 6:15,16 Rom 11:26 nations. NEW EARTH
changed. EARTH PREPARED FOR THOSE WHOSE
BURNT
1 Cor 15:52 UP NAMES ARE WRITTEN IN THE
1 Thess 4:16-17 ANTICHRIST GOD’S KINGDOM LAMB’S BOOK OF LIFE
RULES Rev 13 OLIVET COME 2 Pet 3:10 - Rev 21:27

GREAT TRIBULATION The CREATION delivered SECOND GREAT WHITE THRONE JUDGMENT
FIRST RESURRECTION ARMAGEDDON from bondage of corruption RESURRECTION “every man according to their works”
(7 Years) - Rom 8:21 - Rev 20:5,13 - Rev 20:13

Satan bound, LAKE OF FIRE

Full Redemption of Saints and Creation
cast into bottomless pit PREPARED FOR SATAN AND HIS FOLLOWERS
Romans 8:22-23 Rev 20:10-15
Rev 20:1-3

An Eschatological Timetable

409
ESCHATOLOGY
 spiritual ones will be raptured in the middle, and the carnal
ones will only be raptured at the end of the Great Tribulation
period.

The Partial rapture view which advocates multiple raptures

is untenable for a couple of reasons: (1) the rapture is
stated as a single event that takes place at the last trump,
and (2) the Great Tribulation period would be a sort of
Protestant purgatory if believers have to go through the
Great Tribulation. The Post-tribulation rapture view is also
untenable because it would mean believers have to suffer the
wrath to come. This contradicts 1 Thessalonians 5:9 which
says that believers are not appointed unto wrath.

The only tenable views are the Pretribulational, Mid-

tribulational, and Pre-Wrath rapture views. We should be
charitable and not be dogmatic over which of the three is
the correct view. Whether it is “Pretrib,” “Mid-trib,” or “Pre-
Wrath,” the most important thing is to be sure that when
Christ finally comes in the clouds, we will be caught up to
meet Him in the air. We need to be sure of our salvation.
But if you have no assurance of salvation, it is like a traveller
studying three or four airline flight schedules from Singapore
to New York, but has not bought his ticket. Whichever plane
is leaving now, this very hour, how can he join the flight? O
to be stranded when others in your family are gone above!

What will the resurrection body be like? The answer is found

in the resurrection of Christ who is “the firstborn among
many brethren” (Rom 8:29). When the Lord Jesus rose from
the grave, His resurrected body was a physical one. He was
SYSTEMATIC THEOLOGY IV

not a ghost, phantom, or spirit. He had flesh and bones

(Luke 24:36–43). He could be touched (John 20:20). He had
the ability to consume food (John 21:12–15).

410
The resurrection body of Christ had all the above physical
or natural characteristics, yet at the same time it had the
following metaphysical or supernatural abilities: being able
to enter into a room which was completely locked and bolted
(John 20:19, 26), and being able to appear and disappear all
of a sudden and be transported to another place in a moment
(Luke 24:31).

Such a resurrected body is described in several ways in the

classic chapter on the resurrection in 1 Corinthians 15. The
resurrected body is described as (1) incorruptible (1 Cor
15:42), (2) glorified (1 Cor 15:43), (3) powerful (1 Cor 15:43),
(4) spiritual (1 Cor 15:44), and (5) heavenly (1 Cor 15:47). This
body cannot be plagued by disease, will never get sick, does
not age or decay, feels no pain, never gets hungry or thirsty,
or become tired or weary. More significantly is the fact that
sin will be completely and finally removed from this body
once and for all. It will no longer sin or be tempted with sin.
It is truly a super and a sinless body.

What a glorious day it will be when we finally enter into

glory with our glorified bodies!

THE GREAT TRIBULATION

Jesus warned that there will come a time “when there shall
be great tribulation, such as was not since the beginning of
the world to this time, no, nor ever shall be” (Matt 24:21).
The Great Tribulation will be a terrible period of time and
is referred to in the Scriptures with these 11 other terms:
(1) The day of the LORD (Isa 13:6–9), (2) The indignation
(Isa 26:20, 34:2), (3) The day of God’s vengeance (Isa 34:8,
63:1–6), (4) The time of Jacob’s trouble (Jer 30:7), (5) The
ESCHATOLOGY

overspreading of abominations (Dan 9:27), (6) The time

of trouble such as never was (Dan 12:1), (7) The seventieth
week (Dan 9:24–27), (8) The time of the end (Dan 12:9), (9)
The great day of His wrath (Rev 6:17), (10) The hour of His
411
 judgement (Rev 14:7), and (11) The end of this world (Matt
13:40, 49).

The term “tribulation” speaks of a time of affliction and

calamity. It is a time of divine punishment and destruction.
The prophet Isaiah described it most vividly, “Howl ye; for
the day of the LORD is at hand; it shall come as a destruction
from the Almighty. Therefore shall all hands be faint, and
every man’s heart shall melt: And they shall be afraid: pangs
and sorrows shall take hold of them; they shall be in pain as a
woman that travaileth: they shall be amazed one at another;
their faces shall be as flames. Behold, the day of the LORD
cometh, cruel both with wrath and fierce anger, to lay the
land desolate: and he shall destroy the sinners thereof out of
it. For the stars of heaven and the constellations thereof shall
not give their light: the sun shall be darkened in his going
forth, and the moon shall not cause her light to shine. And I
will punish the world for their evil, and the wicked for their
iniquity; and I will cause the arrogancy of the proud to cease,
and will lay low the haughtiness of the terrible” (Isa 13:6-11).

The prophet Joel gave another terrifying picture, “Blow ye the

trumpet in Zion, and sound an alarm in my holy mountain:
let all the inhabitants of the land tremble: for the day of the
LORD cometh, for it is nigh at hand; A day of darkness and
of gloominess, a day of clouds and of thick darkness, as the
morning spread upon the mountains: a great people and a
strong; there hath not been ever the like, neither shall be any
more after it, even to the years of many generations” (Joel
2:1–2).
SYSTEMATIC THEOLOGY IV

The Great Tribulation will last for seven years. The seven
years are divided into two equal halves of three and a
half years each. The first half is a time of peace howbeit
a temporary and man-made one. It will begin when the
Antichrist makes a peace treaty with Israel which will end
412
the wars that plague Palestine till this day. This covenant
between the Antichrist and Israel is predicted in Daniel 9:27.
Israel will be allowed to sacrifice and worship in peace for
three and a half years but after three and a half years, the
Antichrist will break the peace treaty and persecute Israel
(Dan 9:27b).

The Antichrist will stop all worship of Jehovah and order the
whole world to worship only him. He will set himself up as
God. The whole world will be mesmerised when he receives
a fatal wound and yet becomes alive again (Rev 13:4). The
Antichrist deceives the world by imitating the resurrection
of Christ. The world will be so amazed by the power of the
Antichrist that they will worship him as God, “And they
worshipped the dragon which gave power unto the beast:
and they worshipped the beast, saying, Who is like unto the
beast? Who is able to make war with him?” (Rev 13:4). The
Antichrist filled with Satanic pride will blaspheme against
the living and true God, and this he will do for the next three
and a half years, until the seven years are up (Rev 13:5–6).

There is another man, the false prophet, who will assist the
Antichrist to commit evil. He is described as one like a lamb,
but speaks like a dragon (Rev 13:11). In other words, he looks
religious and pious outwardly, but inwardly he is full of lies,
evil and wickedness—a wolf in sheep’s clothing. The false
prophet will make the world worship the Antichrist, and
will deceive the world with his miracles, even making fire to
come down from heaven, an imitation Elijah (Rev 13:12–14).

In Revelation 7:2, it is written, “And I saw another angel

ascending from the east, having the seal of the living God:
ESCHATOLOGY

and he cried with a loud voice to the four angels, to whom

it was given to hurt the earth and the sea.” What specific
reason is given for this enforcement of peace by restraining
the four angels holding the wind? That which is revealed
413
 to us is the sealing of the 12 tribes of the children of Israel.
Twelve thousand from each tribe makes a total of 144,000.
In prophetic numerics, 12 is the number of representation,
so it may stand for a bigger number. Another observation is
that the tribe of Dan is left out and Levi, the priestly tribe
is counted in. The tribe of Ephraim is subsumed under
the name of Joseph. (To understand this selection of the
tribes one must first learn the names of the 12 tribes and
that Joseph is represented by two sons, viz, Ephraim and
Manasseh which increases them to 13.) To make the number
12, one tribe must be left out and that tribe, as stated above,
is Dan. Why Dan? John Sung says Dan is excluded because
it worshipped idols (Judges 18). However, the Scriptures are
silent on this point and we must therefore remain silent.
This is one of Calvin’s hermeneutical principles.

What is the meaning of sealing the foreheads (Rev 7:3)?

According to Ezekiel 9:1-6, it means sealing upon the
persons God’s protection in the midst of terrible destruction.
Thus these 144,000 Israelites (Israelis), who are called “the
servants of our God” are specially chosen to accomplish
God’s purpose during the Great Tribulation to come. Some
say they are Jewish evangelists. These are Christian Jews
who acknowledge Jesus as their Messiah, therefore they
come under God’s “particular providence.” These are they
described in Matthew 10:16-20 who will be given divine
utterance as they are brought before government authorities,
and who will confound their accusers. There is an increasing
number of Jewish Christians who declare Jesus as their
Messiah. Are these not they who make up the 144,000?
SYSTEMATIC THEOLOGY IV

As to the order of the salvation of the Jews or Israelites, Paul

tells us in Romans 11 in a parable that after the Jews rejected
Christ, salvation was given to the Gentiles. The rebellious
branch of the olive tree was cut off and cast away and in its
place was grafted in the Gentiles, represented by the wild
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olive branch. But when “the fullness of the Gentiles be come
in,” that is, when the last Gentile predestined to be saved is
counted and the Gentile Church is full, then will Israel the
olive branch be grafted back. “And so all Israel shall be saved:
as it is written, There shall come out of Sion the Deliverer,
and shall turn away ungodliness from Jacob” (Rom 11:26).

The sealing of the 12 tribes of Israel being completed, we

must accordingly see the completion of salvation of the
Gentiles. Chronologically speaking, the sealing of the 12
tribes and the following vision of “a great multitude, which
no man can number of all nations, and kindreds, and people,
and tongues” who stood before the throne in heaven must
refer to some universal great event that occurs from out
of the earth. These myriads of people are clothed in white
robes holding palms in their hands which reminds us of the
Triumphal Entry and the singing of Hosannas. Now, when
this great multitude praised God and the Lamb for Salvation,
all the angels of heaven and the 24 elders prostrated before
God and echoed with a sevenfold doxology.

Who is this great multitude that suddenly appears before the

throne of God, and from whence have they come? One of the
elders gave the answer: that they had come out of the Great
Tribulation. They came out of hunger and thirst, and from
the heat of the shining sun, with tears in their eyes. From this
description, these are they who have landed in heaven from
going through a great tribulation on earth. It is the salvation
of our body. This is called the Rapture (not rupture) which
means a forceful catching away (1 Thess 4:13–18). This is
our blessed hope. We shall be delivered from the wrath of
God to come.
ESCHATOLOGY

“And there was given me a reed like unto a rod: and the angel
stood, saying, Rise, and measure the temple of God, and the
altar, and them that worship therein. But the court which
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 is without the temple leave out, and measure it not; for it is
given unto the Gentiles: and the holy city shall they tread
under foot forty and two months” (Rev 11:1–2).

The measuring of the temple and the altar with the

worshippers therein to the exclusion of the court without,
which is given to the Gentiles may be taken to mean God’s
assured protection of the devout Jews (who have not become
Christians) from persecution by the Gentile power—and
this during the second three and a half years of Daniel’s
seventieth week.

An analogy may be drawn from Ezekiel’s vision of Jerusalem

in the last days of Babylonian destruction. In Ezekiel 9 is
recorded how six men carrying a slaughter weapon were
commanded to slay all the living in the city, both old and
young. But before this extermination was to be carried
out, another man clothed in linen equipped with a writer’s
inkhorn was ordered “to set a mark upon the foreheads of
the men that sigh and that cry for all the abominations that
be done in the midst thereof” (Ezek 9:2–4). Those who are
devoted to the Lord are “the apple of His eye, and hidden
under the shadow of His wings” (Ps 17:8). “Because thou hast
made the LORD, which is my refuge, even the most High,
thy habitation; There shall no evil befall thee, neither shall
any plague come nigh thy dwelling” (Ps 91:9, 10).

In the midst of persecution, the Lord knows how to protect

His own from harm and danger. Without the Lord’s
permission, Satan cannot touch the Lord’s people.
SYSTEMATIC THEOLOGY IV

Now, while Jerusalem in the last days (of three and a half
years) will be under Gentile domination, the Antichrist
World Dictator holding sway, God will send His two
witnesses to testify to the power of the living and true God.
Some identify them to be Elijah and Enoch, but others Elijah
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and Moses. One reason for Moses is the plagues he brought
down on Egypt are mentioned as in his power to enact again.
Besides, it was Moses and Elijah who appeared together at
the Mount of Transfiguration, not Enoch.

As preachers, they will bring to the world both good news

and bad news. The bad news is that God is going to judge the
world by His wrath. The good news is there is still salvation
in Christ Jesus for those who would believe on Him and
repent of their sins. Just like John the baptiser, they will call
for repentance for the day of the Lord is at hand (Luke 3:7–
8).

Now, it is God’s purpose to let them flourish only for a short

season, and then be killed by the Antichrist. Their bodies
will lie in the city plaza of Jerusalem and all over the world
by live telecast on television will men see their dead bodies
displayed for three and a half days. During this display all
who dwell upon the earth will make merry and send gifts one
to another because these two prophets had tormented them
by their miracles of punishment. But suddenly they stood up
alive and great fear fell on all who saw them. Then called
a loud voice from heaven, “Come up hither,” whereupon
they rose up and were carried into the air by a cloud. All the
people stood dumbfounded.

Then the City was shaken by a terrible earthquake that tore

down a tenth part of its construction. Seven thousand people
were crushed to death by this big Quake. All the rest of the
people glorified God as they trembled with fear.

The second half of the Great Tribulation will see Israel come
ESCHATOLOGY

under persecution as never before.

Who is the woman in Revelation 12:1? In prophetic language,

woman or wife in the Old Testament represents Israel with
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 God as her husband (Isa 54). In New Testament language,
woman or bride represents the Church with Christ as the
Bridegroom. So, some think this woman is Israel. Others
think it is the Church.

We believe the woman of Revelation 12 is Israel inasmuch

as in Joseph’s dream of Israel’s future, he saw the sun, moon
and 11 stars making obeisance to him. Joseph became prime
minister of Egypt, an adumbration of Israel in days to come
to play the role of the premier nation of the world. That is,
when Jesus of the stock of Abraham and David’s greater son,
will rule the world for a thousand years in what is called the
millennium.

Now who is the Child? Inasmuch as Jesus was born of the

Virgin Mary, who is of Israel, this Child must be our Saviour,
for He is One “to rule all nations with a rod of iron” (Rev
12:5).

Who is the red dragon? The dragon is also called “that

old serpent, which is the Devil, and Satan” (Rev 20:2). Red
signifies bloodshed, and is not Satan called a murderer from
the beginning (John 8:44). The great red dragon, having
seven heads and 10 horns and seven crowns upon his heads
shows how powerful and successfully clever he is in working
out his schemings through the nations.

That he tried to devour the Child harks back to his trying

to kill baby Jesus through King Herod. That the Child was
caught up unto God and to His throne is a picture of His
preservation during the 33 years of ministry on earth till the
SYSTEMATIC THEOLOGY IV

day of His death, resurrection and ascension. The Lamb of

God, Lion from Judah, is infinitely more powerful than the
red dragon and that old serpent.

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Now, leaping across the centuries to the last years of this
age, when Israel will come in full view and will be involved
with all the hostile nations surrounding her, we are given to
understand spiritual forces are also simultaneously clashing
in conflict. There is war in the heavenly regions between
Michael the Archangel and his angels against the dragon and
his angels, demons unnumbered! This is astral-theology!

Satan is a spent force before the holy presence of God.

Remember how he had accused Job (Job 1). Seeing that he
has but only three and a half years left before his final defeat,
Satan went all out, like the Kamikazes, to persecute Israel.
But to the woman were given two wings that she might fly
to the wilderness. The wilderness, indeed, is a cryptic name
of the promised land as used by Moses in his demand to
Pharoah, “Let us go, we pray thee, three days’ journey into
the desert [wilderness], and sacrifice unto the LORD our
God” (Exod 5:3, cf. 5:1).

When the Jews were gathered back in their Homeland, the

serpent cast out of his mouth water as a flood after the
woman, that he might cause her to be carried away by the
flood, but the earth helped the woman and the earth opened
her mouth and swallowed up the flood which the dragon
cast out of his mouth.

In Isaiah 43:2, the prophet Isaiah talks about God’s protection

over His people. We believe, in times of utmost testings, God
will break through from heaven to save His people. As He
caused the Red Sea to divide and allowed Israel to go over
dry land, so will He cause the earth to swallow the flood that
Satan will send to drown His people.
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What is Satan’s flood but death and destruction, but we

know Israel is a land of rock caves in the Negev (the southern
desert) which stretches all the way into the Land of Edom, all
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 the way beyond the Dead Sea region. Daniel 11:41 confirms
this “… these shall escape out of his hand, even Edom, and
Moab, and the chief of the children of Ammon.” (Edom,
Moab and Ammon form the Land of Jordon today.) The rock
caves are good hiding places from floods of hail and fire.

In the final battles of Armageddon leading up to Jerusalem

and into the Judean hills, Zechariah calls, “And ye shall
flee to the valley of the mountains; for the valley of the
mountains shall reach unto Azal: yea, ye shall flee, like as
ye fled from before the earthquake in the days of Uzziah
king of Judah: and the LORD my God shall come, and all the
saints with thee. And it shall come to pass in that day, that
the light shall not be clear, nor dark: But it shall be one day
which shall be known to the LORD, not day, nor night: but
it shall come to pass, that at evening time it shall be light.”
(Zech 14:5–7). “And it shall come to pass, that in all the land,
saith the LORD, two parts therein shall be cut off and die;
but the third shall be left therein. And I will bring the third
part through the fire, and will refine them as silver is refined,
and will try them as gold is tried: they shall call on my name,
and I will hear them: I will say, It is my people: and they shall
say, The LORD is my God” (Zech 13:8–9).

Satan, knowing that his time of judgement is now come

pursues all the more “to make war” with the remnant of the
woman’s seed, who keep the commandments of God and
have the testimony of Jesus Christ—these are the believing
Jews!

ARMAGEDDON
SYSTEMATIC THEOLOGY IV

The sin-cursed world is desperately looking for peace, but

there can be no peace but war! We are living in a war-torn
earth. Are we dreaming of peace and prosperity on earth
in this lifetime? Banish the thought! Remember we are but
pilgrims. We are not citizens of this world, but of the world
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to come. “This world is not my home I am just a passing
through.” Peace will come, but only when the Prince of peace
returns to judge this world and rule the world for a thousand
years.

Who can forget September 11 (9–11)? An earthshaking

tragedy with worldwide repercussions struck the most
powerful nation in the world. Since then, America and the
world have declared war against terrorism! Surely, terrorism
ought to be condemned, but would the world become a safer
and better place to live in? The Scriptures paint a bleak
scenario of the future, “For nation shall rise against nation,
and kingdom against kingdom” (Matt 24:7). There will be a
whole lot of hatred and not love in the world, “And then shall
many be offended, and shall betray one another, and shall
hate one another … And because iniquity shall abound, the
love of many shall wax cold” (Matt 24:10, 12).

What is going to happen? The Bible tells us! The Bible speaks
of War! A War that will end all wars—Armageddon.

“Armageddon,” the sound of it echoes ominous! The meaning

of the Hebrew is “Hill of Slaughter.” It is a broad plain you
can see as you stand on Mt Carmel, Haifa, looking across
eastwards, the plain of Esdraelon. It is the way of warring
nations from time immemorial. Pharoah Nechoh rode
through this plain to fight the Assyrian king (2 Kgs 23:29).
So will the Oriental forces coming down against Israel meet
at Armageddon. In this case, Armageddon is the last stop
before assault on Jerusalem, the target of end-time nations.
The world is not heading towards Utopia but Armageddon.
God will judge this wicked world on that final day. How will
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it come about?

In Daniel 2:31-34, we see Nebuchadnezzar’s image speaking

of six kingdoms in world history—four have passed, the fifth
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 is now here, the sixth and final one will come soon. Let us
review the dream: we have (1) the head of gold which is the
Babylonian empire (Dan 2:37–38), (2) the breast/arms of
silver which is the Medo-Persian empire (2:32), (3) the belly/
thighs of brass which is the Grecian empire (2:32), (4) the
legs of iron which is the Roman empire (2:40), (5) the feet/
toes of clay and iron which is the Revived Roman empire
(2:41–43), and ultimately (6) the Stone from heaven which is
none other than the Lord Jesus Christ Himself who will set
up His diamond kingdom on earth (2:44).

Today, we see the emergence of a revived Roman empire:

European Union and USA, partly strong and partly broken
(2:42). Partly strong because they are the political, economic,
and military superpowers of the world and yet vulnerable;
partly broken because they are no longer united under one
emperor, Caesar, but under many kings. They are united and
yet divided.

From this revived Roman Empire will come the Antichrist.

The Antichrist is a man of blasphemy (666) who makes
himself God (Rev 13:18). 1 John 2:18 warns of the end-time
Antichrist, “Little children, it is the last time: and as ye have
heard that antichrist shall come, even now are there many
antichrists; whereby we know that it is the last time.” This
Antichrist will succeed in bringing about world peace—but
it is a self-serving and temporary peace. The turmoil in the
world today is due to the trouble we see in the Middle East,
between Israel and the Palestinians. Whether one likes it or
not, it all boils down to Israel. Commenting on September
11, The Straits Times (September 18, 2001) reported:
SYSTEMATIC THEOLOGY IV

“Arabs point to ME [Middle East] strife as root of attacks.”

Israel is the centre and cause of it all. Israel is the key to
understanding prophetic Scripture.

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Israel is looking for peace. Will peace come? Yes, but it will
be a false peace. Daniel 9:27 says, “And he shall confirm the
covenant with many for one week: and in the midst of the
week he shall cause the sacrifice and the oblation to cease,
and for the overspreading of abominations he shall make it
desolate, even until the consummation, and that determined
shall be poured upon the desolate.” Sixty-nine weeks have
passed, we are entering the 70th week of Daniel which will
last for seven years comprising two halves: three and a half
years of peace, three and a half years of war, engineered by
the Antichrist. In the middle of the seven years, Antichrist
will break the peace treaty and persecute Israel. World War
III begins. It is a three-and-a-half-year war that begins in the
middle of the Tribulation week.

What is the scenario like? Ezekiel 38:1-8 tells us, “And the
word of the LORD came unto me, saying, Son of man, set
thy face against Gog, the land of Magog, the chief prince
of Meshech and Tubal, and prophesy against him, And
say, Thus saith the Lord GOD; Behold, I am against thee, O
Gog, the chief prince of Meshech and Tubal: And I will turn
thee back, and put hooks into thy jaws, and I will bring thee
forth, and all thine army, horses and horsemen, all of them
clothed with all sorts of armour, even a great company with
bucklers and shields, all of them handling swords: Persia,
Ethiopia, and Libya with them; all of them with shield and
helmet: Gomer, and all his bands; the house of Togarmah of
the north quarters, and all his bands: and many people with
thee. Be thou prepared, and prepare for thyself, thou, and all
thy company that are assembled unto thee, and be thou a
guard unto them. After many days thou shalt be visited: in
the latter years thou shalt come into the land that is brought
ESCHATOLOGY

back from the sword, and is gathered out of many people,

against the mountains of Israel, which have been always
waste: but it is brought forth out of the nations, and they
shall dwell safely all of them.”
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 Ezekiel speaks of a Mid-tribulational War involving (1) the
Northern nations, viz. Gog/Magog (38:2 cf. vv 14–16) which
are countries north of Israel (Russia, Armenia, Turkey),
(2) the Eastern nations (v 5a) which are Persia (Iran), her
neighbours (Iraq and Afghanistan), and all Arab nations
east of Israel, (3) the Southern nations (v 5b) which are
Ethiopia and Libya representing the African nations. This
war against the Antichrist will be fought in the land of Israel
(Rev 16:12–16). They will attack the Antichrist (vv 8–9) and
the Antichrist will defeat them (Dan 11:36–45).

However, after fighting off the nations, the Antichrist

will turn against Israel. He will set himself as God, the
abomination of desolation, and persecute the Jews (Dan 9:27,
Rev 12:6, 13–14). This will last for three and a half years.
World War III will reach its grand finale at the end of the
Great Tribulation.

Revelation 14:16–20 is a picture of total bloody carnage

along the whole length of Israel. From the battlefield of
Armageddon in the north near Haifa to the southern desert,
even to Eilat on the Red Sea, this 200-mile river of blood
rises as high as touches the mouth of a horse (about 5 feet
above the ground). This preview of Armageddon teaches a
lesson on the theology of war: that it is God who uses the
wrath of men to execute His divine purposes according to
His counsel, to His own glory. Amen.

What will happen at the end of the seven years? Revelation

16:12-16 tells us, “And the sixth angel poured out his vial
upon the great river Euphrates; and the water thereof was
SYSTEMATIC THEOLOGY IV

dried up, that the way of the kings of the east might be
prepared. And I saw three unclean spirits like frogs come
out of the mouth of the dragon, and out of the mouth of the
beast, and out of the mouth of the false prophet. For they are
the spirits of devils, working miracles, which go forth unto
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the kings of the earth and of the whole world, to gather them
to the battle of that great day of God Almighty. Behold, I
come as a thief. Blessed is he that watcheth, and keepeth his
garments, lest he walk naked, and they see his shame. And
he gathered them together into a place called in the Hebrew
tongue Armageddon.”

The Antichrist is now world ruler, but there are nations that
are against him, viz. the kings of the east (v 12). These will
fight the Antichrist in a final showdown at Har Megiddo, the
hill of slaughter. What is the battle scenario like? In the sixth
vial, we see war breaking out in Iraq, the Euphrates dried up
and the way open to invasion by “kings of the east.” It appears
to have taken three years for such a climax to be reached.
The word “east” is applied to all lands eastwards of Israel,
even Syria is comprehended in this term (2 Kgs 13:17). All
the Arab and Muslim countries east of Israel (Syria, Jordan,
Saudi Arabia, Iraq, Iran, Afghanistan, Pakistan, extending to
China) in full alliance can be a menacing force against little
Israel now under the aegis of the end-time World Dictator.
Even Russia and the northern nations, if they swoop down to
join the Orientals, coming through the Euphrates would be
counted as “kings of the east.” We see here a final showdown
of nations. When this happens, Christ will return with His
saints to destroy the Antichrist and the armies of the world
(Rev 19:11-21).

The Lord Jesus Christ will ride on a white horse down to

earth. In His triumphal entry to Jerusalem the first time,
Jesus rode on an ass. This signified His humility as a slave
(the ass or donkey is a slave animal), and be obedient unto
death, even the death of the cross (Phil 2:8). In His second
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coming, Jesus will no more come as a Lamb but as a Lion

from the tribe of Judah. No more need He suffer as when He
first came to earth, but as the conquering King of kings and
Lord of lords. Riding on a white horse, He comes in a second
425
 triumphal entry by His own might and power, in a victory
march over His enemies (Rev 19:11-16 and Zech 13:8-9, 14:1-
4). The same Word of God that created this world, will one
day destroy it.

What is Armageddon’s aftermath? The Scriptures tell us that

the Lord “treadeth the winepress of the fierceness and wrath
of Almighty God” (Rev 19:15, cf.14:14–20). At the same
time, the Lord will personally save His own as prophesied in
Zechariah 13:8-9, 14:1-4.

The enemies of Christ will come to a terrible end (Rev 19:17–

19). The Antichrist’s last-ditch stand against Christ and His
saints is of no avail. By a word from His mouth all their
weapons of war shall be totally paralysed. Here is a glimpse
of this terrifying scene of destruction, “And this shall be the
plague wherewith the LORD will smite all the people that
have fought against Jerusalem; Their flesh shall consume
away while they stand upon their feet, and their eyes
shall consume away in their holes, and their tongue shall
consume away in their mouth. And it shall come to pass in
that day, that a great tumult from the LORD shall be among
them; and they shall lay hold every one on the hand of his
neighbour, and his hand shall rise up against the hand of his
neighbour” (Zech 14:12–13). It will certainly be D-day—a
day of Doom, Death, and Destruction—for the Antichrist
and all who stand against Christ.

Is this bad news to you? Well this is bad news only if you do
not have the good news. You can escape from the coming
judgement by accepting Jesus Christ as your Lord and
SYSTEMATIC THEOLOGY IV

Saviour. As Christians, how should we live today? In the light

of Christ’s soon return, let us reorder our lives. Let us not
love this world. This wicked world gives only false hopes. Let
us love instead our Lord Jesus Christ. He is our only hope.
Many a time, we are so caught up with the things of this
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world—money, career, cars, houses, properties, investments,
leisure, sports etc. How to be ready when Christ comes back?
1 John 2:15-17 commands us, “Love not the world, neither
the things that are in the world. If any man love the world,
the love of the Father is not in him. For all that is in the
world, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of the world. And the
world passeth away, and the lust thereof: but he that doeth
the will of God abideth for ever.” Live not for this sin-cursed
world of Satan, but for the glorious Kingdom of Christ that
is to come. There will be no peace in this world, until the
Prince of peace returns.

THE MILLENNIUM
At the end of World War III, the beast and the false prophet
would be “cast alive” into a lake of fire burning with
brimstone (Rev 19:20). This time, the Angel comes down
from heaven who has the key to the bottomless pit, i.e.
Christ, or Michael the Archangel, and with a great chain in
His hand, lays hold on the dragon, the old serpent and binds
him a thousand years, and casts him into the bottomless pit.
He shuts him up and sets a seal upon him, that he should
deceive the nations no more, till the thousand years be
fulfilled, and after that he must be loosed for a little season.

The term “millennium” literally means “1,000 years.” It is

a word that all Bible students, and all Christians should be
familiar with. Although the term itself—“millennium”—is
not found in the Bible, the concept of a 1,000-year reign
of Christ certainly is. It is found in Revelation 20:1-7, “And
I saw an angel come down from heaven, having the key of
the bottomless pit and a great chain in his hand. And he laid
ESCHATOLOGY

hold on the dragon, that old serpent, which is the Devil, and
Satan, and bound him a thousand years, And cast him into
the bottomless pit, and shut him up, and set a seal upon him,
that he should deceive the nations no more, till the thousand
427
 years should be fulfilled: and after that he must be loosed
a little season. And I saw thrones, and they sat upon them,
and judgement was given unto them: and I saw the souls of
them that were beheaded for the witness of Jesus, and for
the word of God, and which had not worshipped the beast,
neither his image, neither had received his mark upon their
foreheads, or in their hands; and they lived and reigned with
Christ a thousand years. But the rest of the dead lived not
again until the thousand years were finished. This is the first
resurrection. Blessed and holy is he that hath part in the first
resurrection: on such the second death hath no power, but
they shall be priests of God and of Christ, and shall reign
with him a thousand years. And when the thousand years are
expired, Satan shall be loosed out of his prison.” Six times in
this passage, the phrase “a thousand years” appears. This is
an important event, and we need to pay attention to it.

What is the millennium all about? This period very clearly

has to do with the worldwide reign of Christ, together with
His people. In verse 6 we read, “Blessed and holy is he that
hath part in the first resurrection: on such the second death
hath no power, but they shall be priests of God and of Christ,
and shall reign with him a thousand years.” In Revelation 5:10,
we are told that the Lord “hast made us unto our God kings
and priests: and we shall reign on the earth.” The saints are
not yet ruling on the earth. They are presently waiting for
the Lord’s return, and it is only when the Lord returns that
the millennial reign will begin and last a thousand years.

There is some measure of confusion over what the

millennium is all about. There are three main views on
SYSTEMATIC THEOLOGY IV

the millennium: postmillennialism, amillennialism, and

premillennialism. Which view is correct?

Postmillennialism is the view that Christ will come after the

millennium. Postmillennialists have an optimistic view of
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the world. They say that the world will become better and
better, until it reaches perfection. Through human effort,
the world will eventually be peaceful, harmonious, and
prosperous. After the world has experienced these wonderful
conditions of peace, harmony and prosperity, Jesus would
return.

This view is held mainly by the modernists who deny

the doctrine of sin, who believe that man is inherently
good and that man is capable and good enough to create
a heaven on earth. Another group of postmillennialists
are the reconstructionists or theonomists. They say that
Christians should be active in politics in order to influence
or reconstruct the laws of a country by making them more
Christian or Biblical. They believe that wicked society needs
to be reconstructed by Christians. Through the preaching of
the Gospel, more and more people will become Christians.
When Christians dominate the world, it will become a better
place and Christ will return.

Is the postmillennial view correct? Does the Bible paint for us

an optimistic picture of the world and of the end times? The
answer is found in Jesus’ rhetorical question, “Nevertheless,
when the Son of man cometh, shall he find faith on the
earth?” (Luke 18:8). The Christian population in the world
just before the Lord returns will be relatively small.

The Bible tells us that man is not morally good nor inherently
capable of transforming the world into a better place. There
are many attempts by man to live in peace with one another.
But each attempt has ended in failure. The world has a
history of about 6,000 years. Out of these 6,000 years, the
ESCHATOLOGY

world has known only 300 years of peace. In this century

alone, we already have two world wars. When we read the
newspapers, do we see the world becoming kinder, gentler,
and more peaceful? No, we see fightings, riotings, killings,
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 cheatings, thefts, rapes, murders all the time. This is because
the world is inhabited by sinful men, born in sin, and bent on
sinning. Man has no ability whatsoever to make this world a
good place to live in. He certainly has the ability to make
the world a sophisticated place (we have cars, computers,
aeroplanes etc.), but not necessarily a peaceful and happy
place for living.

The world is not getting better and better, but from bad to
worse. Jesus Himself painted a pessimistic view (Matt 24:6-
8, 2 Tim 3:1-4). Jesus said that the last days will be like “the
days of Noah” when “the wickedness of man was great in
the earth, and that every imagination of the thoughts of his
heart was only evil continually” (Luke 17:26 cf. Gen 6:5).

Will the world be filled with Christians just before Christ

returns? Jesus said, “Narrow is the way, which leadeth unto
life, and few there be that find it” (Matt 7:14). True believing
Christians will not be in the majority but in the minority
before Christ returns.

Postmillennialists have a wrong view of the world. We reject

the postmillennial view of the end times.

Amillennialism literally means “no millennium.”

Amillennialists teach that there is no future 1,000-year reign
of Christ on earth. The 1,000 years of Revelation 20 is not
literal but symbolical. It is not referring to a physical but a
spiritual reign of Christ. The reign of Christ is not an earthly
but heavenly one. Some of them say that the millennium is
right here and now. Christ is presently ruling over the whole
SYSTEMATIC THEOLOGY IV

world from heaven through the Church.

Is this correct? Are we right now living in the millennium?

If so, then Satan and his demons should not be in this world.
Revelation 20:2-3 tells us that Satan will be chained up
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 during the millennium. Do we see this to be the case now?
Is Satan at this time bound? If so, then why is there so much
Satanic activity today? And if Satan is now chained up, then
the Apostle Peter would be wrong to say that Satan is now on
the prowl. Peter’s warning in 1 Peter 5:8 is applicable today,
“Be sober, be vigilant; because your adversary the devil, as a
roaring lion, walketh about, seeking whom he may devour.”
We are clearly not in the millennium yet.

The amillennialists say that there is no future rule of Christ

on earth. Is this true? Revelation 20:6 says, “Blessed and holy
is he that hath part in the first resurrection: on such the
second death hath no power, but they shall be priests of God
and of Christ, and shall reign with him a thousand years.”
Note the future tense: “will reign” and “shall reign.” The
Apostle John was talking about a future, and not a present
reign.

Will this reign be in heaven or on earth? Scripture interprets

Scripture. In Revelation 5:10, we are told very clearly that
Christ and His saints will reign on earth. Is this the case
right now? Do we see Christ physically on earth ruling over
the whole world right now?

Clearly this has not yet happened. We are still waiting for
this great event to come. And it will happen when Christ
returns to judge this world, put all His enemies under His
feet, and rule over this whole planet for a millennium. Jesus
reigns spiritually in the hearts of all believers today, but one
day He will reign literally and personally over the whole
world.
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Premillennialism is the view which teaches that Christ will

return before the millennium. Christ must return to judge
His enemies, restore Israel, and rule over the whole world
from Jerusalem for a thousand years.
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 The Bible tells us that the world will become increasingly
wicked culminating with the evil rule of the Antichrist who
will set himself up as God, and demand worship from all.
During the seven-year Tribulation period, he will persecute
Israel (Jer 30:7). The Church will not be present during this
time, but would have been raptured, snatched up in a micro-
second to be with Christ in heaven (1 Thess 4:16–17).

During this Tribulation period, God will pour out His wrath
upon the unbelieving inhabitants of the earth. It will end
with Christ returning to earth with His saints to fight the
Antichrist and his armies, destroying all of them at the battle
of Armageddon (Rev 16:16, 19:11–21).

Jesus will then begin His millennial reign on earth. He will

sit on the throne of David and govern the whole world from
Jerusalem, the political and religious capital of the world.
The earth will be rejuvenated. The land will be peaceful and
productive, and the life-span of man will increase (Isa 65:20).

The people of this world are looking for peace on earth.

We will have true peace on earth only when the Lord Jesus
Christ—the Prince of peace—returns.

Of the three views on the millennium, the premillennial view

is the biblically correct view. There is also a clear distinction
between Israel and the Church.

Who will reign with Christ for a thousand years? First in

the list are they who were beheaded for the witness of Jesus
Christ and His Word, who had not worshipped the beast nor
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his image nor received his mark on their foreheads, nor in

their hands. This should include martyrs of every age, which
are seen in the opening of the fifth seal (Rev 6:9–11). These
will reign with Christ on earth (Rev 5:10) for a thousand
years. These were among those in the first resurrection,
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not reincarnation (1 Thess 4:13–18)! They have suffered for
Christ. Our Lord’s promise to the Apostles in Luke 22:28-
30 is true, “Ye are they which have continued with me in
my temptations. And I appoint unto you a kingdom, as my
Father hath appointed unto me; That ye may eat and drink
at my table in my kingdom, and sit on thrones judging the
twelve tribes of Israel.”

That this one thousand years will not be in heaven but

on earth is numerously predicted by the Old Testament
prophets. We quote a few passages:

(1) With the deceiver of nations under chains so that he

cannot instigate them to fight, there shall be no war. “And
it shall come to pass in the last days, that the mountain of
the LORD’S house shall be established in the top of the
mountains, and shall be exalted above the hills; and all
nations shall flow unto it. And many people shall go and say,
Come ye, and let us go up to the mountain of the LORD, to
the house of the God of Jacob; and he will teach us of his
ways, and we will walk in his paths: for out of Zion shall go
forth the law, and the word of the LORD from Jerusalem.
And he shall judge among the nations, and shall rebuke many
people: and they shall beat their swords into plowshares,
and their spears into pruninghooks: nation shall not lift up
sword against nation, neither shall they learn war any more”
(Isa 2:2–4). This passage on Christ’s peaceful reign on earth
is also recorded in Micah 4:1-3.

(2) In the millennium, man will live to a ripe old age. “There
shall be no more thence an infant of days, nor an old man
that hath not filled his days: for the child shall die an
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hundred years old; but the sinner being an hundred years old
shall be accursed. And they shall build houses, and inhabit
them; and they shall plant vineyards, and eat the fruit of
them. They shall not build, and another inhabit; they shall
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 not plant, and another eat: for as the days of a tree are the
days of my people, and mine elect shall long enjoy the work
of their hands” (Isa 65:20–22).

(3) The curse placed on the physical world (Rom 8:20-22)

will be removed. Isaiah foresees the coming deliverance
during the millennial reign, “The wolf and the lamb shall
feed together, and the lion shall eat straw like the bullock:
and dust shall be the serpent’s meat. They shall not hurt
nor destroy in all my holy mountain, saith the LORD” (Isa
65:25).

(4) With the earth all at peace (Isa 2:4), the chief occupation
of the nations shall be worship of the Lord Jesus Christ in
Jerusalem, the capital of the millennial kingdom. “Thus
saith the LORD of hosts; It shall yet come to pass, that there
shall come people, and the inhabitants of many cities: And
the inhabitants of one city shall go to another, saying, Let us
go speedily to pray before the LORD, and to seek the LORD
of hosts: I will go also. Yea, many people and strong nations
shall come to seek the LORD of hosts in Jerusalem, and to
pray before the LORD” (Zech 8:20–22, see also Zech 14:16–
20).

In the millennium, creation shall groan and travail no more

(cf. Rom 8:22).

Headquarters in New York City shall be no more, and

Jerusalem will take its place by virtue of Christ’s seat of
government being established there, many Old Testament
prophecies on His millennial rule must needs focus on the
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restoration of Jerusalem. Apart from Isaiah 2:2-4 and Micah

4:1-4, here is an extended description of Restored Jerusalem
according to Zechariah 8:3-8, 22, 23: “Thus saith the LORD;
I am returned unto Zion, and will dwell in the midst of
Jerusalem: and Jerusalem shall be called a city of truth;
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and the mountain of the LORD of hosts the holy mountain.
Thus saith the LORD of hosts; There shall yet old men and
old women dwell in the streets of Jerusalem, and every man
with his staff in his hand for very age. And the streets of
the city shall be full of boys and girls playing in the streets
thereof. Thus saith the LORD of hosts; If it be marvellous in
the eyes of the remnant of this people in these days, should
it also be marvellous in mine eyes? saith the LORD of hosts.
Thus saith the LORD of hosts; Behold, I will save my people
from the east country, and from the west country; And I will
bring them, and they shall dwell in the midst of Jerusalem:
and they shall be my people, and I will be their God, in
truth and in righteousness. … Yea, many people and strong
nations shall come to seek the LORD of hosts in Jerusalem,
and to pray before the LORD. Thus saith the LORD of hosts;
In those days it shall come to pass, that ten men shall take
hold out of all languages of the nations, even shall take hold
of the skirt of him that is a Jew, saying, We will go with you:
for we have heard that God is with you.”

That people from the whole world will be led by Jews to

come to the Lord in Jerusalem is beginning to be fulfilled
in our day is reflected in an increasing number of pilgrims
visiting the Holy Land. About 95% of the tourists to Israel
today are there as pilgrims. Jerusalem today is a flourishing
city. Are these not signs that Christ will soon come to take
over His inheritance. It goes without saying that Jerusalem
is God’s city of peace to the world in the fullest sense only
when Christ the Prince of peace returns to sit on David’s
throne.

THE LAKE OF FIRE

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Now let us leap across the thousand-year span of time to

the end of the Millennium: “... Satan shall be loosed out of
his prison, And shall go out to deceive the nations which
are in the four quarters of the earth, Gog and Magog, to
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 gather them together to battle: the number of whom is as
the sand of the sea. And they went up on the breadth of the
earth, and compassed the camp of the saints about, and the
beloved city: and fire came down from God out of heaven,
and devoured them” (Rev 20:7–9).

Now Magog is the second son of Japheth born after the

Flood (Gen 10:2). It is thought Magog was the progenitor
of the ancient Scythians or Tartars, whose descendants
predominate modern Russia (Ezek 38:2, 39:1). Ezekiel has
two chapters (38 and 39) on Magog in which Gog is called
the chief prince of Meschech and Tubal. Meschech and
Tubal are also descended after Magog from Japheth. Gog
and Magog, the mortal enemies of Israel, are defeated by
the Holy One of Israel. At the instigation of Satan, Gog and
Magog become the leading assailants against the beloved
city, undoubtedly Jerusalem. But they are consumed by fire
sent down from heaven.

With Gog and Magog’s defeat, the devil is at last consigned

to the lake of fire, where the beast and false prophet are, and
shall be tormented day and night forever and ever (Rev 20:10).
This is the second death (v 6) or everlasting death which our
Lord thrice declared is hell (Mark 9:43–48). The Seventh
Day Adventist doctrine of annihilationism or extinction
(accepted by neo-evangelical theologians today) is contrary
to Revelation’s revelation and in direct opposition to our
Lord’s warning. The fact that the beast and false prophet are
found still tormented in the lake of fire after one thousand
years proves there is no annihilation.
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At the end of the millennium, not only will the devil be cast
into the lake of fire to be punished forever, it is revealed to
John the vision of the great white throne that all the finally
impenitent will likewise be punished.

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“And I saw a great white throne, and him that sat on it, from
whose face the earth and the heaven fled away; and there
was found no place for them. And I saw the dead, small and
great, stand before God; and the books were opened: and
another book was opened, which is the book of life: and the
dead were judged out of those things which were written in
the books, according to their works. And the sea gave up the
dead which were in it; and death and hell delivered up the
dead which were in them: and they were judged every man
according to their works. And death and hell were cast into
the lake of fire. This is the second death. And whosoever was
not found written in the book of life was cast into the lake of
fire” (Rev 20:11–15).

In contrast with the first resurrection which was for the

saved and to reward them according to their works, this is
the second resurrection where none is found in the Book
of Life but rather in the books of death. Naked in their
sins they, who are like the devil their father, are judged
according to their works and, not found in the Book of Life,
they are cast into the lake of fire. Death and hell are cast in
together, sealing their sad fate forever and ever. There is no
annihilation but everlasting torment. Let our Lord’s warning
in Mark 9:43 to 48 confirm what is reiterated here, again:
“And shall be tormented day and night, for ever and ever”
(Rev 20:10). The Greek words for “forever and ever” mean
“to the ages of the ages,” that is, “never ending cycles of time.”
“Knowing therefore the terror of the Lord,” Paul reiterates,
“we persuade men” (2 Cor 5:11). God “is longsuffering to us-
ward, not willing that any should perish but that all should
come to repentance” (2 Pet 3:9). Amen and amen!
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THE REALITY OF HELL

Can a loving God send people to hell? There are many so-
called evangelicals today who question God’s judgement of
sinners in a place called hell. Clark Pinnock of McMaster
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 Divinity College in Canada says, “Let me say at the outset
that I consider the concept of hell as endless torment in body
and mind an outrageous doctrine. … How can Christians
possibly project a deity of such cruelty and vindictiveness
whose ways include inflicting everlasting torture upon his
creatures, however sinful they may have been? Surely, a God
who would do such a thing is more nearly like Satan than like
God.” What blasphemy! Pinnock denies the existence of hell,
and advocates annihilation for the finally impenitent. There
is a tendency for annihilationists to become inclusivists. At
the Evangelical Theological Society meeting in Boston in
1999, Pinnock argued that Jesus is not the only way to heaven.
A person can get to heaven without knowing Christ. What
does the Bible say? “Neither is there salvation in any other:
for there is none other name under heaven given among men,
whereby we must be saved” (Acts 4:12). That name of course
is JESUS.

Another example is Billy Graham who takes the fire out of

hell. To the question “What is hell?” Graham answers, “The
only thing I could say for sure is that hell means separation
from God. … That is going to be hell. When it comes to a
literal fire, I don’t preach it because I’m not sure about it.”
Unbelievers are already at present separated from God. Are
they going through hell right now? Some of them may be
enjoying the earthly pleasures of life right now. Hell is surely
not simply a separation from God. It is more than that; it is
a literal place of torment and suffering. But Graham says he,
like most people, has “a hard time believing God is going to
allow people to burn in literal fire forever.” What does the
Bible say? Make no mistake about it; the Bible says that hell
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is a place of punishment “where their worm dieth not, and

the fire is not quenched” (Mark 9:44, 46, 48). In Luke 16, the
rich man in hell said, “I am tormented in this flame.”

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Those who deny the existence of hell, or eternal punishment
in hell do so because they assume that (1) people are generally
good, and deserve better, and (2) God is all love, and only
love. Let us examine these assumptions one by one in the
light of the Bible. The Bible is God’s Perfect Word, our sole
and supreme authority of faith and practice. It is not what
man says, but what the Bible says that counts.

Are people generally good, and so ought not to be punished

forever in hell? God says that if we think that we are generally
quite decent and upright people, we deceive ourselves (1
John 1:8). We may see ourselves to be good and decent
people, but not God (Gen 6:5, Jer 17:9). God says, “As it is
written, There is none righteous, no, not one, There is none
that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one
… For all have sinned, and come short of the glory of God”
(Rom 3:10–12, 23).

But some may say, “I am not so bad. Surely I do not deserve

hell.” Jesus in Matthew 5:22 says, “But I say unto you, That
whosoever is angry with his brother without cause shall be
in danger of the judgement: and whosoever shall say to his
brother, Raca (i.e. Idiot), shall be in danger of the council:
but whosoever shall say, Thou fool (lit., Moron), shall be in
danger of hell fire.” In verses 27-28, Jesus continues, “Ye have
heard that it was said by them of old time, Thou shalt not
commit adultery: But I say unto you, That whosoever looketh
on a woman to lust after her hath committed adultery with
her already in his heart.”
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How many of the Ten Commandments have we broken

already? When we break one, we break all (Jas 2:10).

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 Some may argue, “I have done a lot of good works to help
people. Don’t they count for anything?” All our seemingly
good deeds are “as filthy rags” to God (Isa 64:6). God sees
our hearts, and He knows the selfish motives behind our
display of righteousness. No amount of good works we do
can ever save us from our sins. Only Jesus saves.

The Bible says that all of us are born in sin (Ps 51:5) and bent
on sinning. What is the penalty of sin? “The wages of sin is
death.” It is eternal punishment in the lake of fire. If we as
human beings send criminals to jail or to death depending
on the severity of the crimes they have committed, and yet
do not see ourselves as being unloving or unkind for doing
so, why do we accuse the thrice holy God of being unloving
or unkind for punishing those who break His laws? To
accuse God of cruelty for sending sinners and law-breakers
to hell is not only fallacious, but malicious. If we can punish
criminals, why can’t God? This leads us to our second point.

Is God only love, with no justice? Of course not! The world

has a warped concept of love. Love is all candy and no pain.
We are told by so-called experts in child psychology that
if you love your child, you would not use the cane to teach
right from wrong. What does God say? “He that spareth his
rod hateth his son: but he that loveth him chasteneth him
betimes” (Prov 13:24).

Solomon received such wisdom on child discipline from God

Himself. And do you know why God says, “Use the cane”?
Consider Proverbs 23:13-14, “Withhold not correction from
the child: for if thou beatest him with the rod, he shall not
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die. Thou shalt beat him with the rod, and shalt deliver his
soul from hell.” How true it is! How many a delinquent son
or daughter has ended up being in jail, or dead?

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God is love, and it is precisely because He loves us that He
sent His only begotten Son (the Lord Jesus Christ) to die a
most painful and cruel death on the cross to save us from
our sins (John 3:16; Rom 5:8). Jesus paid the penalty of our
sins on the cross to redeem us. He shed His precious blood
on the cross so that our sins might be washed away. He died
and was buried, but on the third day rose from the dead so
that we might have life through His name.

God loves you. Christ died for you. But you know what the
problem is? We hate God and we reject Him. To reject Christ
is an unforgiveable sin. All kinds of sins are forgivable, but
the sin of unbelief in rejecting Christ as Lord and Saviour is
unpardonable.

God is love but He is also a God who is holy. The Lord is

Saviour, but He is also Judge. Sin must be punished. And
the greatest sin that anyone can commit is to reject Christ.
The greatest sin demands the greatest punishment: eternal
damnation in the lake of fire.

We end up in hell not because God sends us there, but

because we ourselves choose to go there. God does not
delight in the sufferings of people (Ezek 33:11). “The Lord
is not slack concerning his promise, as some men count
slackness; but is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance”
(2 Pet 3:9). God desires you to live, to enjoy Him, to be in
heaven! Hell indeed is a horrible and terrible place. It is a
place of intense darkness inhabited by the devil and his
demons. It is a place where tormenting worms do not die,
and the fire cannot be put out. It is a place of great pain and
ESCHATOLOGY

suffering where people will be weeping and gnashing their

teeth. God does not want us to go there. Perhaps one reason
why God made hell is so as to shock us into heaven.

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 The only way out of hell, and into heaven, is the way of
Christ.

THE JUDGEMENT OF THE GREAT WHITE THRONE

We often hear this saying, “Crime does not pay.” And this
is very true. Thieves and robbers, kidnappers and murderers,
and all criminals shall not escape the long arm of the law. In
Singapore, drug traffickers receive the death penalty. Other
offenders are jailed and caned. If we as human beings know
how to punish those who break the law, how much more
God who is holy and just!

The Bible tells us that there will be a judgement of sinners.

Hebrews 9:27: “it is appointed unto men once to die, but
after this the judgement.” There is no reincarnation. There
is no purgatory. There is no second chance. Every man will
have to face his Creator after he dies and be judged for what
he has done on earth. For those without Christ, it is called
the judgement of the great white throne (Rev 20).

Man’s Creator, who is also Judge, is described in Daniel 7:9-

10 in vivid terms, “I beheld till the thrones were cast down,
and the Ancient of days did sit, whose garment was white
as snow, and the hair of his head like the pure wool: his
throne was like the fiery flame, and his wheels as burning
fire. A fiery stream issued and came forth from before him:
thousand thousands ministered unto him, and ten thousand
times ten thousand stood before him: the judgement was
set, and the books were opened.” This Judge is none other
than the Son of God, the Lord Jesus Christ Himself, “For the
Father judgeth no man, but hath committed all judgement
SYSTEMATIC THEOLOGY IV

unto the Son … And hath given him authority to execute

judgement also” (John 5:22, 27).

What will man be judged for? He will be judged for all the
sins he has committed against God and against man. No
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one can escape this judgement. John said in Revelation 20:12
that he saw “the dead, small and great, stand before God.”
Whether tycoon or beggar, prince or pauper, everyone will
have to give an account of himself to God.

How will sinners be judged? The Judge will judge by the

book. There are several books that will be opened. One such
book is the book of words. Matthew 12:36-37 says, “But
I say unto you, That every idle word that men shall speak,
they shall give account thereof in the day of judgement. For
by thy words thou shalt be justified, and by thy words thou
shalt be condemned.” So, be careful little mouth what you
say. Speak no vulgarities, do not slander, do not lie. Do we
speak against Jesus Christ and His words? John 12:48 says,
“He that rejecteth me, and receiveth not my words, hath one
that judgeth him: the word that I have spoken, the same shall
judge him in the last day.” So, be warned those who say Jesus
is not God or that the Bible is not perfect.

Sinners will also be judged according to the book of works.

Ecclesiastes 12:14 says, “For God shall bring every work into
judgement, with every secret thing, whether it be good, or
whether it be evil.” And when our works are judged, we
will find that the works which we thought were good were
actually evil because we have fallen short of God’s holy
standards. “For all have sinned and come short of the glory
of God” (Rom 3:23). Our good works in the sight of God are
as “filthy rags” (Isa 64:6), for “there is none righteous, no
not one, … there is none that doeth good, no, not one” (Rom
3:10, 12). Jesus said, “If you look at a woman to lust after her,
you have committed adultery.” “If you hate your brother you
have committed murder.” O be careful little hands what you
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do. O be careful little feet where you go. O be careful little

eyes what you see. Man may not know the evil we have done,
but God knows!

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 Not only are there the book of words and the book of works
that will judge sinners for all they have said and done, there is
also the book of the will. This has to do with the conscience,
the motives, the secret intentions of the heart. The sin of the
heart is the most serious of all. God has revealed Himself so
clearly to man in His creation (Ps 19:1), so fully in His Son
(Heb 1:1-3), and so perfectly in His Word (Ps 19:7). And yet
man chooses to reject and rebel against Him. Man willfully
suppresses the truth and even corrupts the truth by spelling
the name of GOD backwards, making Him DOG.

And so we read of God’s judgement against such reprobates

in Romans 1:18-23, “For the wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men,
who hold the truth in unrighteousness; Because that which
may be known of God is manifest in them; for God hath
shewed it unto them. For the invisible things of him from
the creation of the world are clearly seen, being understood
by the things that are made, even his eternal power and
Godhead; so that they are without excuse: Because that,
when they knew God, they glorified him not as God, neither
were thankful; but became vain in their imaginations, and
their foolish heart was darkened. Professing themselves to
be wise, they became fools, And changed the glory of the
uncorruptible God into an image made like to corruptible
man, and to birds, and fourfooted beasts, and creeping
things.”

The judgement of God against all the finally impenitent is

eternal destruction in a place of torment called the lake of
fire (Rev 20:10). It is a place where Satan and his demons will
SYSTEMATIC THEOLOGY IV

be, including the Antichrist and the false prophet. They will
be tormented day and night forever. The torment shall never
end.

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 The only way sinners may escape this judgement to come is
to be found in the book of life. How may a sinner have his
name written in the book of life? The sinner cannot write it
himself. The sinful, wicked and corrupt are not qualified to
write in this holy book. Only one person can write in it, and
that is the Lord Jesus Christ. If a sinner wants his name to be
written in the book of life, he must bow himself to Jesus and
say, “Lord Jesus, have mercy on me a sinner, save me from
the wrath to come. I believe in thy death and resurrection
for me. Be thou my Lord and Saviour.” When such a humble
prayer is made, the Lord Jesus will hear and will not turn
away. “The LORD is nigh unto them that are of a broken
heart; and saveth such as be of a contrite spirit” (Ps 34:18).
“That if thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved” (Rom 10:9).

FORGIVEN
Sins Forgiven
Heaven to See
Sins Forgiven
Not Hell ‘twill Be
Sins Forgiven
Forever to Live
Sins Forgiven
Only Jesus can Give
“For God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but
have everlasting life” (John 3:16).
ESCHATOLOGY

THE JUDGEMENT SEAT OF CHRIST

The judgement of believers and that of unbelievers are quite
different. Unbelievers who die without Christ are judged
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 for their sins, but saints who die in Christ will be judged for
their service at the Bema/Judgement Seat of Christ.

In New Testament times, the Bema is a judgement where

rewards are given. Athletes who have won a race are crowned
with a wreath at the Bema. Likewise, every Christian will
one day stand before the judgement seat of Christ to receive
“the things done in his body, according to that he hath done,
whether it be good or bad.” Those who have served the Lord
with pure motives will receive prizes for their faithful work.
Those who have served the Lord with impure motives will
receive no reward. Thus in heaven, there will be those who
have and those who have not. Those who are not rewarded
will still have their salvation for that cannot be lost, it is
God’s work won for them by Christ.

Although only some will be rewarded, yet the atmosphere

will be a joyful one. It may be likened to a graduation
ceremony. Those who have studied hard will graduate
summa cum laude (with highest praise), or magna cum
laude (with high praise), or cum laude (with praise), and
there are those who simply graduate without laude, without
praise. Those who are not rewarded will regret that they did
not serve the Lord as well as they should, but nonetheless
there will be no sorrowing for they are grateful to the Lord
for saving them from their sins.

Do you wish to participate in this graduation? The only way

is to be enrolled in the University of Life where Jesus is the
Principal. There are no academic prerequisites. The only
qualification is your confession. If you will humble yourself
SYSTEMATIC THEOLOGY IV

and confess your sins before the Principal (Jesus Christ) and
accept Him as Lord and Saviour, you may be received as a
student and eventually graduate from this University. No
one dies in the University of Life whose Principal is Christ.

446
 BURIAL OR CREMATION?
Burial (not cremation) is the biblical way of putting to rest
the body of those who have been called home to be with the
Lord. The reasons are based on Scripture and Doctrine. We
shall first examine the practice of cremation in the light of
Scripture, and then present the doctrinal reasons why we
ought to bury and not cremate.

Cremation is the ancient method of disposing the dead by

burning. It was practised by the Canaanites in the time of
the Old Testament. It was not only a heathen practice but
also a sign of divine judgement.

Dr John J Davis in his book, What About Cremation?, said

that cremation “was both early in origin and widespread in
geographic scope. For the most part, it was associated with
pagan ideas about the essence of life or mythical beliefs
regarding the afterlife.” Cremation is tied to the heathen
practice of offering human sacrifices. God commanded the
Israelites not to follow this cruel and hateful practice in
Deuteronomy 12:31. For the heathens, cremation was the way
to send off both the living and the dead to the netherworld.
Is it no wonder that non-Judeo-Christian religions like
Hinduism and Buddhism also practise cremation?

The Jews regarded the act of cremation as a form of idolatry.

Israel in keeping herself distinct from the heathen nations,
and in obedience to the command of separation, practised
burial instead of cremation. To prove that the divinely
sanctioned method is burial and not cremation, the Jews
cited Deuteronomy 21:23 (see also Gen 23:19, 35:8; Deut
34:6; 1 Kgs 11:15, 22:37, Ezek 39:15).
ESCHATOLOGY

Cremation is also a sign of judgement. In the Old Testament,

cremation was done to dishonour or punish those who

447
 had sinned against God. Achan, for his sin of idolatry, was
punished by fire (Josh 7:15, 25).

Fire is a symbol of God’s judgement. When the wicked priests

(Nadab and Abihu) offered strange fire before God which He
commanded them not, “there went out fire from the LORD,
and devoured them, and they died before the LORD” (Lev
10:1–2). God destroyed the homosexual cities of Sodom and
Gomorrah with brimstone and fire (Gen 19:24). The nation
of Moab too faced God’s fiery judgement (Amos 2:1–2).

In the New Testament, we find the same teaching that fire

and burning point to God’s judgement and disapproval. In
Acts 19:18-19, the newly converted believers renounced their
heathen past by burning all their books on witchcraft and
sorcery. Peter prophesied that God would destroy the whole
universe one day by fire, “But the heavens and the earth,
which are now, by the same word are kept in store, reserved
unto fire against the day of judgement and perdition of
ungodly men” (2 Pet 3:7). At the judgement of the great white
throne, all the fallen angels and all the finally impenitent
will be cast into the lake of fire for eternal punishment (Rev
20:14–15).

In both Testaments, believers have always been buried. The

Old Testament patriarchs (Abraham, Isaac and Jacob) were
all buried (Gen 25:8–10, 35:29, 49:33, 50:1–13). The same
is true in the New Testament: John the baptiser was buried
(Matt 14:10–12), Lazarus was buried (John 11:17), Stephen
was buried (Acts 8:2), our Lord Himself was buried (John
19:40–42).
SYSTEMATIC THEOLOGY IV

The Bible is clear that burial is the acceptable practice for

both Jews and Christians. Calvin wrote, “Burying has been
held as a sacred custom in all ages; for it was a symbol of the
last resurrection.”
448
There are two doctrinal reasons why as Christians we should
bury and not cremate. We bury because of (1) the doctrine of
the resurrection and (2) the doctrine of the body.

As Christians, we believe in the bodily resurrection. Burial is

meaningful to the Christian because it points to the future
resurrection. This was certainly what the Apostle Paul had
in mind when he said, “Therefore we are buried with him
by baptism into death: that like as Christ was raised up
from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been planted
together in the likeness of his death, we shall be also in the
likeness of his resurrection” (Rom 6:4-5). When we bury the
human body, it is like sowing a seed into the ground; at the
appointed time, it will sprout out of the ground as a plant.
God will one day raise up our body just as He raised Christ’s
(1 Cor 15:42-44).

Cremation, on the other hand, with all that fire and burning,
would only evoke thoughts of punishment and judgement.
Would not the message on the Christian’s blessed hope of
a future resurrection be contradicted by rolling a casket
into the furnace? The fire gives a picture of hell, not
heaven. Clearly, cremation illustrates the eternal destiny of
unbelievers, and not of believers. The hideous sight of a body
stoking up the furnace will only bring more sorrow and grief
to the bereaved, not hope and comfort.

On the other hand, “The rites of burial arouse us to the

hope of resurrection and everlasting life” (Calvin). But such
a testimony of hope in the resurrection is lost when we
cremate our dead.
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The Bible teaches that man consists of two parts: (1) the body
and (2) the spirit (Gen 3:19, Luke 23:43, 46, Eccl 12:7). The
spirit relates to God (John 4:24, Rom 8:16) while the body
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 allows man to subsist on earth. For Christians, the body is
also the temple of the Holy Spirit (1 Cor 6:19). Although at
death, the spirit will be separated from the body, both will
be rejoined at the time of the resurrection (1 Cor 15:44). This
awakening will happen when Christ returns. So the body is
an important part of man and must be treated carefully even
at death.

The Jews understood the doctrine of the resurrection and of

the body (cf. John 11:24), so they treated the body of their
departed loved ones with great care. Consider the following
Jewish burial procedure:
1. Eyes of deceased closed by eldest son or next-of-kin
(Gen 46:4).
2. Body washed (Acts 9:37).
3. Body anointed with spices (John 12:7, 19:39, Mark 16:1,
Luke 24:1).
4. Body wrapped in cloth (Matt 27:59, John 11:44, 19:40).
5. Body not to be mutilated (Lev 19:27-28, 21:5, Deut
14:1).
6. Body carried to a tomb on a wooden bier (2 Sam 3:31).
7. Body is placed in a simple grave, cave, or rock-cut tomb
(Luke 23:53).

The Church kept to the Jewish and biblical practice of burial.

Dr Davis noted that “the early church practiced inhumation
and rigorously opposed cremation. Prompt burials followed
death and a special memorial service was conducted the third
day following the believer’s death. The choice of the third
SYSTEMATIC THEOLOGY IV

day was a means of reaffirming belief in the resurrection of

Jesus Christ and the ultimate resurrection of all believers. …
The overwhelming consensus of early church writers and
leaders was that cremation was associated with rites that
were incompatible with many basic tenets of their faith.”
450
 NEW HEAVEN AND NEW EARTH
The heaven and the earth that God created in Genesis
will one day be obliterated. This truth is mentioned in
Revelation 21:1, “for the first heaven and the first earth
were passed away; and there was no more sea.” This is a
repetition of Revelation 20:11. The passing and fleeing away
of the first heaven and the first earth undoubtedly refers
to the destruction of this physical world we live in, which
consists of the earth, the atmospheric heaven and the sea.
This sphere of man’s livelihood which was good and very
good (Gen 1:31) in the beginning before sin contaminated
it cannot be inhabited anymore by a new society of sinless
perfection after the Great White Throne Judgement. In
view of the space (stratosphere and ionosphere) immediately
above the earth being also contaminated by the clutter of
space junk now orbiting and by man’s audacious landing on
the moon, the solar system will be destroyed inasmuch as
other planets are also invaded and polluted by puny man’s
uncanny machines.

This is generally predicted by Peter, “But the day of the Lord

will come as a thief in the night; in the which the heavens
shall pass away with a great noise, and the elements shall
melt with fervent heat, the earth also and the works that are
therein shall be burned up. Seeing then that all these things
shall be dissolved, what manner of persons ought ye to be in
all holy conversation and godliness, Looking for and hasting
unto the coming of the day of God, wherein the heavens
being on fire shall be dissolved, and the elements shall melt
with fervent heat? Nevertheless we, according to his promise,
look for new heavens and a new earth, wherein dwelleth
righteousness” (2 Pet 3:10-13).
ESCHATOLOGY

But Peter was merely echoing Isaiah 65:17, “For, behold, I

create new heavens and a new earth: and the former shall
not be remembered, nor come into mind.” That heaven and
451
 earth shall pass away is repeatedly declared by our Lord
in His sermons (Matt 24:35, Mark 13:31, Luke 16:17, 21:33)
further confirms Peter’s statement and throws light on
Revelation 20:11, “And I saw a great white throne, and him
that sat on it, from whose face the earth and the heaven fled
away; and there was found no place for them.” and 21:1, “And
I saw a new heaven and a new earth: for the first heaven and
the first earth were passed away; and there was no more sea.”

Heaven and earth are temporal, but one thing is for sure, the
words of the Lord are eternal, “Heaven and earth shall pass
away, but my words shall not pass away” (Matt 24:35), forever
infallible and inerrant. Praise the Lord!

That the burning up of the earth is total is seen in the

statement, “and there was no more sea.” Now the earth
is made up of 75% water as part of its ecology. Human life
on earth cannot go on without this aquatic provision and
sustenance on the land he tills. Not only agriculture, but
also industry and manufacture.

In the new ecology of perfected saints with glorified bodies

like our Risen Saviour’s, the former pattern of livelihood is
past. Hence there is no need of the sea or ocean any more.
The new man who now can enjoy God forever is given a new
environment where God and man live together. This will be
a world of perfect happiness, oblivious to death, sorrow, pain,
and weeping. The only water that is needed, figuratively
speaking, is the water of life freely provided. That is to say,
our happiness in the new earth is constant fellowship with
the Lord. “He that overcometh shall inherit all things; and
SYSTEMATIC THEOLOGY IV

I will be his God, and he shall be my son” (Rev 21:7). This

emphasis of a Christian living a victorious life and not being
merely saved as by fire (1 Cor 3:15) is the Spirit’s eighth
reminder to the hearer of Christ’s messages to the seven
Churches.
452
 By contrast, to the unconverted this exhortation of a
victorious life to the faithful is followed up with the warning,
“But the fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters,
and all liars, shall have their part in the lake which burneth
with fire and brimstone: which is the second death” (Rev
21:8). The first resurrection is life; the second resurrection
is death.

NEW JERUSALEM
Now, inasmuch as the Church building is where a Christian
congregation meets to worship God, so our new abode with
Christ is that great city, Jerusalem, descending out of heaven
from God (Rev 21:10). This “great city” is a cube, 12,000
stadia (furlongs), that is 1,500 miles, on every side. The
wall is 144 cubits thick (one cubit, the measure of a man’s
forearm, is 18 inches). This holy city is like the precious stone
of jasper, clear as crystal. What a contrast to a dark Taoist
and Buddhist temple or a Roman Catholic Church festooned
with images, crucifixes and relics amidst flickering oil lamps
in murky darkness!

This City has a high wall with 12 gates guarded by 12 angels.

The names of the 12 tribes of Israel appear on these gates.
The wall of the City stands on 12 foundations “and in them
the names of the 12 apostles.” (Judas Iscariot’s name cannot
be seen there, and in his stead, the apostle Paul’s, to be sure!)

The foundations of the City wall are garnished with all

kinds of precious stones. The first foundation is jasper. The
second is sapphire, a sparkling blue. The third is chalcedony,
named after Chalcedon in modern-day Turkey, and is an
ESCHATOLOGY

agate stone. The stone having stripes of various colours is

basically sky-blue. The fourth foundation is emerald. The
fifth is sardonyx, combining red and white. The sixth is
sardius, of a reddish tint. The seventh, chrysolite, which
453
 according to Pliny is gold in colour and transparent. The
eighth foundation, the beryl, is deep sea green. The ninth
foundation, topaz, is a transparent yellow-green stone. The
tenth foundation, a chrysoprasus, is another kind of green.
The eleventh, a jacinth, is reddish orange and the twelfth,
which is amethyst is purple. All these colours add up to the
beauty of the rainbow so as to enhance the beauty and glory
of God. The 12 gates are 12 big pearls while the street is
paved with transparent pure gold. The New Jerusalem: the
most beautiful ever built.

Now, the foundation of foundations is none other than Jesus

Christ as Paul reminds us. To the Corinthian Church, the
apostle says, “For other foundation can no man lay than that
is laid, which is Jesus Christ. Now if any man build upon this
foundation gold, silver, precious stones, wood, hay, stubble;
Every man’s work shall be made manifest: for the day shall
declare it, because it shall be revealed by fire; and the fire
shall try every man’s work of what sort it is. If any man’s
work abide which he hath built thereupon, he shall receive
a reward. If any man’s work shall be burned, he shall suffer
loss: but he himself shall be saved; yet so as by fire. Know
ye not that ye are the temple of God, and that the Spirit of
God dwelleth in you? If any man defile the temple of God,
him shall God destroy; for the temple of God is holy, which
temple ye are” (1 Cor 3:11–17). By heeding Paul’s injunction
above, we see that the New Jerusalem, which is built in such
jewel-sparkling splendour, abounds with deep spiritual
meaning. And inasmuch as dwellers in the City are perfected
saints, do not these precious stones reflect all the Christian
virtues and graces that we must exhibit through our Lord
SYSTEMATIC THEOLOGY IV

Jesus Christ?

Thus Isaiah comforts a restored Israel: “O thou afflicted,

tossed with tempest, and not comforted, behold, I will lay
thy stones with fair colours, and lay thy foundations with
454
sapphires. And I will make thy windows of agates, and thy
gates of carbuncles, and all thy borders of pleasant stones.
And all thy children shall be taught of the LORD; and great
shall be the peace of thy children. In righteousness shalt
thou be established: thou shalt be far from oppression; for
thou shalt not fear: and from terror; for it shall not come
near thee” (Isa 54:11–14).

LIFE IN HEAVEN
The aspiration of the psalmist in Psalm 46:4-5 becomes a
reality as the Apostle John is shown a pure river of life, clear
as crystal, flowing out of the throne of God and of the Lamb
(Rev 22:1).

On either side of the River in the street thereof is the Tree

of Life which bears 12 kinds of fruit every month, and the
leaves are the healing of nations. This is to remind the
perfected saints of Christ, being the true Tree of Life, who
also had healed them of their diseases (Ps 103:3, Isa 53:5).

What shall we do in the new earth and new heaven? Just play
harps of gold as some Christian songs tell us? An English
poet said, “If all the year were a holiday, to play would be as
tedious as to work.” There is plenty of worshipful activity in
heaven, but we shall have many other things to do also, as we
are declared His servants and we shall serve Him (Rev 22:3).
How about heavenly choirs? Will there be rehearsals and
practices? If there be a plucking of the fruits from the Tree
of Life, will there be a picnicking by the River and eating of
those fruits, not because we are hungry, but because we enjoy
them together in fellowship? Just as our Lord ate “a broiled
fish and an honeycomb” after His resurrection, not because
ESCHATOLOGY

He was hungry, but rather to prove a point (Luke 24:42, 43).

Dr Buswell humorously said he would have plenty of work to
do in heaven: he would be reading Calvin’s Institutes of the
Christian Religion.
455
 O yes, how we would need eternity just to get acquainted
with all the patriarchs and saints both of the Old and
New Testaments, and with the heroes of Church history.
But our main work is to serve the Lord and to behold His
face. While we wait at His beck and call, we are not idle.
Milton says, “They also serve who only stand and wait.” O
the wonderfulness of that new life in and under God, that
becomes newer and happier each day. “Every day with Jesus
is sweeter than the day before.”

Remember, the Church is the bride of Christ. Marital love is

the highest joy of human life, yea, that first love between a
man and a woman. Sad to say, in a world of sin, such love is
often short-circuited. Sin spoils it, and hence the tears and
separations and divorces.

In heaven, there will be no marriages (Luke 20:35). One

central theme of life is to be “married” to the Lord. This
word cannot be used in the sense of the individual but of the
corporate. To love Him with an ever increasing first love—
what greater happiness than this?

Many have experienced the joys of love at first sight, the joys
of a happy home though not without tears. But the greatest
joy ever to be imbibed is the joy of salvation newly received
from the Lord, of being saved from hell and everlasting
punishment. Nevertheless, the greatest in the salvation
experience is to worship Him and sing praises to His Name.
“Worship is the mother of all virtues” (Augustine). The
thrilling ecstasies of worship were experienced by those in
the Singapore Pentecost of 1935, in the John Sung Revival.
SYSTEMATIC THEOLOGY IV

That was a foretaste of heaven, of the new life in the new

heaven and the new earth.

As we are shown all these glories to come, as we are taught

the true meaning of life on earth that must be promoted
456
to the heavenlies, so will we hear the Saviour calling out of
the Celestial City, “Behold I come quickly, blessed is he that
keepeth the sayings of the prophecy of this book” (Rev 22:7).
Let us go out to evangelise the lost around and beyond and
bring them in before it is too late (Matt 24:14). Accelerate
missions, hasten His return!

HEAVENLY WORSHIP
St Augustine said, “Worship is the mother of all virtues.”
Why is worship the mother of all virtues? It is because
worship involves a personal relationship with a thrice holy
God.

Worship changes lives. But please know that it is not any kind
of worship that will bring about a changed life. It must be
true worship of the only living and true God that will bring
about a holy life. Jesus in John 4:24 said, “God is a Spirit: and
they that worship him must worship in spirit and in truth.”
So if we want to worship God truly and properly, we must
first be born again (born of the Spirit), and we must worship
Him according to His ways as taught in the Scriptures (in
truth), and not in our own ways.

Are we worshipping God truly and truthfully? We engage in

false worship when (1) we worship idols, or ourselves, and
(2) when we are still in the depth and guilt of sin, not yet
washed by the precious blood of Christ. So before we talk
about worship, we need to ask ourselves this question: Am
I still an unbeliever, still outside of God’s kingdom and not
part of God’s family? Be reconciled to God, make peace with
Him, believe in Christ and you will be saved. It is only when
we are God’s children that our worship of God would be
ESCHATOLOGY

acceptable. “God wishes first of all for inward worship, and

afterwards for outward profession.” (Calvin)

457
 We are now worshipping God on earth. But do you know
that there is also worship in heaven? Worship is something
that will not end. Even when we pass away and enter into the
next life, worship continues. In the book of Revelation, we
get a glimpse of what worship in heaven is like.

It is troubling that the worship service in many churches

today is of the casual, frivolous, flippant type. It is not
heavenly but earthly worship. A good worship service
according to popular Christianity is that it must be filled
with energy, excitement and entertainment. The Church is
supposed to be in the world but not of the world, but today
we find the Church both in the world and of the world.

Christians must worship God not according to Hollywood

but according to the Holy Word. Our worship must not be
earthly but heavenly.

What is heavenly worship? Worship is a very serious

and solemn exercise. In the book of Revelation, we find
worshippers falling prostrate, faces to the ground in humble
submission to God (Rev 4:10, 5:8, 14), displaying reverential
fear. If we are required to conduct ourselves most decently
and properly before secular dignitaries, how much more
ought we before our God who is the King of kings and Lord
of lords! Calvin warned, “What contempt will be incurred
if we do not preserve dignity in the Church, by conducting
ourselves honourably and becomingly!”

Do we know the God we worship? There are people who

think of God as a glorified Santa Claus. He smiles all the
SYSTEMATIC THEOLOGY IV

time, and gives anything you ask for or want. Who is God?
What is God? The Westminster Shorter Catechism says,
“God is a Spirit, infinite, eternal and unchangeable, in His
being, wisdom, power, holiness, justice, goodness and truth.”
If we know who God truly is, and the kind of person He is,
458
and what He is characterised by, we will be very careful to
worship Him correctly. You will not want to offend Him.
You will not want what you want in worship, but what He
wants and requires.

When we worship God, we are really worthshipping Him

(Rev 4:11). We worship Him for Who He is—His nature
and His attributes and His marvellous deeds to the children
of men. We find the people in heaven worshipping His
Holiness (Rev 4:8a). He is three times holy—God the Father
is holy, God the Son is holy, and God the Spirit is holy. The
holiness of God should cause us to realise our sinfulness,
our need to confess and repent of our sins. To worship Him
correctly involves coming before Him with clean hands and
pure hearts. We come before Him to beg for His mercy and
grace. We come before Him not proudly but humbly. We do
not want to be like the self-righteous Pharisee who prayed,
“I thank thee, that I am not as other men are, extortioners,
unjust, adulterers, or even as this publican. I fast twice in the
week, I give tithes of all that I possess” (Luke 18:11-12). We
ought to be like the penitent publican who prayed with his
head bowed, not daring to lift his eyes towards heaven, “God
be merciful to me a sinner” (Luke 18:13).

Calvin was right to observe, “There is no worship of God

without sincerity of heart,” and “No one rightly worships
God, but he who is taught by His Word.”

We also find the saints in heaven worshipping His

Almightiness (Rev 4:8b). God is all-powerful, all glorious, all-
majestic. He is sovereign and controls all things. When we
worship, we must submit to His will. When we pray, we pray
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not according to our will, but according to His will. “Thy

will be done on earth as it is in heaven.”

459
 The prayer of Jabez (1 Chron 4:9-10) is not a secret code.
There is no magic formula in prayer, e.g. chant certain words
repeatedly in a certain way and God must give what you
ask for. Such arrogant and presumptuous prayers God will
not hear, nor will He answer. James 4:2-3 says, “Ye lust, and
have not: ye kill, and desire to have, and cannot obtain: ye
fight and war, yet ye have not, because ye ask not. Ye ask,
and receive not, because ye ask amiss, that ye may consume
it upon your lusts.” Our almighty God says in Psalm 46:10,
“Be still and know that I am God.” Ecclesiastes 5:2 says, “Be
not rash with thy mouth, and let not thine heart be hasty
to utter any thing before God: for God is in heaven, and
thou upon earth: therefore let thy words be few.” If God is
almighty, then let us always pray, “Lord, no matter what, let
Thy will be done.”

The Lord is also worshipped for His Pre-existence (Rev

4:8c): “which was, and is, and is to come.” He is the I AM
THAT I AM. He is the God of the Old Testament, the New
Testament, and Kingdom to come—the Millennium. We
ought to worship the Lord in light of His return, with a
spiritual and heavenly mind and heart, and with eternity’s
values in view. May we never worship Him falsely with a
carnal, worldly, and earthly mind and heart concerned only
for things of this world, for prosperity, health, and success
in business. We should rather pray for God’s grace to be
spiritually prepared when Christ returns.

In heaven, worship is characterised mainly by adoration.

These are the features of our worship in heaven:
SYSTEMATIC THEOLOGY IV

1. Praise. We praise the Lord for Who He is and for what

He has done. Angels and saints will praise Him (Rev
5:11–14).
2. Thanksgiving (Rev 11:17–18). We will thank God non-
stop because we will be so filled with eternal gratitude.
460
 3. Singing. Heaven will be filled with music and song
(Rev 5:9). We will sing a new song. The word “new”
here is “new” in terms of quality. Worship in the Old
Testament was good, worship in the New Testament
is better, but worship in heaven will be best. “New”
here does not mean singing in “tongues” (charismatic
gibberish). The words are distinct, and full of meaning
(Rev 5:9–10).
Note that there is no confession of sin, no petition, no
supplication, no intercession for one another. All these are
what we do while we are still on earth, when our sinful
nature is still with us. In heaven, all sins will be removed,
there will be no more diseases, tears, pain, etc. We will have
our perfect and glorified bodies. No need for confessions,
petitions, supplications, intercessions.

Let us worship God with a heavenly mind and we shall live

a heavenly life on earth in preparation for eternal life in
heaven when Jesus finally returns or when He calls us home.

“Heaven is a wonderful place, filled with glory and praise.”

Will you be there? Make sure! Make peace with the Lamb!
Worship Him now, and you will worship Him forever more.
Amen.

THE CERTAINTY OF CHRIST’S RETURN

Are there scoffers out there who laugh at the concept of a
doomsday? 2 Peter 3:3-4 has already described for us what
people at large will be thinking before the world comes to an
end. “Nothing has changed. The world did not end. Christ
did not come. Let’s eat, drink, and be merry. Don’t worry, be
happy.”
ESCHATOLOGY

But read Paul’s warning in 1 Thessalonians 5:3. The Asian

Tsunami that claimed 280,000 lives occurred on a clear blue,
business-as-usual day. Peace one moment, death the next.
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 Mr Eio Eng Hua of True Life Bible-Presbyterian Church
(Singapore) testified: “I cheated death by half an hour! It was
Sunday morning on 26 December 2004 in Sri Lanka. I was
driving to Colombo on my way to attend a church service
from my resort located near Kalutara (37 km away). The sky
was blue and the road was clear. It was a relaxing drive. I
had to pass an area known as Moratuwa where on both
sides of the road you can see hundreds of wooden houses
with zinc roofs usually occupied by the lower income people
here. That stretch of road is about 5 km. It was about 9 am
when I drove past that place. There was nothing abnormal
or unusual at that point in time.

“When I returned from Colombo about one and a half hours

later, to my horror, I saw tree trunks, branches, debris and
household items spread over the 5-km stretch of road. What
was more shocking was that 80% of the houses on both sides
of the road were flattened! People were running wild and
screaming. I didn’t know what was happening. It was later on
that I learned that at 9.30 am the killer waves—tsunamis—
had wiped out the homes of the poor residents in that area.
It was as if some weapon of mass destruction had exploded
there. Many people were either killed or missing, and others
badly injured. If not for God’s grace, the killer waves could
also have ‘swallowed’ me. It was a matter of half an hour
difference.”

How can we be sure that Jesus will return? We know for

certain that Christ will return and that the world will end
one day because of these three divine assurances. First, we
have the assurance of prophecy (2 Pet 3:1–2). One quarter of
SYSTEMATIC THEOLOGY IV

the Bible is prophecy. The Bible contains many prophecies

concerning Christ’s First Coming, as well as His Second
Coming.

462
Consider the prophecies of Christ’s First Coming: In Genesis
3:15, God promised that a Saviour will appear one day from
the seed of a woman, and will crush the serpent’s head. In
Genesis 17, God revealed that this Saviour will come from
the seed of Abraham. In 2 Samuel 7:12, 13 and 16, we are told
that He will be a King from the line of David who will sit on
His Father’s throne. In Isaiah 7:14, it is clearly revealed that
this Son will be virgin born, and is God Himself—Immanuel.
In Micah 5:2, we are told specifically the city in which He
would be born—Bethlehem. In Isaiah 53, it is prophesied
that He will suffer and die for the sins of His people.

There are over 300 prophecies in the Bible concerning

Christ’s First Coming, and all have been fulfilled to the jot
and tittle. History attests to the fact that Jesus did come, and
Scripture affirms that He was born of a virgin, lived a perfect,
sinless life, and as a Lamb without spot and blemish, died
a sacrificial death on the cross, shed His precious blood to
redeem mankind from sin. He was buried, but on the third
day, rose again from the grave, appeared to His disciples
over a period of 40 days, and then ascended to heaven and is
now sitting at the right hand of God, waiting for His Father’s
timing to send Him back to earth, this time to judge it.

The Bible also contains many prophecies with regard to the

Second Coming of Christ. If all the prophecies of Jesus’ first
coming have all come to pass, we can be very sure that all
prophecies concerning His Second Coming will also come
to pass. While you have time, make peace with God, and
be reconciled to Him. It is a terrifying thing to fall into the
hands of the living God. Believe on Christ today!
ESCHATOLOGY

We know that the world will be destroyed one day because

the world had already gone through a worldwide cataclysm
in the Genesis Flood. In 2 Peter 3:5-7, we have the assurance
of a biblical and historical precedent.
463
 The certainty of a future worldwide judgement and
destruction is confirmed by a historical and global cataclysm
in the Genesis Flood. The scoffers of today are like those
in the days of Noah. Noah was a preacher of righteousness.
He warned the wicked people in his day to repent. God was
going to send a great flood to destroy them if they did not.
As he preached, he built the ark. Now, in those days there
was no rain (Gen 2:5). That the whole earth could be flooded
was inconceivable. The people all laughed and scoffed at
Noah and his family. For a hundred years, Noah preached,
and the ark steadily took shape. No one would repent. They
all scoffed at the preaching of Noah until the day God shut
the door of the ark. That day, water from above, and water
from below drowned the whole earth. All scoffers were
destroyed. The scoffers today will suffer the same fate if they
do not repent. God had destroyed the world by water the
first time. He will destroy the world one more time, and this
time it will be by fire. Those who laughed at Noah laughed
no more when the Flood came.

Some of us Christians may be asking: “The Lord said He will

return to take us home. Did He forget His promise?” God
will not and cannot forget His promises. One of the most
assuring words of Scripture is the word “Remember.” It is
used many times in the Old Testament with reference to
God. It is a covenantal word. God has made many promises
to His covenant people: to Israel and to the Church, and He
kept reminding His people that He will keep His promises (2
Pet 3:9, 13). We can be sure of Jesus’ return simply because
He has promised to return. God will keep His covenant
promises. John Calvin has rightly said that God is more
SYSTEMATIC THEOLOGY IV

interested in keeping His promises than in making them.

It has already been 2,000 years since Jesus made His promise
to return. We have already entered the 21st Century. Why
has Jesus not returned yet? The answer is in 2 Peter 3:9, “The
464
Lord is not slack concerning his promise, as some men count
slackness; but is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance.”
The promise to return to redeem His own and to destroy
the finally impenitent was not made once or twice but many
times in the Scriptures. The Lord Jesus Christ meant every
word that He had said, and would carry out what He had
predicted and promised.

INVITATION
You know, there is a great wedding dinner coming! It is great
because it is going to be the wedding dinner of the King—a
royal banquet. This banquet is not only going to be great, it
will be the greatest because it is the banquet of no ordinary
king, but the King of kings, and Lord of lords, and the Prince
of princes. And do you know what? You are invited! Here is
the Lord’s invitation in Revelation 3:20, “Behold, I stand at
the door, and knock: if any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he
with me.”

Where will this wedding dinner be? Which restaurant?

Well, it will be in heaven. Name of the restaurant? It is the
Heavenly Restaurant of the New Jerusalem. When will
it take place? It will take place when the Lord Jesus Christ
returns to receive His bride.

In Revelation 19:7-9, we have a glimpse of the marriage

supper of the Lamb: “Let us be glad and rejoice, and give
honour to him: for the marriage of the Lamb is come, and
his wife hath made herself ready. And to her was granted
that she should be arrayed in fine linen, clean and white: for
ESCHATOLOGY

the fine linen is the righteousness of the saints. And he saith

unto me, Write, Blessed are they which are called unto the
marriage supper of the Lamb. And he saith unto me, These
are the true sayings of God.”
465
 Our Saviour-King is coming back very soon. The wedding
dinner is about to begin. All must be punctual because
the Bridegroom will come on time. Latecomers will not be
entertained. You must book your seats. Your name must be
in the Book of Life. You must get your wedding garment—
the bride cannot appear without her gown of righteousness.

Do you have this gown of the righteousness of Christ? If you

trust in the Lord Jesus Christ and accept Him as your Lord
and Saviour, He will give you this precious gown lovingly
and freely.

“He which testifieth these things saith, Surely I come quickly.

Amen. Even so, come, Lord Jesus. The grace of our Lord
Jesus Christ be with you all. Amen” (Rev 22:20-21).
SYSTEMATIC THEOLOGY IV

466
467
ESCHATOLOGY
APPENDICES
 Appendix A 
DISPENSATIONAL PREMILLENNIALISM IN
APPENDICES

REFORMED THEOLOGY
The Contribution of J. O. Buswell to the Millennial Debate1
Jeffrey Khoo*
I. Introduction
Hear a Jewish proverb: “The nations of the world wish to
irritate the Lord, but they can’t. What do they do? They
vex Israel instead.” This seems to be the case not just in the
political but also theological arena especially in the field of
eschatology.

Covenantalism and Dispensationalism are the two main

systems of theology in evangelicalism today. Insofar as
eschatology is concerned, amillennialism is the most
prevalent view among covenant theologians. There are those
who take a postmillennial view (e.g. the theonomists), and
there are some who are premillennial. Dispensationalists, on
the other hand, are always premillennial.

The millennial debate today focuses on these three main

issues: (1) Is the millennial reign of Christ a physical or a
spiritual reign? (2) Will it happen before or after the Second
Coming of Christ? And (3) what is Israel’s place in the
millennium? The debate is particularly controversial when the
nation of Israel is brought to bear. Historic premillennialists,
amillennialists and postmillennialists believe that Israel has
been replaced by the Church, and that prophecies relating
to Israel must be interpreted in ecclesiastical and not Jewish
terms. Dispensational premillennialists, on the other hand,
emphasize the importance of the nation of Israel in the study

*  Jeffrey Khoo is academic dean at Far Eastern Bible College, 9A Gilstead

Road, Singapore 309063.
1  A paper presented at the 52nd Annual Meeting of the Evangelical
Theological Society, November 15-17, 2000, Nashville, Tennessee.
470
of the end times, and how Jehovah will restore His chosen

APPENDIX A
nation to greatness when Messiah returns.

As noted, there are two types of premillennialism: the

historic and the dispensational. Historic premillennialism
agrees with dispensational premillennialism that there will
be a literal millennium of Christ’s rule on earth after His
return. But apart from this, both offer somewhat opposite
eschatological perspectives on how God will fulfill His
redemptive plan. Most reformed scholars who take the
premillennial view are historic premillennialists. However,
there are those who are reformed, and yet hold to the
dispensational premillennial view of Israel and of the end
times. This position is unfortunately much neglected in
the perennial millennial debate. The late James Oliver
Buswell (1895-1977) of Faith Theological Seminary2 (Bible
Presbyterian) is perhaps the most prominent reformed
scholar who took a dispensational premillennial view. My
paper intends to revisit Buswell’s Systematic Theology3
and demonstrate how dispensational premillennialism is
compatible with covenant theology.

2 In 1956, Buswell left Faith to found Covenant Theological Seminary, in

St. Louis, Missouri.
3 When Buswell taught Systematic Theology at Shelton College and
Faith Theological Seminary, he sensed the need for a new Systematic
Theology textbook that would reflect a reformed and yet premillennial
view. In 1949 he wrote, “I do not know of any great scholarly Systematic
Theology which takes the premillennial view. This is a lack which must
be supplied in the future” (J. O. Buswell, “Our Textbook in Systematic
Theology,” The Bible Today 42 [1949] 156). He eventually supplied
it in a sizable two-volume work entitled, A Systematic Theology of
the Christian Religion, published by Zondervan in 1962. His section
on eschatology is 283 pages long. (The book has been reprinted by
Christian Life Publishers, Singapore, and obtainable from FEBC
Bookroom, email: febcbkrm@febc.edu.sg; or Covenant Seminary
Bookstore, covsembk@swbell.net.)
471
 II. Buswell and the Bible Presbyterian Church
APPENDICES

Buswell graduated with a B.A. from the University of

Minnesota, a B.D. from McCormick Theological Seminary,
an M.A. from the University of Chicago, and a Ph.D. from
New York University. In 1926, he was appointed third
president of Wheaton College, a post he occupied with
distinction until 1940 when he joined Carl McIntire’s
Twentieth Century Reformation Movement, and the new
Bible Presbyterian Church (BPC). McIntire appointed him
president of National Bible Institute (later Shelton College)
in New York City. At the same time, he taught Systematic
Theology at Faith Theological Seminary in Wilmington,
Delaware.

Buswell’s alignment with Carl McIntire and the BPC is

significant since they were like-minded in three ways:
(1) both were Presbyterians and covenant theologians,4
(2) both were fundamentalists,5 and (3) both were
premillennialists. It is well-documented that one of the
reasons why the BPC was formed was because the Orthodox
Presbyterian Church (OPC) refused to tolerate McIntire
4  Buswell and McIntire were both trained in PCUSA schools—
McCormick and Princeton respectively. The latter however completed
his studies at Westminster Theological Seminary after the secession.
5  Both took a militant stance against liberalism. Buswell admired Machen
for his biblical scholarship and fundamentalism, and influenced
many Wheaton students to study at Westminster (and later Faith).
See Edward L. Kellogg, “Wheaton College and the OPC,” Pressing
Toward the Mark: Essays Commemorating Fifty Years of the Orthodox
Presbyterian Church (ed. Charles G. Dennison and Richard C. Gamble;
Philadelphia: Orthodox Presbyterian Church, 1986) 445-447; and Mark
A. Noll, Between Faith and Criticism (2d ed.; Grand Rapids: Baker, 1991)
96. George M. Marsden, Reforming Fundamentalism (Grand Rapids:
Eerdmans, 1987) 45-46. McIntire on the other hand was Machen’s
student. He battled faithfully with his mentor against the liberalism
that was in the PCUSA and Princeton. See George M. Marsden,
“The New School Heritage and Presbyterian Fundamentalism,” in
Pressing Toward the Mark 169-182. See also Blakely Baynes Hurst,
“Confessionalism and Revivalism in the Singapore Bible Presbyterian
Movement,” The Burning Bush 3 (1997) 69-83.
472
and Buswell’s premillennial view.6 It must be noted that in

APPENDIX A
the 1937 controversy, the OPC confessionalists were not
averse to historic premillennialism but to dispensational
premillennialism. Hart and Muether wrote, “The most
important feature of fundamentalism that played havoc in
the division of 1937 was dispensational premillennialism.”7
Both McIntire and Buswell held to a premillennialism of the
dispensational type. They saw no reason why dispensational
premillennialism could not fit into reformed theology. It
is the soteriology of dispensationalism8 that contradicts
reformed theology, not its eschatology. The split was in part
due to the OPC’s failure to recognize this.

It is unfortunate that accounts written on the 1937 split have

invariably portrayed the Bible Presbyterians as being less
than reformed for adopting a dispensational premillennial
view in eschatology. Till today, we find Orthodox
Presbyterians facetiously labeling Bible Presbyterians

6  See David O. Beale, In Pursuit of Purity: American Fundamentalism

Since 1850 (Greenville: Unusual Publications, 1986) 323-325.
7  D. G. Hart and John Muether, Fighting the Good Fight: A Brief History
of the Orthodox Presbyterian Church (Philadelphia: Orthodox
Presbyterian Church, 1995) 43.
8  Although dispensationalism today has largely departed from the
Scofieldic and Chaferian view of law and grace, it nevertheless differs
from covenant soteriology in its understanding of federal headship and
its relation to the pre- and post-fall covenants, infant baptism, limited
atonement, the active obedience of Christ, the indwelling ministry
of the Spirit in the OT, and the content or substance of faith the OT
saints had in how they “saw” Christ (cf. John 8:56).
473
 “dispensationalists.”9 It must be said that McIntire and
APPENDICES

Buswell were not dispensationalists, neither did they favor

dispensationalism as a theological system. They were clearly
Presbyterian and hence covenantalists. Their commitment to
covenant theology can be seen in their reaffirmation of “the
system of doctrine set forth in the Westminster Confession
of Faith and Catechisms in the form in which they stood
in the constitution of the Presbyterian Church” during the
first Bible Presbyterian Synod meeting of June 4, 1937.10
However, the BPC in an attempt to identify its distinctive
eschatological position within the reformed tradition saw it
necessary to add these words (in parenthesis) to chapter 23.1
of the Confession,

God hath appointed a day (which word in Scripture in

reference to the last things may represent a period of time
including the thousand years following the visible, personal

9  For instance, Hart and Muether (Fighting the Good Fight 48-49)
repeatedly referred to McIntire and Buswell in such a way. Marsden
(“Introduction: Reformed and American” in Reformed Theology in
America [ed. David F. Wells; Grand Rapids: Baker, 1997] 9) inaccurately
said that it was McIntire’s “dispensationalism” that caused him to split
from Machen (see also Marsden, Reforming Fundamentalism 43-44).
D. G. Hart, unfortunately, labeled McIntire and the Bible Presbyterian
Church likewise in his book Defending the Faith: J. Gresham Machen
and the Crisis of Conservative Protestantism in Modern America
(Grand Rapids: Baker, 1994) 163-165. That Hart is antagonistic towards
both fundamentalism and dispensationalism may be telling of his
interpretation of the events that happened in the OPC-BPC split of
1937.
10  A Brief History of the Bible Presbyterian Church and Its Agencies (n.p.:
n.p., n.d.) 61. On page 10 of the same book, it is unequivocally stated,
“The Bible Presbyterian Church is a confessional church, standing
without apology and reservation for the historic Christian faith and
for that great body of doctrine on which the Presbyterian Church in
the U.S.A. stood consistently from its inception in colonial times until
the destruction of the witness in 1936 by judicial decision. The Bible
Presbyterian Church is prominently and pronouncedly a doctrinal
church, and finds that doctrine most purely and adequately expressed
in the great Confession of Faith issued by the Westminster Assembly
of 1647.”
474
 and premillennial return of Christ), wherein he will judge

APPENDIX A
the world, in righteousness, by Jesus Christ, to whom all
power and judgment is given to the Father. ...11

Premillennialism is thus a theological distinctive of the

BPC. Although the parenthetical statement does not state
explicitly the type of premillennialism held, history attests
to the fact that it is premillennialism of the dispensational
kind.

In the OPC-BPC split of 1937, Buswell not only teamed up

with McIntire, but also Allan MacRae, also a dispensational
premillennialist.12 “Can two walk together, except they be
agreed?” (Amos 3:3). When the secession took place, MacRae
knew he could no longer remain as professor at Westminster.
He joined McIntire and Buswell and became the president
of Faith Theological Seminary. MacRae’s editorial work in
the New Scofield Reference Bible (1967) clearly evinces his
dispensational premillennial leanings. MacRae employed
a literal hermeneutic towards OT prophecy,13 and believed
that “there is to be a great outpouring of God’s wrath upon

11  The Constitution of the Bible Presbyterian Church (n.p.: General Synod
of the Bible Presbyterian Church, 1989) 27, 29.
12  See Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir
(3d ed.; Edinburgh: Banner of Truth, 1987) 503-506.
13 Unlike historic premillennialists who like the amillennialists
and postmillennialists employ a “spiritualizing” hermeneutic. See
MacRae’s examination of postmillennial and amillennial objections
to premillennialism in “A Glorious Future,” in Biblical Christianity:
Letters from Professor Allan A. MacRae (Singapore: Christian Life,
1994) 201-218; see also his OT commentaries, The Prophecies of Daniel
(Singapore: Christian Life, 1991) and Studies in Isaiah (Hatfield:
Interdisciplinary Biblical Research Institute, 1995). See also his other
letters in Biblical Christianity, viz. “The Scofield Bible” 60-61; “The
New Scofield Reference Bible” 61-63; “Prediction or Analogy in Hosea
11:1” 113; “Daniel’s Seventy Weeks” 182-183; “More Comments on
Daniel’s Seventy Weeks” 184-188; “Isaiah 66:12-24 and the Millennium”
191-192; “Premillennialism and Ordination to the Christian Ministry”
193-194; “British Israelism,” 263-264.
475
 the earth between the rapture and coming of Christ with
APPENDICES

His saints to establish His kingdom.”14 He too had strong

views on Israel’s place in God’s plan of salvation.

McIntire, Buswell, and MacRae were covenant in their

theological system, but in the area of eschatology, they had
adopted the dispensational premillennial view. It must be
said that all dispensationalists are premillennialists, but not
all premillennialists (even dispensational or pro-Israel ones)
are dispensationalists. There exists a group of covenant
theologians that are distinctly dispensational premillennial.
Since it is Buswell who has written a Systematic Theology,
he is perhaps the best source in any attempt to learn more
about this neglected strand in reformed theology.

III. Buswell’s Hermeneutics

Buswell employed the classical method of Bible interpretation,
namely, the analogy of Scripture. He wrote,

It is a principle of biblical interpretation that in setting forth

any doctrine we must take into consideration all portions
of Scripture bearing upon the subject. Generally speaking,
no one passage of Scripture gives the whole of any doctrine
with all its qualifications and ramifications.15

14  MacRae, “Pre-Tribulation Rapture,” in Biblical Christianity 187.

MacRae believed that apostasia in 2 Thess 2:3 refers to “the departure
of the Church, which I expect will take place before the revelation
of the ‘man of sin’” (“Apostasia [Apostasy] in 2 Thessalonians 2:3,”
Biblical Christianity 136-137).
15  Buswell, Systematic Theology 1.388.
476
He believed that the Bible as the infallible and inerrant Word

APPENDIX A
of God is its own best commentary.16 He emphasized the
need to ascertain the meaning of words by how they have
been used in Scripture and in history. Context, he stressed
must not be ignored when determining what a word means.
The context involves not only the immediate context, but
also the context of the book in which a text is found, and
ultimately the context of the entire Bible.17 He also stressed
the importance of paying attention to grammar and
historical background in any attempt to understand what
God intends to communicate in His Word.18

Buswell rejected any idea of a double sense or double

fulfillment in Scripture. He wrote emphatically, “Sound
hermeneutics must reject double fulfillment.”19 For support,
he quoted the Westminster Confession, “The infallible rule
of interpretation of Scripture is the Scripture itself: and
therefore when there is a question about the true and full
sense of any Scripture (which is not manifold but one) it may
be searched and known by other places which speak more
clearly.”20

Buswell’s method of biblical interpretation may thus be

classified as the historical-grammatical-canonical type. The
analogy of Scripture as understood by him was not just

16  Ibid. 1.24-25. Buswell wrote, “... the Bible interprets itself. Not only does
each successive book in the time in which it was written presuppose
the Biblical books which went before, but the earlier books in many
passages were clearly intended to point forward to Scriptures which
were to come later. The rule is then, give the Bible an opportunity, ... to
interpret itself.”
17  Ibid. 1.25.
18 Ibid.
19  Ibid. 2.401
20 Ibid. Buswell wrote, “I place emphasis on the words, ‘which is not
manifold but one.’ The notion that so specific and definite a prediction
as that given in Matthew 24:15 ff. and Mark 13:14 ff. could be of double
meaning must be vigorously rejected.”
477
 that of antecedent but also subsequent Scripture. Biblical
APPENDICES

revelation must be studied not only diachronically but

also hyperchronically. Since God’s mind transcends time
and space, the fullness of the divine intent must take into
consideration His subsequent revelation in the Scriptures.21

Buswell’s single meaning cum fulfillment hermeneutic can

be seen in his interpretation of Jesus’ Olivet discourse (Matt
24-25; Mark 13:1-37; Luke 21:5-36). According to Buswell,
the Olivet discourse predicts two destructions of Jerusalem:
an immediate one which occurred in AD 70 by Titus (Luke
13:34-35; 19:43-44; 21:20), and a distant one which will
usher in the parousia (cf. Zech 12:2; 14:1-9; Revelation 19).22
Buswell explained,

In distinguishing two destructions of Jerusalem, the one

fulfilled in 70 A.D. and the other still in the future, we must
carefully avoid double interpretation. It is true that the
general statement that Jerusalem would be destroyed, such
as is found in Matthew 24:2; Mark 13:2; Luke 21:6, is capable
of any number of fulfillments, but recognition of a general,
non-specific prediction is not the same as accepting the
method of “double fulfillment” exegesis. Luke’s statements
that in connection with a particular future destruction of
Jerusalem the enemy would surround it with armies (Luke
21:20) and would build a wall around it (Luke 19:43) were
so very specifically fulfilled in the destruction of the city by
Titus in A.D. 70 that double fulfillment is impossible.

21  Contra “the analogy of antecedent Scripture” by Walter C. Kaiser, Jr.,

Toward an Exegetical Theology (Grand Rapids: Baker, 1981) 90, 134-
140, 145, 161.
22  Buswell called his approach the “double lens perspective” in
contradistinction to the “double fulfillment” view (Systematic
Theology 2.363).
478
 Moreover, these particulars are radically different from

APPENDIX A
those given in Zechariah 14. Zechariah predicts that the
Messiah will come and “His feet shall stand in that day
upon the Mount of Olives which is before Jerusalem on
the east, and the Mount of Olives shall cleave in the midst
thereof toward the east and toward the west, and there
shall be a great valley; and half of the mountain shall
remove toward the north and half of it toward the south.
And ye shall flee to the valley of the mountains ...” (vv. 4,
5). The prediction given by Zechariah in chapters 12 to 14
contains numerous other details, such as the fact that the
Messiah will appear to Israel and “they shall look upon me
whom they have pierced” (12:10; cf. Rev. 1:7). There will be
mourning and repentance throughout the land of Israel
(12:10-14). These data make it clear that the destruction of
Jerusalem predicted in Luke 21:10 and 19:43, 44 is not the
still future destruction predicted by Zechariah.23

Buswell saw the prediction of the AD 70 destruction of

Jerusalem only in Luke, and not in Matthew and Mark.
Jesus’ Olivet discourse was given in response to the
disciples’ question concerning these three events (Matt
24:3; Mark 13:3; Luke 21:7): (1) “These things” refers back
to Jesus’ prediction of the temple’s destruction (Luke 21:6
cf. 19:43-44); (2) “What shall be the sign of thy coming,”
that is, the parousia or Second Coming of Christ; and
(3) “What shall be the sign ... of the end of the world”
which is clearly eschatological. Buswell said that (2) and
(3) should be identified as “one complex of events” in the
eschatological future.24 Jesus in answering the question of
“these things” expected the disciples “to distinguish between
the destruction of the temple (which eventually took place
in A.D. 70) and the still future eschatological complex.”25
23  Ibid. 2.363-364.
24  Ibid. 2.364.
25  Ibid. 2.365.
479
 Buswell further argued that Luke’s reading, “And when ye
APPENDICES

shall see Jerusalem compassed with armies” (21:20), should

not be equated with Matthew-Mark’s “When ye therefore
shall see the abomination of desolation ...”. Buswell’s reason
for so saying is due to the absence of the identifying clause,
“the abomination of desolation as spoken of by Daniel the
prophet” in Luke. Similarly, the Matthew-Mark version
makes no reference to Jerusalem being surrounded with
armies.26 In light of this, Buswell concluded that “Luke 21:20-
24 is a different section of the Olivet discourse from that
which is given in Matthew 24:15-28 and Mark 13:14-23.”27

As can be seen from his treatment of the Olivet discourse,

Buswell viewed biblical prophecy from what he termed
a “double lens” and “cosmic” perspective.28 To Buswell
prophetic passages are complex, but not confused. The
biblical writers did not see prophecy as a blurry whole. They
understood the eschatological complex to be chronologically
distinguishable. A single prophetic text or passage in its
distinctive or respective parts or verses can depict both
immediate and distant scenarios. Buswell said that the best
example for such a “double lens perspective” is 1 John 2:18,
“Little children, it is the last time: and as ye have heard that
antichrist shall come, even now are there many antichrists;
whereby we know that it is the last time.” On this verse,

26  Buswell pointed out that Tatian’s Diatessaron placed Luke 21:20, 22
and Matt 24:15-28 in two separate paragraphs one following the
other indicating that they are two separate, distinguishable events.
Buswell also cited The Scofield Reference Bible for support. The note
under Luke 21:20 in the Scofield Bible reads, “Verses 20 and 24 are not
included in the report of the Olivet discourse as given by Matthew and
Mark ... Luke 21:20-24 refers to the siege by Titus, A.D. 70, when the
city was taken, and verse 24 literally fulfilled. ... In Luke the sign is the
compassing of Jerusalem by armies (Luke 21:20); in Matthew (24:15)
and Mark (13:14) the sign is the abomination in the holy place (II
Thessalonians 2:4)” (ibid. 2.368).
27  Ibid. 2.371.
28  Ibid. 2.296, 409.
480
Buswell commented, “John does not blur, but rather sharply

APPENDIX A
distinguishes the present from the future. Just as there are
now antichrists, so there will be that particular Antichrist
of the future.”29 Having a “double lens perspective” involves
looking at prophecy from a “cosmic perspective.” By “cosmic
perspective,” Buswell was speaking of the “foreshortening of
the prophetic view.”30 He explained,

There are many scriptural predictions in which details,

known to be separated by long intervals, are spoken of in
one scene of vast perspective. For example, when Ahaz
refused to ask for a “sign,” Isaiah, as it were, presents a wide-
lens view, not for Ahaz, but for the house of David as a
whole (Isaiah 7:10-16). The messianic predictions of Isaiah
9:6,7 and Isaiah 11:1-16 include a sweep of events from
the birth of Christ to the time when He will destroy the
kingdom of the Beast “with the rod of His mouth and with
the breath of His lips” (Isaiah 11:4; Revelation 19:21).31

Matt 25:31-46 is another example of a prophetic scene that

should be taken in cosmic perspective. Jesus’ prediction
of the judgment of the nations, or of the “sheep and the
goats,” should be looked at from the viewpoint of a “wide
lens” camera.32 According to Buswell, the events mentioned
therein, do not occur in a day but cover “the entire sweep
of the eschatological complex from the ‘signs’ which

29  Ibid. 2.296.

30  Ibid. 2.409.
31  Ibid. It ought to be noted that Buswell rejected the double fulfillment
view of Isa 7:14 so popular nowadays. He did not believe that there was
any fulfillment of Isa 7:14 in the time of Isaiah. He saw that prophecy
of the virgin birth to be strictly Messianic, fulfilled only in Christ (ibid.
2.42-44, 518). See also my paper, “The Sign of the Virgin Birth,” The
Burning Bush 1 (1995) 5-33.
32  Buswell noted that “Events which the New Testament clearly describes
as separated by an extended interval of time are occasionally presented
by the Old Testament prophets without any indication of such an
interval” (Systematic Theology 2.417).
481
 immediately precede the rapture of the church, all the way
APPENDICES

through the millennial period to, and including, the final

judgment of the Great White Throne as described in Rev
20.”33 In other words, the separation begins at the rapture,
when the “sheep” will be taken, and the goats finally judged
at the Great White Throne at the end of the millennium.
Between the separation of the sheep and the goats is a span
of slightly over a thousand years.34

The following chart illustrates Buswell’s “double lens” and

“cosmic” perspective,35

Buswell’s hermeneutical consistency can be seen in his

literal or plain sense interpretation of the two resurrections
in Rev 20:4-6. Buswell believed that the two resurrections
are distinct and separated by the millennium. The first
resurrection precedes the thousand years and is the
resurrection of the righteous (i.e. the saints who have already
died, and those who are still alive) at the time of the rapture
(1 Cor 15:23).36 The second resurrection is often referred

33 Ibid.
34  Buswell believed the rapture will occur at the middle of the great
tribulation week (ibid. 2.450).
35  Ibid. 2.409, with personal modifications.
36  Ibid. 2.492-493.
482
to as “the resurrection of the unrighteous dead.” Buswell

APPENDIX A
considered such a designation erroneous. According to
him, the second resurrection will include not just all the
unregenerate, but also post-rapture believers. He believed
this to be so because

the Scripture seems to indicate that Israel as a whole, and

many mortals from among the Gentiles (Romans 11:2; Isaiah
66:20) will be saved after the resurrection of the righteous,
after the rapture of the church; and some of these (Daniel
11:32-35) will die for their faith after the resurrection of the
moment of the rapture, before the Antichrist is destroyed.
... It follows, therefore, that among those raised from the
dead who stand before the Great White Throne there will
be both righteous and unrighteous.37

Buswell was against the amillennial and postmillennial

view that the first resurrection is something other than
what it plainly connotes. He argued that the word anastasis
(“resurrection”) “always means resurrection whenever it
is found in the New Testament.”38 Buswell employed Dr.
Wilber B. Wallis’s argument in support of the plain meaning
of Rev 20:4-6.

[M]y esteemed colleague, Dr. Wilber B. Wallis ... calls

attention to the fact that in verse 6 it is stated of those who
have part in the first resurrection that “they will be priests
of God and of Christ, and will reign with Him the thousand
years.”

The most common opinion among those who reject the

plain meaning of this passage is that the millennial reign

37  Ibid. 2.509.

38  Ibid. 2.494. Luke 2:34 may be the only exception, but as Buswell
had noted, the words “rising again of many” could mean a literal
resurrection.
483
 of the saints with Christ simply refers to the condition
APPENDICES

and functions of the blessed dead in heaven during the

present age. Dr. Wallis points out that if the saints in
heaven are “priests,” as those who reign with Christ are
explicitly declared to be, then it is appropriate for us to
seek to communicate with them. It is of the very essence
of priesthood that the priest is in sympathetic fellowship
with the people for whom he serves. (See Hebrews 4:15,
16; 5:1, 2). The doctrine of the priesthood of the saints in
heaven would open the door for prayers to the dead, or at
least communication with them, and requests for their
intercessory prayer.

During this present age, believers in this world are all

priests, intercessors. The priesthood of all believers on
earth is a fundamental doctrine of Protestantism. It has
been shown from the Scripture, however, that believers
living in this world at the present time are not reigning
with Christ. It is in the Millennium, after the Lord’s return,
after the resurrection of the righteous, that we shall be both
priests and kings in Christ’s earthly kingdom.39

Buswell also quoted Alford who pointed out the absurdity

of eisegetically spiritualizing what God had intended to be
plain. Alford commented on Rev 20:5,

As regards the text itself, no legitimate treatment of it will

extort what is known as the spiritual interpretation now in
fashion. ... —if in such a passage the first resurrection may
be understood to mean spiritual rising with Christ, while
the second means literal rising from the grave;—then there
is an end of all significance in language, and Scripture is
wiped out as a definite testimony to anything. If the first
resurrection is spiritual, then so is the second, which I

39  Ibid. 2.494-495.

484
 suppose none will be hardy enough to maintain: but if the

APPENDIX A
second is literal, then so is the first, which in common with
the whole primitive Church ... I do maintain, and receive
as an article of faith and hope.40

As a reformed scholar, Buswell’s hermeneutic was in

keeping with the Westminster Confession which states that
Scripture is its own inspired commentary, and that it has
only one meaning. Buswell thus believed that Scripture
should interpret Scripture in a consistent and uniform
manner. His literal hermeneutic thus stood opposed to
the spiritualizing method of historic premillennialists,
amillennialists and postmillennialists especially with regard
to biblical prophecies pertaining to Israel.41 Buswell would
probably also object to the complementary hermeneutics
of progressive dispensationalists. His exegesis of certain
prophetic passages as we have seen above, and will see later,
did not show him to believe that a single prophecy could
contain a spiritual (already), as well as a literal (not yet)
meaning.

IV. Buswell’s Concept of the Kingdom

Buswell defined the word “kingdom” generally as “the
domain of a king,” or “the sovereign rule of God.”42 This
domain “may designate the territory of a king with all the
people in it, or it may designate the government of which the
king is the head.”43 He saw the Kingdom of Christ as one, but

40  Ibid. 2.495-496. Buswell then interacted with key amillennial and
postmillennial scholars, viz. Hodge, Warfield, Allis, and Machen, and
showed how they were simply agnostic over this whole passage.
41  Ibid. 2.424. Buswell qualified that literal exegesis “does not exclude the
recognition and interpretation of figurative language.” His antagonism
towards a spiritualizing hermeneutic of anti-Israel millennialists is
clearly seen in his review of Oswald T. Allis’s Prophecy and the Church
(see The Bible Today 39 [1945] 361-363).
42  Buswell, Systematic Theology 2.346, 367.
43  Ibid. (italics mine).
485
 having two distinct phases—a present and a future. Christ
APPENDICES

is presently King over (1) His universal kingdom (i.e. over all
creation and creatures),44 and (2) His spiritual kingdom (i.e.
the Church militant on earth).45 Thus the kingdom of God
spoken of in such passages as John 3:3-5, Rom 14:17, and
Col 1:13 refers to the present phase of God’s kingdom which
involves His salvific rule in the heart of regenerate people.
But Buswell did not stop there as would amillennialists; he
went on to state that there will be a future visible kingdom
of Christ,46 and that this future kingdom, contra historic
premillennialists and postmillennialists, “is in a real sense
Jewish and Davidic.”47 The triumphal entry of Christ into
Jerusalem, according to Buswell, was a manifestation of
Christ’s kingship, and that kingship was “stated as Israelitish
and Davidic in specifically prophetic terms.” This kingship
has yet to be realized for “Christ is not now exercising the
governmental functions of an effective king here on the
earth.”48 In order to exercise His full governmental functions,
Christ must sit on the throne of His father David and reign
over the house of Jacob.49

Buswell clearly consigned the physical reign of Christ over

the nation of Israel and the whole world to a future time. He
argued that the clause in the Lord’s Prayer, “Thy kingdom
come,” refers to “an event in time” in the eschatological

44  See his exposition of the parable of the wheat and the tares (Matt 13:24-
30) (ibid. 2.349-340).
45 Ibid.
46  Ibid. 1.357.
47  Ibid. 2.347. He cited the following OT prophecies as proof: Isa 9:6-7;
22:22-23; Jer 30:9; Ezek 37:24; Hos 3:5; Amos 9:11; Ps 89:3-4; 132:10-11.
48  Ibid. 2.352.
49  Ibid. Besides Luke 1:32-33, see also Matt 9:27; 21:9; 22:41-46; John
7:42; Acts 2:25-36; 13:22-23, 34, 36, 38; 15:16; Rom 1:3; 2 Tim 2:8; Rev
5:5; 22:16.
486
future (Rev 11:15).50 He went on to clarify, “the fact of Christ’s

APPENDIX A
present spiritual kingdom and the fact that He is eternally
the King over the entire universe and that in a sense the
world is now His kingdom,—these facts do not disprove the
predictions of a kingdom of Christ’s which is to come in
this world in the future.”51 When Christ returns to reign on
earth (Rev 5:10), His saints will reign with Him (Rev 20:6).
All Christians are both priests and kings, but the exercise
of those respective offices are not simultaneous. Buswell
agreed that the priesthood of believers in this present life is
clearly taught in the Scriptures. However, he contended that
nowhere in Scripture is it taught that Christians are “kings”
at this present age.52 As far as Buswell was concerned, “the
reigning of believers with Christ is always to be regarded as
a condition subsequent to His Second Coming.”53

VI. Buswell’s View of Israel and the Church

In defining the Church, Buswell quoted the Westminster
Confession which states, “The visible church, which is also
catholic or universal ... consists of all those throughout
the world that profess the true religion, together with their
children; and is the kingdom of the Lord Jesus Christ, the
house and family of God, out of which there is no ordinary
possibility of salvation.”54

Unlike dispensationalists who see the Church as beginning

only in the NT, at Pentecost (Acts 2), Buswell saw the
Church as having its roots in the OT. In the OT, the

50  At the sounding of the seventh trumpet, the heavenly voices declare,
“The kingdom of this world are become the kingdoms of our Lord,
and of his Christ.” Buswell viewed the word “become” (egenonto) as
designating “an event in time” (Systematic Theology 2.351).
51 Ibid.
52  Ibid. 2.352-353. Buswell preferred the textual reading of basileian
(kingdom) rather than basileis (kings) in Rev 1:6 and 5:10.
53 See Buswell’s exegetical arguments in Systematic Theology 2.353-361.
54  Chap. 25.2. Buswell, Systematic Theology 1.418.
487
 Church as a visible theocratic organization in the world
APPENDICES

manifested itself first in the nation of Israel. He saw in Israel

the characteristics of a church. He thus concluded that
it “is quite correct to refer to the visible people of God, as
organized in national Israel, as the Jewish church.”55 Like the
NT Church, Israel was a “separated” group, a “chosen” people,
a “called out” congregation.56 Another ecclesial feature of the
nation of Israel was its provision for the excommunication of
unbelievers within the nation (Gen 17:14; Exod 12:15, 19 cf. 1
Cor 5:2-5).57

Buswell further stressed that Israel was and still is a

“national entity,” and thus should not be confused with what
is commonly known as “church” today.58 When talking
about the church, he clearly made a distinction between
the “church of Israel” and the “church as organized from
the day of Pentecost onward.”59 Against non-dispensational
millennialists who argue that the Church has replaced Israel
especially from 1 Pet 2:9 where the Church is described as “a
royal priesthood” which reigns with the greater David who
sits enthroned in heaven as her great High Priest, Buswell
wrote,

The phrase, “a royal priesthood,” ... does not prove that we

are kings in this present life any more than such phrases as
“the royal navy,” “the royal guard,” prove that the members

55  Ibid. 2.489.

56  Ibid. 1.420. That was why Stephen could refer to Israel as “the church
in the wilderness” (Acts 7:38). Buswell also brought up the point that
the author of Hebrews translated qhl, “congregation,” with the word
ekklesia, “church,” “in the midst of the church I will sing hymns to thee”
(Heb 2:12, quoting Ps 22:22).
57 Ibid. Buswell explained, “The person cut off from the people was
in a spiritual and ecclesiastical condition directly analogous to the
condition of one who is suspended or excommunicated from the role
of communicants.”
58  Ibid. 1.419.
59 Ibid.
488
 of these services are “kings.” The priesthood of believers

APPENDIX A
in this present life is clearly taught, but the reigning of
believers with Christ is always to be regarded as a condition
subsequent to His Second Coming.60

To Buswell, the “church today is not a nation in any literal

sense of the word, but it was a nation prior to the time of
Christ.”61

How did Buswell understand Rom 11:25-32? Did he

consider the term “Israel” there to mean the “Church?” Did
he see “Israel” to mean simply and only the Jewish race as
distinguished from the Gentiles so that when Paul spoke of
“Israel” he meant only Jewish Christians without any thought
of it as God’s chosen “nation?” Buswell evidently saw a
distinction between Israel and the Church when he wrote,

Paul declares very positively that Israel as a whole, that is,

as a nation, will be saved “after the fulness of the Gentiles
comes in” (Romans 11:25-32). ... “the fulness of the Gentiles”
means the conclusion of the “times of the Gentiles” referred
to by Christ as recorded in Luke 21:24, and that this period
also includes the completion of what we sometimes call
“the Gentile church,” that is, the church as constituted in
this present age. ... or, in other words, to the rapture of the
true church.62

Buswell did not take the salvation of “all Israel” purely in

the spiritual or ecclesiastical sense. The term “Israel” here
should not be taken to mean simply “spiritual Israel” (i.e.
Church), or “elect Israel” (i.e. Jewish believers) but ethnic,
national Israel. This can be readily seen in this commentary
of his:
60  Ibid. 2.353.
61  Ibid. 1.420.
62  Ibid. 2.463, 516
489
 The transition from Jewish church to Gentile church is
APPENDICES

clearly discussed in Romans 11 and in Galatians 3 and 4.

The outstanding points which Paul makes are these: (1)
There is a definite continuity between the two in that a
“remnant” of Jews, including Paul himself, are in the church
of this age (Romans 11:1-5). (2) Israel as a whole, apart from
this remnant, is blinded and cut off from the Abrahamic
promises of grace, but they will be grafted in again into
their Abrahamic tree, after “the fullness of the Gentiles
be come in” (Romans 11, especially vv. 25, 26). (3) Gentile
Christians have their position in grace as being grafted into
the Abrahamic tree (Romans 11, passim). “If ye [Gentiles]
be Christ’s, then are ye Abraham’s seed, and heirs according
to the promise [which was made to Abraham]” (Galatians
3:29, see vv. 7, 8). Paul constantly refers to himself as the
apostle to the Gentiles.63

The Gentile church will be raptured prior to the salvation

of Israel. But the repentance and restoration of national
Israel will occur only at, and after, the Messiah’s glorious
appearing.64 Israel as a nation will be “born in one day” (Isa
66:8). This prophetic promise, according to Buswell, “is a
reference to the turning of Israel as a whole unto the Lord,
after the rapture of the church, as Paul predicts in Romans
11:26.”65 The ethnic, land, throne, and temple prophecies and
promises God made to Israel will find fulfillment in Israel
when Christ returns.
63  Ibid. 2.487-488.
64  Ibid. 2.463.
65  Ibid. 2.502. Anti-Israel millennialists argue that the “nation” must refer
to the “church” in light of Isa 66:19-20 which speaks of the “nation’s”
extensive missionary activity among the Gentiles (cf. Matt 28:18-20;
Acts 1:8). Buswell, on the other hand, disagreed: “Isaiah 66:19, 20 refers
not so much to the present missionary age, although these statements
can be so implied, but ... directly and literally to the early years of the
millennial reign of Christ during which people in isolated places, who
had not accepted the mark of the Beast nor yet accepted Christ, will be
evangelized.”
490
Therefore, as regards Israel and the Church, we find

APPENDIX A
Buswell differing from dispensationalists by acknowledging
the presence of the Church in the OT. We also find him
disagreeing with anti-Israel millennialists who see no
place for the nation of Israel in God’s salvific plan; who
explain all the prophecies of Israel in terms of the Church.
Consistent with covenant theology which stresses the
covenant faithfulness of God to His covenant promises,
Buswell saw a continuity in God’s covenant dealings with
His Church visible, first in the nation of Israel (the Jewish
Church which also includes Gentiles), and then in the NT
body of saints (i.e. the Gentile Church which includes Jews).
As such, it ought to be noted that he is a true covenantalist
vis-à-vis the amillennialists, postmillennialists and historic
premillennialists who claim that God has withdrawn His
covenant promises from Israel and transferred them to
the Church. Did not the covenant-faithful Jehovah say the
covenant He made with David and with Israel was valid for
all time (Ps 89:3-4, 34-36)? Is not the faithfulness of God one
of the distinctive emphases of reformed theology?

Buswell went on to explain in the light of Isaiah 65-66

just how God is going to save Israel. In Isa 65:1-7, God
will chastise Israel for her rebelliousness, and will use the
Gentiles to provoke Israel to jealousy (cf. Deut 32:21). This
describes Israel’s condition “at the then present time and
to the sending of the Gospel to the Gentiles (Romans 10:19-
22).”66 In Isa 65:8-10, God promises Israel that despite her
unfaithfulness, He “will not forsake His covenant but that He
will confirm it in the preservation of a remnant.”67 Buswell
explained,

66  Ibid. 2.515.

67 Ibid.
491
 that God has promised to preserve His covenant by
APPENDICES

preserving a faithful remnant is the basis of Paul’s

extended argument in the 11th chapter of Romans. The
restoration to which Paul refers is eschatological from the
New Testament point of view. It will not take place, he says,
“until the fullness of the Gentiles comes” (Romans 11:25,
26). ... the phrase, “the fullness of the Gentiles,” refers to
the completion of the church as constituted for this present
age, or in other words, to the rapture of the true church. ...
Jahweh will be faithful and Israel will ultimately be restored
in a permanent way.68

Isa 65:11-16 consists of admonition, denunciation of sins,

and a brief word of encouragement. It is significant to note
that Buswell identified the “servants” of verses 13-15 not
with Israel, but the Church. He wrote, “The reference to ‘my
servants’ in contrast with Israel ... contributes, of course, a
general truth but might be particularly applied to the age of
the church in which ‘the Jews’ as a whole and in general are
in a state of ‘blindness’ (Romans 11:25), ...”.69

Isa 65:17-25 speaks of the creation of “the new heavens and

the new earth,” and the restoration of national Israel in
the eschatological future. When God said that “the former
troubles are forgotten” (65:16), He was not saying that it will
be His gracious covenant with Israel that will be forgotten,
but rather Israel’s “bad name” (65:15). There will also come
a time when there will be no more death, sorrow, crying,
or pain. The former experiences of a sin-cursed world will
be completely wiped out (Rev 21:4). This will be fulfilled,
not in the millennium, but the new heavens and the new
earth. However, verses 20-25 that follow describe not the

68  Ibid. 2.516.

69 Ibid.
492
new heavens and the new earth, but the millennium that

APPENDIX A
precedes it. Buswell wrote,

My suggestion is that verses 20-25 are a distinct sub-

paragraph within the section in which Isaiah, having
mentioned the new heavens and new earth, hastens to
reassure his people that God will not at any time forget
Jerusalem. His point is that sins will be forgotten but that
God’s covenant with His people and with Jerusalem will
not be forgotten. Verses 17-19 may be abbreviated and
paraphrased, “I will make new heavens and a new earth in
which the former troubles are forgotten, but Jerusalem will
not be forgotten. The Jerusalem of the new heavens and the
new earth will be completely free from blemish.”

The essence of verses 20-25, according to my interpretation,

would be, “Jerusalem will also enjoy a period of blessedness
under a perfect government on this earth.”

In other words, from my point of view, endeavoring to

understand the New Testament doctrine of eschatology,
and such data as is given on the order of events, I suggest
that the Jerusalem of Isaiah 65:17-19 is the new Jerusalem of
the new heaven and the new earth, while the Jerusalem of
Isaiah 65:20-25 is the Jerusalem of the millennial kingdom
of Christ. ...

Some have argued that such an interpretation of Isaiah’s

material does violence to the unity of the passage. I would
reply that this is not the case, but, on the contrary, it is quite
consistent with Isaiah’s method of shortening the prophetic
view and presenting different incidents, widely separated

493
 in time, in a broad cosmic perspective for the purpose of
APPENDICES

spiritual admonition.70

... I would urge that we are strictly in harmony with correct

principles of exegesis if we understand Isaiah 65:17-25
as homiletically unified, eschatological material for the
encouragement of Isaiah’s people, but we are quite justified
in saying that in the light of other Scriptures which do give
some information in regard to future eschatology, Isaiah
65:17-19 refers to the new heavens and the new earth,
whereas Isaiah 65:20-25 refers to the Millennium.71

Isa 66:7-9 refers to the birth of a nation. What nation is it?

Buswell commented that in light of Zechariah 12-14 and
Romans 11,

we may apply these words of Isaiah’s to the turning of

Israel to the Lord after what Paul calls “the fulness of the
Gentiles,” and, ... I understand these words, particularly
the words of Zechariah 12:10-13:1 and Romans 11:24-27, to
refer to the future time, subsequent to the rapture of the
church when Israel as a whole and as a nation will accept
Christ as their Messiah.

Isaiah 66:10-14 is an eschatological passage in the sense

that it predicts restoration, peace, and blessedness for Israel.
Isaiah does not state at what time these predictions will
come to pass, but they may well be accomplished during
the millennial reign of Christ.72

In summary, Buswell’s belief that God had not cast away His
people rests on these two reasons as found in Romans 11:

70  Ibid. 2.518.

71  Ibid. 2.518-519.
72  Ibid. 2.519-520.
494
 (1) There remains “a remnant according to the election of

APPENDIX A
grace” and therefore there is a continuity. (2) There is to be
a future restoration of literal national Israel as a whole; the
branches now cut off will be grafted in again.73

Evidently, Buswell saw a future for Israel as a nation on the

basis of God’s covenant promises to her in the OT. The
Gentile Church currently fulfills the duty of an evangelist,
a duty the Jewish Church had before performed until her
failure in the rejection and crucifixion of Christ. For her
spiritual failure, Israel temporarily suffers “blindness” until
“the fullness of the Gentiles be come in” (Rom 11:25). In the
eschatological future, Israel, as God’s chosen, will be restored
spiritually and nationally (Rom 11:26).74

VI. Buswell’s Approach to the Book of Revelation

Buswell insisted that the Book of Revelation must be
interpreted like the other books of inspired Scripture. The
same laws of hermeneutics employed in other portions
of Scripture apply also to the last book of the Bible. In
opposition to those who propose a special hermeneutic for
the Apocalypse, Buswell wrote,

In grammatico-historical hermeneutics, every book and

every section of every book must be recognized for what it
is, and what it intends to say. ... [T]here is one science of
hermeneutics and that within this grammatico-historical
73  J. O. Buswell, “Book Reviews,” The Bible Today 39 (1945) 363.
74  Insofar as the temple of Ezekiel 40-48 is concerned, Buswell believed
it to be eschatological. He suggested that it might be a description
of the new heavens and new earth, but qualified that such a view is
by no means essential to premillennialism (Systematic Theology
2.537). He also said that there is no inconsistency whatsoever in the
dispensational premillennial view that Ezekiel’s temple will be a literal
feature of the millennium. I personally believe that Ezekiel 40-48
describes a literal temple in the millennium (cf. Zech 14:16-18); see
Timothy Tow, Prophescope on Israel (Singapore: Christian Life, 1992)
132-134.
495
 science each particular writing must be recognized for
APPENDICES

what it claims to be, or what it proves to be when carefully

examined. In other words, I would vigorously deny that we
need any special hermeneutics for prophecy or for figurative
language, other than what is included in the grammatico-
historical method.75

The apocalyptic hermeneutic that we find increasingly

popular today in both liberal and evangelical circles would
thus have found no place in Buswell’s approach to the book of
Revelation. Buswell’s view finds similar expression in Robert
L. Thomas who said that the only objective and legitimate
approach to Revelation is the grammatical-historical
method.76 Buswell was against allegorical exegesis and
speculative theology. He said that the exegete of Revelation
must endeavor to find the “plain meaning” of its contents on
the basis of the historical-grammatical method.77

Buswell adopted the futurist approach to the book of

Revelation. The Apocalypse is “a revelation about Jesus Christ,
but it refers to a future time in which Christ will appear.” 78
Insofar as authorial intent is concerned, Buswell said that
the Apostle John clearly “intended the title of his book (i.e.
Apokalupsis Iesou Christou) to be understood as signifying
the visible glorious Second Coming of Christ to this earth.”79
The Second Coming will be preceded by a literal seven-year
tribulation period that consists of two halves of three and

75  Buswell, Systematic Theology 2.426-427.

76  Robert L. Thomas, Revelation 1-7 (Chicago: Moody, 1992) 35.
77  Buswell, Systematic Theology 2.425.
78  Ibid. 2.427. Buswell considered the letters to the seven churches as
primarily historical, written to the actual churches named. The many
timeless admonitions in those letters are nevertheless still applicable
to the churches today. He considered Scofield’s notion that the seven
letters were seven stages of church history “fanciful and speculative”
(ibid. 2.428).
79  Ibid. (parenthesis mine).
496
a half years each.80 The seventieth week will commence at

APPENDIX A
the signing of a peace covenant engineered by the Antichrist
between Israel and her enemies (Dan 9:27).81

Buswell was certain about the seals, trumpets, and vials

of Revelation being chronologically sequential, and not
synchronically repetitious.82 He believed that the seals and
trumpets will occur prior to the resurrection of the saints at
the middle of the tribulational week.83 He believed the seals
represent a picture of a stage in the history of the redemption
of the church, and the sixth seal refers to the terrific cosmic
disturbances Jesus spoke of in His Olivet discourse (Matt
24:6-7; Mark 13:7-8; Luke 21:9-12).84 He also suggested that
the six trumpets fall on the first half of the tribulation week,
and that the seventh will occur at the mid-point of the
week.85 Buswell was however unable to ascertain the actual
time in which the seals and trumpets will start taking place.
As to the vials, he saw them as the Wrath of God poured out
at the final half of the tribulation week.86

Buswell took the mid-tribulational view of the rapture of

the church. According to him the “last trump” of 1 Cor
15:52 is to be identified with the seventh and last trumpet
of Rev 11:15. The Church Age (“the times of the Gentiles,”
Luke 21:24) ends at this moment. The two witnesses,
having prophesied for 1,260 days (i.e. the first three and a
half years), will be killed by the Antichrist at this juncture.

80  Ibid. 2.452-453.

81  Ibid. 2.378-383, 452-453.
82  Ibid. 2.430. His reasons for so stating are found on pages 431-434.
83  Ibid. 2.434
84  Ibid. 2.435-436.
85  Ibid. 2.442.
86  Buswell wrote, “the vials of wrath are poured out within this three and
one half year period, the latter half of the ‘seven.’” In another place, he
wrote, “in a special sense ‘the Wrath of God’ begins with the sounding
of the seventh trumpet (Revelation 11:18)” (ibid. 2.431, 436).
497
 Their resurrection three and a half days later will also see
APPENDICES

the Rapture of the Church taking place (1 Cor 15:52; 1 Thess

4:16-17).87 The Wrath of God is poured out only after the
Church is raptured.88

The outpouring of God’s Wrath in His vial judgments at the

sounding of the seventh trumpet inaugurates the earthly
kingdom of Christ. The Lord begins His reign by destroying
His enemies—the Beast, the False Prophet, and their armies
(cf. Matt 13:30).89 This will take three and a half years
culminating in a final battle where Christ will wipe them all
out by divine fiat. Satan, the mastermind behind the whole
rebellion, will be bound with a great chain and cast into the
abyss for a thousand years. As opposed to amillennialists,
Buswell saw the binding of Satan as described in Rev 20:1-
3 not as a present reality but future event.90 During the
millennium, the nation of Israel as an earthly people will,
for the first time since her regathering (Isa 11:11-12), dwell
securely in the promised land under the protection of Christ
their Messiah. Christ will sit on the throne of David with
Jerusalem as His capital, ruling over the whole world with
the assistance of the resurrected saints.

Is Christ sitting on the throne of David right now in the

Church Age? According to Buswell, Christ’s reign on the
throne of David is still future, and not fulfilled yet. He said,
Christ is not now exercising the governmental functions of
an effective king here on the earth. He is not enforcing the
moral law of God or administering the affairs of the nations

87  Ibid. 2.390-391, 456.

88  Ibid. 2.457.
89  Ibid. 2.471.
90  Ibid. 2.486. From pages 486-490, he refuted the arguments offered by
amillennialists concerning how Satan is currently bound.
498
of the world as a king administers the affairs of a realm in

APPENDIX A
which he actively rules.91

Buswell was also convinced that the earthly kingdom of

Christ on David’s throne was not only future but also strictly
“Jewish and Davidic.”92 He did not think of Jesus sitting
right now at the Father’s right hand to be a fulfillment of
the Davidic covenant (2 Sam 7:12-14). Buswell thought of
Christ’s sitting at the Father’s right hand as the resumption
of His royal omnipotence which He temporarily gave up
(but always possessed) at the time of the incarnation.93
Christ’s enthronement together with His Apostles to judge
the twelve tribes of Israel according to Buswell is an event of
the eschatological future.94 Buswell would thus differ from
progressive dispensationalists who see Christ as sitting on
the throne of David at this present age albeit in a spiritual
sense, their acknowledgment of Christ’s future literal reign
on the throne of David in the millennium notwithstanding.

VII. Buswell a Reformed Theologian

Buswell’s system of theology belonged to that of the
reformed school. As a true and consistent reformed scholar,
he was a five-point (TULIP) Calvinist as compared to a
Calvinistic dispensationalist who is a four-pointer (TUIP),
having rejected the third, namely, Limited Atonement.95
He also rejected the doubly limited (TULLIP) version of
the hyper-Calvinist who denies common grace, rejects the

91  Ibid. 2.352.

92  Ibid. 2.347. Buswell also pointed out that the “Davidic kingship of
Christ is not a matter of favoritism to one people above another, but
‘they were entrusted with the oracles of God’ (Romans 3:2). Just so the
future kingdom of Christ is to have historical continuity with the chief
channel of revelation (See Romans 9:6; Rom 11:25-36)” (ibid. 2.348; he
went on to elaborate on this from pages 348-361).
93  Ibid. 2.348.
94  Ibid. 2.353-354.
95  Ibid. 2.136-147.
499
 genuine offer of the gospel, and teaches that the atonement is
APPENDICES

sufficient and efficient only for the elect. Buswell taught that
the atonement is limited only in its design and intention; it is
not limited however in its sufficiency and applicability.96

Buswell also explained the biblical history of redemption

in terms of covenant theology which basically limits the
biblical dispensations to two—the period before and after
the Fall—the covenant of works and the covenant of grace
respectively (Rom 5:12-21).97 In his exposition of covenant
theology, he followed quite closely the two-covenant grid
of the Westminster Standards, and so did not see any need
for what has been called “the covenant of redemption.”98
He strongly believed that the key to understanding “the
biblical system of doctrine concerning man the sinner” is
covenant and not dispensational theology.99 He opposed
the classical dispensational idea that salvation in the OT

96  Ibid. 2.141-144.

97  Quoting Webster’s dictionary, Buswell defined Covenant Theology as,
“The theological system which rests upon the conception that before
the fall, man was under a covenant of works, wherein God promised
him (through Adam, the federal head of the race) eternal blessedness
if he perfectly kept the law; and that since the fall man is under a
covenant of grace, wherein God, of His free grace, promises the same
blessings to all who believe in Christ (the federal head of the church)”
(ibid. 1.307).
98  “[T]here is no ground whatever for a distinct and separate covenant of
redemption in the Larger Catechism, and certainly there is none in the
Confession or the Shorter Catechism” (ibid. 2.123).
99  Ibid. 1.308.
500
is obtained by legal obedience.100 Buswell affirmed that

APPENDIX A
justification by faith is “God’s only way of dealing with
sinners in any dispensation.”101 Buswell thus saw the unity
and continuity of God’s unfolding plan of redemption under
the covenant of grace: By grace through faith in Christ
alone is the unbroken soteriological theme throughout
the Scriptures. Revised and progressive dispensationalists
may not share the view of their classical forebears that the
dispensations are ways of salvation, but their generally
discontinuous soteriological system is still evinced by their
statement that the dispensations are not “different methods
of administering the so-called Covenant of Grace.”102 By this
definition, Buswell though dispensational premillennial was
neither “dispensational” nor a “dispensationalist.” Unlike
dispensationalists, Buswell agreed with D. H. Kromminga
that “a literal Millennium in the Scripture does not
contradict the many Scriptural references to the covenants

100  Ibid. 1.314-315. See also Timothy Tow, The Law of Moses and of
Jesus (Singapore: Christian Life, 1986). Buswell also mentioned the
inadvertent mistake of covenantalists who at times spoke as if they
were “dispensationalists” in saying that perfect obedience to the law
was the condition of salvation in the OT. See his discussion under
the heading “‘Dispensationalism’ in Hodge and Calvin,” Systematic
Theology 1.316-319. He wrote irenically, “We who adhere to ‘covenant
theology’ or ‘reformed theology,’ we who strongly emphasize the
unity of the covenant of grace should approach our brethren who
teach, ‘dispensationally,’ that there was an age of divinely ordained
meritorious soteriology before Christ, and that ‘legal obedience’ was
ever ‘the condition of salvation’—we should approach them with greater
persuasiveness if we humbly remembered that this ‘dispensational’
idea of eternal life offered by means of legal obedience is inadvertently
found in the writings of some of our greatest reformed theologians”
(ibid. 1.318-319 cf. 2.110-113 on the active obedience of Christ). Indeed
in covenant theology, legal obedience for salvation was valid only under
the covenant of works when man was still morally perfect. Classical
dispensationalists would have done well if they had not extended their
concept of legal obedience beyond the Fall.
101  Buswell, Systematic Theology 1.316.
102  Doctrinal Statement of Dallas Theological Seminary, Article V, “The
Dispensations.”
501
 of God; and that it does not contradict the Biblical unity of
APPENDICES

the covenant of grace.”103

VIII. Conclusion
A reformed view of redemptive history that takes seriously
the faithfulness of God in fulfilling His covenant promises
requires one to understand that God meant what He said,
and that He intends to fulfill His promises to Israel literally.
Reformed ecclesiology defines the church as having two
distinct parts: (1) the church universal which comprises
all the elect (both Jews and Gentiles) since the Fall, and (2)
the church local (a mixed multitude of Jews and Gentiles
as found in Israel in the OT and in the church in the NT)
which comprises both genuine and false believers. Although
national Israel possesses certain ecclesial characteristics of
the church local, it is not the NT church. Israel is still very
much a nation, and God continues to deal with her in that
way. The very existence of Israel today in Palestine attests to
that fact. Thus the OT ethnic/land/throne/temple prophecies
and promises God made to Israel must find fulfillment in
strictly Jewish and Davidic terms, not at this present age, but
in the age to come.

The dispensational premillennial view of the end-times is

unfortunately rarely found in reformed circles. J. O. Buswell
is probably the only reformed scholar who has articulated
such a position in a Systematic Theology. Some might
mistake Buswell for a historic premillennialist, but he
certainly does not fit into that category because he did not

103 See Buswell’s review of Kromminga’s The Millennium: Its Nature,

Function, and Relation to the Consummation of the World (Grand
Rapids: Eerdmans, 1948) in The Bible Today 42 (1948) 30-1. However,
he faulted Kromminga for failing “to distinguish the coming of Christ
for His saints in the rapture before the outpouring of the Wrath of God
upon the world.”
502
replace Israel with the Church, and did not hold to a post-

APPENDIX A
tribulational view of the rapture (contra Ladd).

Neither can Buswell be classified as a progressive

dispensationalist. Although as a covenant theologian, he
saw more continuity than discontinuity in God’s redemptive
plan, his hermeneutical approach to biblical prophecy was
much closer to the literal approach of revised or normative
dispensationalism than to progressive dispensationalism.
He also did not see Jesus fulfilling His earthly office as King
on the throne of David presently, which he averred was yet
future.

It is interesting to note that Buswell played a significant

part in the “dispensational” history of Dallas Seminary.
John F. Walvoord is arguably the greatest dispensationalist
Dallas has ever produced. However, if it were not for Buswell,
Walvoord might never have gone to Dallas, and Dallas might
not have risen to such prominence without Walvoord’s
leadership in his many years as president. Walvoord shared
how a talk with Buswell led him to decide on Dallas as the
place to go for his theological studies,

Upon my graduation from Wheaton, the choice of seminary

was before me. In the East a prestigious seminary with a
long history, large faculty, and a great reputation was
open, but I had heard about a new school in Dallas, later
to be called Dallas Theological Seminary. It was obviously
evangelical and had sixty-five students and only a few
faculty members, none of them with earned doctor’s degrees.

503
 In my confusion I went to Dr. J. Oliver Buswell, president of
APPENDICES

Wheaton College, for guidance. He listened to my story and

said quietly, “I think you’ll get a good education at Dallas.”
This settled the matter for me.104

Buswell’s recommendation of Dallas Seminary reveals the

respect he had for the dispensational premillennial school.
Generally speaking, he fit the sine qua non of dispensational
premillennialism as defined by Ryrie.105 Buswell saw a
distinction between Israel and the Church, employed a
literal hermeneutic towards biblical prophecy, and as a
reformed theologian believed that God’s redemptive plan
would ultimately redound to His glory.106

As a covenant theologian and yet adopting a dispensational

premillennial view of the end times, Buswell offers a
significantly different perspective that has unfortunately
been, by and large, ignored or neglected by scholars from
both ends of the dispensational-covenantal continuum.107

104  John F. Walvoord, “God is Faithful,” (http://www.ccci.org/gl-men/

stories/walvoord.html [accessed July 14, 2000]).
105  Charles C. Ryrie, Dispensationalism (Chicago: Moody, 1995) 38-41.
106  The Westminster Confession of Faith states, “God ... [works] all things
according to the counsel of His own immutable and most righteous
will, for His own glory” (chap. 2.1).
107  For instance, Buswell is conspicuously absent in Stanley Grenz’s
synopsis and analysis of the millennial debate—The Millennial Maze:
Sorting Out Evangelical Options (Downers Grove: InterVarsity, 1992).
The index of Mal Couch’s Dictionary of Premillennial Theology (Grand
Rapids: Kregel, 1996) contains no entry for Buswell either. Neither did
the contributors of an earlier work edited by Robert G. Clouse, The
Meaning of the Millennium: Four Views (Downers Grove: InterVarsity,
1977)—cite Buswell. Millard J. Erickson in his book—A Basic Guide
to Eschatology: Making Sense of the Millennium (Grand Rapids: Baker,
1998) interacts with Buswell’s rapture position, but in his discussion on
premillennialism, he focused on Ladd who is the chief representative
of the reformed-premillennial view. He did not however interact with
Buswell’s hermeneutical and eschatological scheme. It appears that
Erickson too did not seem to think that there could be a reformed
school that might be deemed dispensational premillennial.
504
Mal Couch rightly proposed that dispensationalists should

APPENDIX A
begin to pay more attention to the soteriological strength
of covenant theology, and that covenantalists, on the
other hand, should start looking at the great tribulation
and millennial reign of Christ literally which is indeed the
forte of dispensationalism.108 I believe Buswell’s Systematic
Theology could serve as a bridge for such a meeting of the
minds.109

[This paper was originally published in the Journal of

the Evangelical Theological Society 44 (2001): 697-717,
reproduced here by kind permission.]

108  Mal Couch, “Premillennialism and the Jewish Connection,” a paper

presented at the 51st Annual Meeting of the Evangelical Theological
Society, November 17-19, 1999, Danvers, Massachusetts.
109  As a Bible-Presbyterian minister, I am reformed, and hold to the
covenant system of theology. In the area of eschatology, I hold to a
premillennial view that sees a distinction between Israel as God’s
chosen nation and the Church as the spiritual body of Christ. As
regards the rapture, I take the pretribulational view.
505
 Appendix B  
DISPENSATIONALISM EXAMINED
APPENDICES

Jeffrey Khoo

“Nevertheless death reigned from Adam to Moses,

even over them that had not sinned after the
similitude of Adam’s transgression, who is the
figure of him that was to come. But not as the
offence, so also is the free gift. For if through the
offence of one many be dead, much more the grace
of God, and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many” (Rom
5:14-15).

There are some students of theology who misunderstand that

premillennialism (i.e. the doctrine that Christ will return
to destroy this present evil world system so as to set up
His kingdom here on a renewed earth and rule a thousand
years) is dispensationalism. In so doing, they have failed to
realise that there are three main schools of theology, namely,
(1) the dispensational, (2) the reformed-amillennial, and (3)
the reformed-premillennial schools. All dispensationalists
are premillennialists, but being premillennial does not
necessarily make one dispensational. Premillennialism is
also the eschatological view of a group of reformed scholars.
J O Buswell’s, A Systematic Theology of the Christian
Religion, represents the reformed and premillennial faith. It
must be categorically stated that the reformed or covenantal
belief of God’s plan of salvation does not militate against a
premillennial understanding of the end-times. The Bible-
Presbyterian Church and the Far Eastern Bible College are
thus not dispensational, but reformed and premillennial.

What is “Dispensationalism”?
What then is dispensationalism? The word “dispensation”
comes from the Greek oikonomia (literally “house law”)
506
which means “stewardship,” or “administration.” For a time,

APPENDIX B
dispensationalists were not able to agree among themselves
whether a dispensation is a period of man’s stewardship, or
a period of God’s administration. Lewis Sperry Chafer, for
example, said that a dispensation is “a stage in the progressive
revelation of God constituting a distinctive stewardship or
rule of life.” Charles C Ryrie, on the other hand, explained
that in a dispensation, “God is ... administering its affairs
according to His own will in various stages of revelation in the
process of time.” So, is a dispensation a human stewardship
or a divine administration? It took quite a while before it
was finally agreed that it is both. The doctrinal statement
of Dallas Theological Seminary (the dispensational school)
defined the dispensations as “stewardships by which God
administers His purpose on the earth through man under
varying responsibilities.”

How did Dispensationalism Come About?

Dispensationalism may be traced to J N Darby (1800-1882)
who was an ordained minister of the Church of England.
Darby, however, was dissatisfied with the strict clericalism
found in that Church, and joined a group of like-minded
men who did not see the need for a trained, and an ordained
ministry. Everyone was a “pastor” and could preach and
teach the Word regardless of whether he was equipped to
do so or not. He became one of the important leaders of the
Plymouth Brethren movement. Having a prolific pen, Darby
left behind at least 53 volumes (each volume containing
about 400 pages) of his writings. He interpreted the Bible in
terms of a series of dispensations.

C I Scofield (1843-1921) was closely associated with the

Plymouth Brethren, and through them he received Darby’s
teachings. Scofield was so enamoured with Darby’s
dispensationalism that he systematised his theology. In
1909, he published his Reference Bible which promoted and
507
 popularised dispensational theology. He compartmentalised
APPENDICES

the Scriptures into neat dispensational sections. This made

it an extremely attractive Study Bible.

Dallas Theological Seminary, under its founder Lewis

Sperry Chafer (1871-1952), became the School to champion
dispensational theology. Till today, it is unashamedly
dispensational. Its dispensational distinctive is clearly spelled
out under Article V of its doctrinal constitution where
covenant theology is unequivocally rejected. [Covenant
theology sees only one unifying dispensation (better termed
“covenant”) since the fall of Adam when God promised a
divine Saviour who will save His people from sin (Gen 3:15,
Rom 5:12-21)].

What are the Dispensations in the Bible?

Scofield divided the Bible into seven dispensations: (1)
Innocence (Gen 1:26-3:24), (2) Conscience (Gen 4:1-7:24), (3)
Human Government (Gen 8:1-11:26), (4) Promise (Gen 11:27-
Exod 18), (5) Law (Exod 19:1-Acts 1:26), (6) Grace (Acts 2:1-
Rev 19:21), and (7) Kingdom (Rev 20:1-22:21).

It must be said that there is nothing wrong in seeing

dispensations in the Bible. Covenant theologians like Charles
Hodge, and Louis Berkhof have their own dispensational
schemes but all under the umbrella of the covenant of
grace. There are not seven dispensations, but only two: (1)
the dispensation (or covenant) of works (Gen 1:1-3:14), and
(2) the dispensation (or covenant) of grace (Gen 3:15-Rev
22:21). God instituted the covenant of grace in Gen 3:15.
The Lord Himself was the first Preacher of the Gospel when
He declared, “And I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel.” The Lord promised
a Saviour from the seed of a woman—the virgin-born Son of
God—who will save His people from sin (Isa 7:14, Matt 1:21-
508
23). The covenant of grace consists of the Old Testament

APPENDIX B
and the New Testament. They differ in administration, but
not in substance. The Mediator of both Testaments is the
same, namely, the Lord Jesus Christ (John 14:6, Acts 4:12).
The means of salvation is also the same—by grace through
faith (Hab 2:4, Rom 4:9-25, Gal 3:7-9, Heb 11:6).

The problem with dispensationalists is in their application

of their theological system. For example, they draw very
sharp lines between each of the periods, and especially so
between the dispensation of law and of grace. They say that
the dispensation of law and of grace do not mix. Since law
and grace are like water and oil, what God has given in the
dispensation of law, namely, the Moral Law (i.e. the Ten
Commandments) is not applicable to those living in the
dispensation of grace. The Law has been abrogated, and is
therefore not binding to those who live in this age of grace.
The question remains: How can the Ten Commandments
which is a reflection of the divine character and holy
demands of God not be binding to us today? Till today,
the Law functions as a sword to slay the reprobates in
their stubborn rebellion against God (Rom 3:19-20). But
to Christians, the Law becomes a torch to light up the
righteous paths they ought to take in this dark and sinful
world (Josh 1:7-8, Neh 9:13, Ps 19:7, 37:31, 40:8, 119:33, 34, 97,
105, Prov 6:23, Rom 7:12,22). [For an excellent refutation of
the dispensational view of the Law, read Dr Timothy Tow’s
The Law of Moses and of Jesus (Singapore: Christian Life
Publishers, 1986)].

Dispensationalists today are beginning to see the weakness

of their traditional dispensational divisions. They now
reduce the dispensations to three: (1) Law, (2) Grace, and (3)
Kingdom. Others prefer to term them (1) Old Testament, (2)
New Testament, and (3) Millennium. However, the problem
of application still exists. They continue to insist that the
509
 Moral Law as a whole has been cancelled, but its principles
APPENDICES

still apply. This begs the question: Is not the Moral Law a set
of principles for godly living? This is simply an attempt by
dispensationalists to have their cake and eat it too.

Dispensational Antinomianism
The dispensational aversion to the Moral Law has led
some dispensationalists to advocate that salvation involves
receiving Jesus only as Saviour, but not as Lord. This has to do
with the “Lordship Salvation” debate. The whole controversy
arose when John MacArthur Jr wrote his book—The Gospel
According to Jesus—where he propounded that a person must
accept Jesus both as Saviour and as Lord in order to be saved.
In his book, he attacked Dallas Theological Seminary for
teaching that it is not necessary and even unreasonable to
impose the need to surrender one’s life to God as an added
condition of salvation. Out of Dallas came two rebuttals; one
from Zane Hodges—Absolutely Free—which represents the
radical non-Lordship position, and Charles Ryrie—So Great
Salvation—which represents the non-Lordship view. Hodges’
radical non-Lordship view which is tantamount to easy
believism is to be rejected. Both Ryrie and MacArthur have
their valid points. Both are really speaking of the same thing
but from two different perspectives; a case of Paul (Rom 4:2-
3) and James (Jas 2:21-23).

Reformed theology teaches that saving faith ( fides salvifica)

consists of these three factors: The (1) knowing (noticia)
of the Word of God, (2) agreeing (assensus) to the Word of
God, and (3) willingness ( fiducia) to obey the Word of God.
Romans 10:9 says, “That if thou shalt confess with thy mouth
the LORD Jesus (which means SAVIOUR), and shalt believe
in thine heart that God hath raised him from the dead,
thou shalt be saved.” Saving faith is not only intellectual
(i.e. of the mind), it must also be volitional (i.e. of the heart).
Therefore, the salvation equation is neither (1) Faith + Works
510
= Salvation, nor (2) Faith = Salvation – Works, but (3) Faith =

APPENDIX B
Salvation + Works.

Dispensational Calvinism
Most dispensationalists are four-point Calvinists. The point
they reject is the third point—Limited Atonement. They
believe that the atonement of Christ is unlimited in both
its sufficiency and efficiency. Christ died sufficiently and
effectively for the whole world, though only the elect are
saved. This is no different from the Arminian view of the
atonement. The Calvinistic expression of the atonement is
that the cross-work of Christ is “sufficient for all, efficient
for the elect.” [For elaboration, read the “Desiderative (Will
of God),” by Timothy Tow, in The Clock of the Sevenfold Will
of God (Singapore: Christian Life Publishers, 1991), 40-6].

There are also dispensationalists who believe that the

atonement is unlimited in the sense that it includes non-
soteriological aspects like the restoration of the physical
or created world order during the time of the millennium.
Christ’s atonement made it possible for the lion to live
peaceably with the lamb during that time (Isa 11:6-7,
Rom 8:22-23). It is true that the whole troubled creation
is groaning for God’s redemption. But redemption will
come only when Christ returns to set up His millennial
kingdom. The problem here is not in that teaching but in the
unnecessary dispensational imposition of an eschatological
point onto a soteriological system.

Dispensational View of the Church and Israel

Dispensationalists see a distinction between Israel and the
Church. According to His eternal counsels, God is dealing
with two groups of His people throughout biblical history,
namely, (1) Israel as a nation, and (2) the Church as the body
of Christ. This position is taken because dispensationalists
employ literal/normal hermeneutics in their interpretation
511
 of prophetic Scripture. The prophecies and promises of the
APPENDICES

Bible which God has given to Israel must find fulfilment in

Israel. Such passages should be taken at face value, and not
spiritualised away to refer to the Church. The golden rule
of interpretation is this, “When the plain sense makes good
sense, seek no other sense.” For example, God promised
David that his son will have a physical throne and kingdom
(2 Sam 7:12-13). Thus, Christ—the Son of David—must sit on
the throne of his father one day to rule over the whole earth
(cf. Acts 1:6). And Christ will do just that when He returns to
rule over a rejuvenated world in the millennium. The nation
of Israel occupies a prominent place in God’s plan for the last
days. He has not given up on Israel. Israel being the natural
branch will be grafted back to the good olive tree at the
divinely appointed time (Rom 11:24-26). This is one thing
we can agree with the dispensationalists; they are correct in
their eschatology. [Read Timothy Tow, Prophescope on Israel,
with a foreword by John C Whitcomb (Singapore: Christian
Life Publishers, 1992), for a discussion on Israel’s place in the
end-times].

What Constitutes Dispensationalism?

The sine qua non (i.e. essential elements) of dispensational
theology are the (1) distinction between Israel and the
Church, (2) literal interpretation of prophetic texts, and
(3) unifying principle of the glory of God. We, as reformed-
premillennialists, can agree to all three points. For us, the
point that may cause some difficulty is the third, but the
Westminster Confession of Faith 2.1 states, “God ... [works]
all things according to the counsel of His own immutable
and most righteous will, for His own glory.”

Therefore, have we as Bible-Presbyterians become

dispensational? No, because we do not hold to a
dispensational scheme but a covenantal one. Covenant
theology is succinctly expressed in our doctrinal
512
constitution—The Westminster Confession of Faith—in

APPENDIX B
Chapter VII, “Of God’s Covenant with Man.” Neither would
dispensationalists accept reformed-premillennialists as
belonging to their camp. This is because dispensationalists
do not agree that the dispensations are “different methods
of administering the so-called Covenant of Grace.”
Dispensationalists see the divine goal as the glorification of
God, while covenant theologians see the divine goal as the
salvation of man. To us, the glory of God is not so much the
goal but the result of God’s salvific work. Dispensational
theology is a discontinuous system; it uses a chopper to cut
up the Bible into separate pieces. Covenant theology, on the
other hand, is a continuous system; it uses a needle with a
scarlet thread to tie up the whole Bible. Although we accept
the premillennialism of dispensationalists, we categorically
reject their theological grid.

513
 Appendix C 
GOD’S HOLY LAW
APPENDICES

Timothy Tow

“And the LORD God took the man, and put him
into the garden of Eden to dress it and to keep it.
And the LORD God commanded the man, saying,
Of every tree of the garden thou mayest freely eat:
But of the tree of the knowledge of good and evil,
thou shalt not eat of it: for in the day that thou
eatest thereof thou shalt surely die” (Gen 2:15-17).

“And when the woman saw that the tree was good
for food, and that it was pleasant to the eyes, and
a tree to be desired to make one wise, she took of
the fruit thereof, and did eat, and gave also unto
her husband with her; and he did eat. And the
eyes of them both were opened, and they knew
that they were naked; and they sewed fig leaves
together, and made themselves aprons. And they
heard the voice of the LORD God walking in the
garden in the cool of the day: and Adam and
his wife hid themselves from the presence of the
LORD God amongst the trees of the garden. And
the LORD God called unto Adam, and said unto
him, Where art thou? And he said, I heard thy
voice in the garden, and I was afraid, because I
was naked; and I hid myself. And he said, Who
told thee that thou wast naked? Hast thou eaten
of the tree, whereof I commanded thee that thou
shouldest not eat? And the man said, The woman
whom thou gavest to be with me, she gave me of
the tree, and I did eat. And the LORD God said
unto the woman, What is this that thou hast
done? And the woman said, The serpent beguiled
me, and I did eat. And the LORD God said unto
514
 the serpent, Because thou hast done this, thou art

APPENDIX C
cursed above all cattle, and above every beast of
the field; upon thy belly shalt thou go, and dust
shalt thou eat all the days of thy life: And I will
put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy
head, and thou shalt bruise his heel” (Gen 3:6-15).

In these days of widespread lawlessness, affecting even the

Christian Church to our shame and pain, it is not only
timely, but urgent, for us to preach on God’s holy Law. This
Law God has given to mankind through Moses in the Ten
Commandments.

Before we go into this subject, let us learn a lesson from

the fortunate state of our nation under God, Singapore that
we love. Though one of the smallest nations, Singapore is
known throughout the world. We have a good many firsts.
We have the tallest hotel, and at the Bird Park I was told we
have the highest man-made waterfall in the world! We are
the biggest port and we have the best airline. We are the
richest in Asia next to Japan, but if you do not believe me,
just look into your CPF account! How is it that a tiny nation
like ours has become the envy of bigger nations, and the
praise of those who respect us? The answer to this question
is good government, and a corollary to this is a law-abiding
people.

When God created man and put him into the Garden of
Eden, which was Paradise, or Heaven on Earth, here was the
perfection of perfections of good government. But to live
happily in Paradise, man must obey his Creator. A holy God
must have a consecrated people, a people absolutely obedient
to His holy Law. To deviate in the least from His will or holy
Law is disaster. So, the first thing that God did to the first

515
 man and woman after bringing them into the world was to
APPENDICES

tell them the vital importance of obeying His holy Law.

This He did by setting up two trees in the Garden, the Tree

of Life and the Tree of the Knowledge of Good and Evil.
“And the Lord God commanded the man, saying, Of every
tree of the garden thou mayest freely eat: But of the tree of
the knowledge of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof thou shalt surely die” (Gen
2:16-17).

Now, we know the tragic sequel to this primeval event, how

Eve under temptation and Adam by deliberation ate of the
forbidden fruit. By the way, that fruit was not the apple as
the world blindly believes and repeats. Yes, even ministers in
high government misquote this portion of the Bible.

Now, the Lord God is a just God. He did not say “thou shalt
not touch” as Eve reported. All He said was “Thou shalt not
eat of it.” It is dangerous to add to God’s Word or to take
away from it. At any rate, both man and woman had eaten of
the fruit of the Tree of the Knowledge of Good and Evil, and
in so doing they brought death into the world. They broke
the holy Law of God. “Wherefore, as by one man sin entered
into the world, and death by sin; and so death passed upon
all men, for that all have sinned” (Rom 5:12).

That man should obey God absolutely as expressed in the

Commandment not to eat of the Tree of the Knowledge
of Good and Evil is known in theological language as the
Covenant of Works. That is to say, if man would do all that
God commands him, then he can live as long as he keeps on
obeying Him. Thus Moses promises the Israelites life in the
Promised Land if they will refrain from their old Egyptian
ways and keep themselves from the heathen practices of
the Canaanites and fully follow the Lord. “After the doings
516
of the land of Egypt, wherein ye dwelt, shall ye not do: and

APPENDIX C
after the doings of the land of Canaan, whither I bring you,
shall ye not do: neither shall ye walk in their ordinances. Ye
shall do my judgments, and keep mine ordinances, to walk
therein: I am the LORD your God. Ye shall therefore keep
my statutes, and my judgments: which if a man do, he shall
live in them: I am the LORD” (Lev 18:3-5).

The Covenant of Works is not only transacted openly

between God and man in a verbal statement, but invisibly
inscribed upon the human heart. We are given a conscience
that tells us inwardly that if we do good, God will bless us,
and conversely, if we do bad, God will punish us. “Who
will render to every man according to his deeds: To them
who by patient continuance in well doing seek for glory
and honour and immortality, eternal life: But unto them
that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath ... which shew the
work of the law written in their hearts, their conscience also
bearing witness, and their thoughts the mean while accusing
or else excusing one another” (Rom 2:6-15).

But man has broken the holy Law of God. Man has sinned,
and God’s Word declares, “The soul that sinneth, it shall die”
(Ezek. 18:4). “For by the works of the law shall no flesh be
justified” (Gal 2:16). “For whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all” (Jas 2:10).

Man having failed to keep the Covenant of Works, he is

expelled from the Garden. He not only has to die, but also
to live a life of toil and sweat, and woman must suffer pain
in childbirth. Man has lost his right to live. To redeem him
from death, God has to work on man’s behalf by sending a
Saviour. This is foretold in Genesis 3:15 when God said to
the Serpent, “And I will put enmity between thee and the
woman, and between thy seed and her seed; it shall bruise
517
 thy head, and thou shalt bruise his heel.” By the death of the
APPENDICES

Virgin-born Son of God on the cross to pay the penalty of

our sins (His heel is bruised), Satan, who has brought us into
death, is crushed. This work of Christ in delivering us from
sin and death and restoring life everlasting to us is called “the
Covenant of Grace.” “For by grace are ye saved through faith;
and that not of yourselves: it is the gift of God: Not of works,
lest any man should boast. For we are his workmanship,
created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them” (Eph. 2:8-10).
“For the wages of sin is death; but the gift of God is eternal
life through Jesus Christ our Lord” (Rom 6:23).

There are many in the world today who are working their
way to heaven by deeds of charity. Some Church-goers think
that by offering money they will find compassion from
God. This is like the Buddhist concept of earning a place in
the Western Paradise by helping the poor; like the Roman
Catholic buying indulgences, or doing penance. This will
never save you. The way to life is not through works, but
through “repentance [from sin] toward God and faith toward
our Lord Jesus Christ” (Acts 20:21). Are you trusting in your
good works and righteousness which the Bible declares to be
“filthy rags” (Isa 64:6)? For we are only condemned by God’s
holy Law.

Since we are saved by grace through faith, and not by

works, “do we then make void the law through faith?
God forbid: yea, we establish the Law” (Rom 3:31). The
Covenant of Grace in no way abrogates God’s holy Law,
i.e., the Ten Commandments. Rather, it confirms. The
Ten Commandments are the full expression of the moral
law of God. The moral law of God emanates from the holy
character of God, like the sun’s rays radiating from the sun.
They are the foundation of human society, for without this
law it would result in crime and anarchy, rebellion and chaos.
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Inasmuch as God changes not, so His character changes not,

APPENDIX C
and His law changes not. Indeed, all the laws of nations and
governments insofar as they are just are founded on His holy
Law.

One moral law that stems from the Sixth Commandment

is given through Noah: “Whoso sheddeth man’s blood, by
man shall his blood be shed: for in the image of God made
He man” (Gen 9:6). When a man commits murder, our
Singapore law decrees that he be put to death. There is no
other alternative. This law is inherited from Great Britain,
which was a devout Christian nation in times past. This
stabilises our society. But today, Britain has veered from her
Christian past. Capital punishment is done away with. What
is the result? Murders are rampant and on the increase, and
that is the same with every other country that has done away
with the Sixth Commandment and capital punishment. The
holy Law of God, says Calvin, is a sword that restrains evil,
and must remain always. When it is done away or bound by
man’s willful foolishness, crime and corruption multiplies.
Woe to the nations that take lightly the Law of God.

But what is the relationship between the Christian and

the holy Law of God? There is a school of theology known
as Dispensationalism that says that since the law is done
away with by the coming of Christ, we are no more under
the law. Therefore the Ten Commandments are abrogated
together with the ceremonial and statutory laws of the Old
Testament. When the Ten Commandents are taken lightly,
antinomianism results. Chambers defines antinomianism
thus: “The belief that Christians are emancipated by the
gospel from the obligation to keep the moral Law—a
monstrous abuse and perversion of the Pauline doctrine of
justification by faith ...”. One moral law, namely the Sabbath
law of the Fourth Commandment, is particularly abused. To
the Dispensationalist the Lord’s Day is the same as any other
519
 day. They are not careful to keep it holy, i.e. to separate it
APPENDICES

for a Day of holy rest and worship. As a result, we find no

peace on weekdays, since we spurn the peace He gives when
we keep the Lord’s Day.

The Ten Commandments remain a restraint to Christians,

to keep us from sin. The Ten Commandments, says Calvin,
is also like a whip, especially to our flesh, to urge us, like a
tardy animal, forward to its work. We need the Law to keep
us straight. It is also a lamp unto our feet and a light unto our
path. Christians walking in its light are kept from stumbling
into sin. Christians, having the new life of God in them by
the new birth, love this law and meditate on its virtues, ever
willing to do His will by His holy Precepts. Jesus says, “If you
love Me, keep My Commandments.” And John says, “For this
is the love of God, that we keep His commandments: and His
commandments are not grievous” (1 John 5:3). Hence the
Ten Commandments are taught to candidates for baptism in
the Catechism Class. The Ten Commandments are basic to
the Christian Faith.

The holy Law of God springs not only from His holiness but
also from His love. The Ten Commandments, according to
Jesus’ exposition, may be briefly summed up in the Great
Commandments. The First Tablet relates to our duty towards
God, so it is comprehended in “Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all
thy mind” (Matt 22:37). The Second Tablet that relates to
duty to our fellow men is comprehended in “Thou shalt love
thy neighbour as thyself.” Yea, on these two commandments
hang all the law and the prophets. God’s Law is balanced by
God’s love. By way of contrast, ancient Chinese law allowed
a father to kill his son. Muslim law punishes a thief by
cutting off his hand. Moses’ Law, which is given by God and
tempered with love, yea even mercy, punishes a sheep stealer,

520
for example, with paying double compensation if the stolen

APPENDIX C
animal is returned, and four-fold if it be not returned.

What Law in all the world is there greater than this? So

Moses asked the Israelite nation that had received God’s
holy Law on mankind’s behalf, “And what nation is there
so great, that hath statutes and judgments so righteous as
all this law, which I set before you this day? Only take heed
to thyself, and keep thy soul diligently, lest thou forget the
things which thine eyes have seen, and lest they depart from
thy heart all the days of thy life: but teach them to thy sons,
and thy sons’ sons” (Deut 4:8-9). Our response: “O how love
I thy law! it is my meditation all the day” (Ps 119:97). The
whole Bible is God’s holy Law. Let us not only keep His holy
Law, but treasure it forever in our heart by constant reading
and meditation.

In these days of widespread lawlessness affecting even the

Christian Church to our shame and pain, it is not only timely,
but urgent, for us to preach on God’s holy Law.

Jesus says, “Think not that I am come to destroy the law,

or the prophets: I am not come to destroy, but to fulfil. For
verily I say unto you, Till heaven and earth pass, one jot
or one tittle shall in no wise pass from the law, till all be
fulfilled” (Matt 5:17-18).
[This article was originally published in the July-September
1988 issue of the Reformation Banner.]

521
 Appendix D 
FAITH: TRUE OR FALSE?
APPENDICES

Timothy Tow

“Faith” is one topic we often hear discussed, though we are

living in a materialistic world. It is a topic we enter into
when we are perplexed by life’s many problems. Faith in God
seems to be a logical solution to our problems after all!

The text of this message: “Faith: True or False?” is found in

Hebrews 6:4-9 as follows: “For it is impossible for those who
were once enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost, and have tasted
the good word of God, and the powers of the world to come, if
they shall fall away, to renew them again unto repentance;
seeing they crucify to themselves the Son of God afresh, and
put Him to an open shame. For the earth which drinketh in
the rain that cometh oft upon it, and bringeth forth herbs
meet for them by whom it is dressed, receiveth blessing from
God: But that which beareth thorns and briers is rejected,
and is nigh unto cursing; whose end is to be burned. But
beloved, we are persuaded better things of you, and things
that accompany salvation, though we thus speak.”

The Scripture we have read describes the character of a false

faith. By showing us what is false, we see the true faith more
clearly. Now, there are those who go to church week after
week. But it is God from above who can look into our hearts,
and it is He who will divide us into those who have the true
faith, and those who have the false faith. The Apostle likens
the two types of faith to two types of earth. The preaching of
the Word of God is like rain that comes down on earth. The
good earth produces good fruit. In our church compound,
we have planted some Pisang Rajah. Because the earth is
good it brings forth very sweet fruit. But then we have also

522
very poor soil, where the fruit it produces is sour. Here is a

APPENDIX D
picture of true faith and of false faith.

True Faith versus Unfounded Faith

Now let us consider some aspects of the false faith. First, the
false faith may be called an “unfounded faith,” When you
get into trouble, some rich old lady might try to comfort you
thus, “It will be alright so long as you have faith.” What faith?
“So long as you have that feeling, you know, that faith in you!”
“Whether you have faith in Kwan Yin, or faith in Mohammed,
or faith in yourself, so long as you have got that faith, you’ll
be alright!” This sort of faith is like a ship carrying an anchor,
but with a six-foot chain. In time of trouble, you cast the
anchor to find it dangling in the air! There is no foundation.
This is a false faith.

The Apostle Paul says, “repentance toward God, and faith

toward our Lord Jesus Christ” (Acts 20:21). Your faith must
have a foundation, and that foundation is the Rock—Jesus
Christ. Is your faith anchored in Jesus Christ? Anything less
is a false faith.

Perhaps you are a free-thinker. Realise that you have an

unfounded faith in yourself that will never bring you
salvation, except you come to the Lord Jesus Christ. Jesus
says that whoever will hear His words and do them will be
like building his house upon a rock. That Rock, let me say
it again, is Jesus Christ. Whatever trouble that comes into
our lives can never shake us. A free-thinker can no more be
confident in himself when trouble comes!

True Faith versus Implicit Faith

The second type of false faith is known as “implicit faith,”
This is a Roman Catholic term. The word “implicit” comes
from the Latin word meaning “to fold”. It is a blind faith. “You
cannot have understanding in matters of faith,” that is what
523
 the Roman Catholic Church says. “You can, only implicitly.
APPENDICES

You must rely entirely on us, the priests, who have studied
the Scriptures. We are the ones to tell you what to believe
and what not to believe.” So, in earlier days, for anyone to
read the Bible or expound the Bible, there would be the risk
of being burned at the stake. Implicit faith is blind faith. A
false faith, my Roman Catholic reader!

A fellow pastor told me that when he went to Medan recently,

he found the Church there has become quite degenerate.
The people have the Bible, but they never open it. When
he quoted the most famous verse in the Bible, and asked
them if they knew it, they replied, “Where is it? They have
never heard nor read John 3:16. These inside the established
Church of the Bataks have also been led by blind pastors.
“Can the blind lead the blind? Shall they not both fall into the
ditch?” (Luke 6:39). The true faith is not the implicit faith,
the faith that is folded up, the faith that is blind. The true
faith is founded on knowledge. The true faith is explicit faith.
That is the open faith, unfolded faith, when it is declared to
you by the preaching of the Bible.

The Bible is an open Book. When it is well explained to us

we say, “This is logical faith, this is founded on fact.” Now,
we celebrate the Resurrection of Jesus Christ at Easter. Did
He not show Himself ten times to the Apostles in order to
establish the fact that He is risen from the dead? Therefore,
He is able to save us to the uttermost! Ours is an open faith,
and not a blind, “implicit” faith. Do you have it?

True Faith versus Ritualistic Faith

Thirdly, the false faith is a “ritualistic faith.” For example,
the doctrine of baptismal regeneration: Except it is sprinkled
with the holy water by the priest of the Roman Catholic
Church, they declare, every unbaptised baby, when it dies,
goes to hell! Every baptised adult, if he has committed a
524
mortal sin and has not made confession, when he dies, he

APPENDIX D
goes to hell! This kind of ritualistic faith is a false faith.

Jesus says, “Except a man be born of water and the Spirit he

cannot enter into the Kingdom of God.” Except a man be
born of water and the Spirit, which is corroborated by Paul
in I Corinthians 12:13, he cannot be saved. Not the ritualistic
faith of man-made holy water, but rather, the Spirit-baptised
faith. You must be born again by the water of the Spirit. Can
you say that?

The saving work of the Holy Spirit is like rain. It may come
in a storm, or it may come in a drizzle. Nevertheless, the rain
comes to revive our hearts so parched and dried up by sin. I
pray that you may have a Spirit-baptised faith, not ritualistic
faith, as you read on.

True Faith versus Undigested Faith

The false faith is that faith called “undigested faith,” “This
people come to Me and they draw nigh unto Me with their
mouths and they honour Me with their lips, but their hearts
are far away from Me” (Matthew 15:8). They come to church
and they sing hymns, they read in the responsive reading,
but their thoughts are far away from God.

Their hearts are never touched. Calvin says those who have
Christ on their lips and Christ in their minds can merely
give mental assent to the truth. This is not saving faith. You
were brought up in the church. You do not have idols. And
you say, “Our parents were Christians but we don’t go to
church now,” “Do you believe the Bible?” “Yes, every word.”
“Who is Jesus Christ?” “He is the Saviour of the world.” “But
is He your Saviour?” You cannot say! Undigested faith, mere
mental assent, is a faith that is false. True faith must be
absorbed into your inner-most being. True faith is digested
faith.
525
 Once I went to hospital to baptise a 12-year old Sunday
APPENDICES

School student of Life Church. This young boy was dying

of a heart disease. He knew that his days were numbered.
After I baptised him he died within one week. Now, when I
baptised him with a borrowed bowl from the nurse, a bowl
full of water, he looked with sparkling eyes, “Pastor, need I
also drink the water?” This shows a faith that reaches down
to the stomach! Jesus says, “Except ye eat the flesh of the Son
of Man and drink His blood ye have no life in you.” That’s it!
It must go into the whole system, it must be a digested faith.
You have eaten Jesus!

The Jews could not understand: “What, He’s teaching

cannibalism? Eating somebody’s flesh?” The Lord did not
mean it literally, but spiritually. “You must have a part with
Me, that My death and sufferings on the cross become as
food received into your body.” Do you receive Jesus with joy
and gladness as you eat a hearty meal? I thank God He died
on the cross for my sins; and by believing, all my sins are
forgiven and I am on my way to heaven. As simple as that,
“If you will”—as simple as that—“if you will take it.” You
see, the trouble with us is like some patients when they go
to see a doctor. They take the medicine home but put it on
the shelf after only one sip. They have no faith in the doctor.
“Undigested faith” is false faith! O may you receive Christ
fully and heartily now!

True Faith versus Self-Deluding Faith

Then, there is that false faith called “Self-deluding faith.”
False, deceiving faith. You think that you believe but you
don’t. In the last verse of the second chapter of John, when
Jesus Christ was in Jerusalem and did many miracles, the
crowds believed on Him for the miracles they had seen. But
Jesus did not believe them. Jesus did not commit Himself to
them because He knew them through and through. When
the Lord Jesus Christ fed the five thousand with the five
526
loaves and two fishes, all of them applauded, “Marvellous,

APPENDIX D
marvellous!” One of them was Judas. “Praise the Lord, praise
the Lord,” he yelled. He believed Jesus for the things that are
of the flesh. Some people come to church because there are
some advantages to be gained.

Do you believe Jesus for some of these advantages? Now,

when Jesus repudiated the five thousand who came the
next day for material gain, we see Judas’ faith turn sour.
“Self-deluding faith.” As for Peter, he said, “Lord, to whom
shall we go? Thou hast the words of eternal life. And we
believe and are sure that thou art that Christ, the Son of
the living God”— the Saviour of the world. So, when Peter
was professing his faith with a burning heart to Jesus, there
walked away old Judas, sulking. Judas was deluded in the first
instance. Self-deluding faith is not the true faith.

Self-deluding believers! When testing comes will you say

to the pastor, “God doesn’t answer my prayer, why should I
attend your church?” We can never come to God like this.
We can only kowtow before Him confessing our sins. We are
beggars, not choosers. Beware of self-deluding faith!

True Faith versus Self-Preserving Faith

Finally, but by no means exhaustive, is the “self-preserving
faith.” What is the self-preserving faith? That is taught
again by the Roman Catholic Church. If you don’t work your
salvation well enough you cannot go to heaven. You need the
merits of saints and martyrs, of Mary and Jesus to help you
to go to heaven. Salvation depends on your works! That is
the saddest news of the Gospel that can ever be preached to
me, if going to heaven depends on the good I have done.

Spurgeon says, “If my garment of salvation needs but one

stitch from me, I’m lost.” This self-preserving faith is a false
faith. The true faith is the God-persevering faith in me that
527
 saves. It is the Spirit of God working within us, persevering
APPENDICES

in us, that is the true faith. The God-persevering faith is the

faith that will carry us to heaven, that gives us peace and
security, that gives us assurance of life everlasting. Jesus says,
“I give unto them eternal life and they shall never perish,
neither shall any man pluck them out of my hand. My Father,
which gave them me, is greater than all; and no man is able
to pluck them out of my Father’s hand” (John 10:28, 29).

Praise God for this hymn, “He will hold me fast: for my
Saviour loves me so, He will hold me fast.” So Paul can say,
“For I know whom I have believed and am persuaded that he
is able to keep that which I have committed unto him against
that day.” That is the Protestant faith and the true faith. That
is the reason why when other people are crying and upset,
we can remain calm, for we know that, come what may, the
Lord will never let us down. Come what may, He is going to
persevere in me to see me through. Once saved, praise the
Lord, He will not allow me to be lost. Once saved, always
saved!

I may stray from Him, but He will not let me for long. He will
always bring me back to Himself. Praise the Lord, salvation
is not what we can do. Salvation is all in Him, but we need
more faith!

What is the work of God that we must do? Jesus says, “The
work of God is that you believe on Him whom He has sent.”
Some of you have come from a background of implicit faith,
of a ritualistic faith, of an undigested faith, of a self-deluding
faith or self-preserving faith. Let go, and let Jesus take over!
This is the true faith! This is the saving faith. This is the
faith that saves you now, and forever. Amen.

528
 Appendix E 

APPENDIX E
BAPTISMAL REGENERATION EXAMINED
Jeffrey Khoo

The doctrine of baptismal regeneration teaches that baptism

is essential for salvation. Those who teach this doctrine say
that faith in Christ is not enough, one must go through the
rite of water baptism if one is to receive salvation. Thus, their
salvation formula is: Faith plus baptism equals salvation.

The question we want to ask ourselves is: “Does the Bible

teach this?” This paper seeks to answer this question. Is
baptismal regeneration tenable on the basis of principles of
Bible interpretation, theology and context?

Principles of Bible Interpretation

Fallacious doctrines stem from equally fallacious
interpretation. The Bible means what it says and says what it
means. It is, therefore, imperative that we rightly divide the
Word of truth (2 Tim 2:15). If we do not interpret Scripture
accurately, we may fall into the danger of adding to or
subtracting from God’s Word.

The sixty-six books of the Bible, both the Old Testament

as well as the New Testament, are the inspired, infallible,
inerrant and authoritative Word of God. The Old Testament
and the New Testament are an organic unity. They are
inseparable. They belong together. They are intrinsically
connected. This fact is succinctly expressed by these two
couplets: “The Old is by the New explained, the New is in the
Old contained,” and “The New is in the Old concealed, the
Old is by the New revealed.” Jesus Himself regarded the Old
Testament as the Word of God (Matt 5:17-18). He explained
the things concerning Himself to the Emmaus disciples
from the Old Testament (Luke 24:27). It is, therefore, crucial
to realize that if any doctrine is to be formulated, it must
529
 find basis not only in the New Testament but also in the Old.
APPENDICES

Sadly, those who teach baptismal regeneration fail to apply

this. Most of the arguments offered are taken from so called
“proof texts” from the Gospels and Acts. Some of these verses
are Mark 16:16, Acts 2:38 and Acts 22:16. These verses
seem to support the idea that water baptism is essential for
salvation. However, in biblical interpretation, formulation of
any doctrine must find basis not just in the Gospels and Acts,
which are historical books but also in the Epistles, which are
essentially doctrinal in nature, and in the Old Testament.

The Gospels and Acts, being historical in nature, primarily

record for us what Jesus and the Apostles did and taught.
Declarative statements are usually given without explanation
or exposition. The Epistles are the books which deal with
doctrine. The Epistles articulate what Jesus declared, and
explain the significance of the Old Testament concerning
Christ. Those who teach baptismal regeneration have failed
to recognize the need to reconcile their doctrine with the
Epistles, particularly Romans and Galatians. In the process
of presenting their doctrine of baptismal regeneration, they
have interpreted the verses out of context.

Another important principle in biblical interpretation is

that Scripture must not be made to clash with Scripture.
The Bible does not contradict itself. In Romans, Paul in no
uncertain terms emphasized the fact that salvation is by
grace through faith. “For therein is the righteousness of God
revealed from faith to faith: as it is written, The just shall live
by faith” (Rom 1:17). If we say that water baptism is essential
for salvation, why then did not Paul mention baptism as a
requirement? Paul should have said, “The just shall live by
faith and through baptism.” But nowhere in the entire book
of Romans did Paul elevate the rite of water baptism to the
level of the faith we must have in Christ in order to be saved.
In Ephesians 2:8-9, Paul makes it very clear, “For by grace
530
are ye saved through faith; and that not of yourselves: it is

APPENDIX E
the gift of God: Not of works, lest any man should boast.”

Then, how about James 2:20 which states that “faith without
works is dead”? The proponents of baptismal regeneration
say that “works” here include water baptism. Now, it is vital
to interpret the Bible in its proper context. A knowledge
of the historical context would play an important role in
helping us to interpret the Epistle of James. The historical
context can be seen in chapter 1:26-2:13 and 4:1-11. James
was addressing a people who called themselves Christian
but showed no repentance in their lives. The argument that
water baptism is essential for salvation cannot be argued
from here because baptism is not even mentioned in James.
We, therefore, cannot equate “works” with “baptism”. If we
do, we will make James say what he did not say.

It is equally important to note the authorial intent of James.

James was rebuking sin. He was not giving a discourse on
the importance of baptism for salvation. What James was
trying to drive at was that if a person says he has faith, his
life must manifest the marks of grace. True faith will result
in a changed life shown by good works but good works are
not the means whereby a man obtains salvation.

The proponents of baptismal regeneration have started on a

wrong premise for interpreting the Bible. They have failed to
allow Scripture to speak for itself. Rather, they have read into
Scripture and thereby teach a doctrine which is contrary to
the historic Christian faith.

Theological Grounds
The doctrine of baptismal regeneration is an attack on the
very heart of the gospel and the work of Christ. To say that
baptism is essential for salvation is equivalent to saying that
Christ’s death on the cross was not sufficient to save sinners
531
 because anyone who wants to be saved must, on his part,
APPENDICES

go through the waters of baptism. Paul calls this “another

gospel” (Gal 1:8-9). Paul warned, “But though we, or an
angel from heaven, preach any other gospel unto you than
that which we have preached unto you, let him be accursed.”
It is, therefore, of utmost importance that we understand
the doctrine of salvation. In Galatians, Paul warned the
Christians against a group of false teachers called Judaizers
who taught that in order to be saved, one must not only
believe in Christ, one must also be circumcised. Paul called
these people “false brethren”.

In Romans, Paul contended with the Judaizers very fiercely.

Paul argued very strongly that salvation is not by works but
solely by grace through faith. In chapter 4, Paul answered the
question, “Was Abraham justified by faith or works?” Paul
pointed out that “Abraham believed God, and it was counted
unto him for righteousness” (Rom 4:3; Gal 3:6). Paul further
argued that salvation did not come because Abraham was
circumcised. Abraham was saved “Not in circumcision, but
in uncircumcision. And he received the sign of circumcision,
a seal of the righteousness of the faith which he had yet being
uncircumcised: that he might be the father of all them that
believe, though they be not circumcised, that righteousness
might be imputed unto them also; and the father of
circumcision to them who are not of the circumcision only,
but who also walk in the steps of that faith of our father
Abraham, which he had being yet uncircumcised” (Rom
4:10-12). Abraham was, thus, saved before circumcision! It
is important to know that the New Testament sacrament of
water baptism is identified with the Old Testament rite of
circumcision (Col 2:11-12). Abraham was justified by faith
alone. It is the same for New Testament believers—Sola Fide.
Faith is the only requirement for salvation.

532
What then is water baptism all about? According to the

APPENDIX E
Westminster Shorter Catechism question ninety-four:
“What is Baptism?” The answer is “Baptism is a Sacrament,
wherein the washing with water, in the name of the Father,
and of the Son, and of the Holy Ghost doth signify and seal
our engrafting into Christ, and partaking of the benefits of
the covenant of grace, and our engagement to be the Lord’s.”
Baptism cannot save. It is a sign and a seal (Gen 17:11; cf.
Rom 4:11). They signify and visibly represent the things that
should have already taken place in the heart, namely, faith,
conversion, forgiveness of sin, communion with Christ,
etc. The sacrament of water baptism is a means of grace. It
serves to help sinful people understand in pictorial form the
spiritual truths concerning salvation. Baptism is, thus, “an
outward sign of an inward grace.” That is why Paul said, “But
he is a Jew, which is one inwardly; and circumcision is that of
the heart, in the spirit, and not in the letter” (Rom 2:29; Deut
10:16). Paul saw baptism as an expression of faith in Christ.
To the Corinthians, he said, “Christ sent me not to baptize,
but to preach the gospel” (1 Cor 1:17). If the gospel and
baptism are both essential for salvation, then Paul should
have said, “Christ sent me both to preach and to baptize.” It
is important to see the sacrament of water baptism in the
correct theological perspective.

The doctrine of baptismal regeneration apparently suggests

that a person has the ability to decide whether he wants to
be saved or not. An explanation concerning the doctrine of
man and of sin is needed here.

Man has no ability whatsoever to save himself from sin.

After the Fall, man became totally depraved. The heart of
man is completely corrupted by sin (Jer 17:9). Man is dead
in sin (Eph 2:1). Man is not able to respond to spiritual
things (1 Cor 2:13-14). Given the choice, man will choose
to reject Christ rather than believe in Him. “As it is written,
533
 there is none righteous, no, not one; there is none that
APPENDICES

understandeth, there is none that seeketh after God” (Rom

3:10-11). How then can man be saved? It is only by the grace
of God. God, before the foundation of the world, chose
some to be saved (Eph 1:3-11). He made salvation possible
by sending His only begotten Son, Jesus Christ, to die for
sinners (John 3:16; Rom 5:8). Knowing that we cannot and
will not come to Him by ourselves, He draws us to Himself
(John 6:37, 44). Even the very faith to believe was given to
us by God. And having saved us, He continues saving us
to the very end (Rom 8:28-39). This is a wonderful truth. It
not only comforts our hearts, it also gives all the glory to
God. Salvation is by grace from beginning to end and not by
works. Charles H. Spurgeon, “the prince of preachers,” said,
“If my garment of salvation requires only a stitch from me, I
am lost!” Baptismal regeneration is such a stitch.

Contextual Grounds
In order that the arguments for baptismal regeneration
be valid, they must of necessity find consistency in the
Bible where every person saved were saved after they were
baptized. However, this is not the case. Baptism is not
mentioned in Acts 4:4; 9:35; 11:21; 13:12, 48; 14:1; 17:4, 12,
34 when the people, after hearing the gospel, believed and
were saved. Although, it is not stated that they were baptized,
we are not saying that no baptism occurred. The point Luke
was trying to drive at was that salvation came by way of faith
alone — they “believed”.

Consider the example of Cornelius in Acts 10:44-48. Peter

was directed of the Lord to preach the gospel to Cornelius,
a centurion. Acts 10:44 tells us that “While Peter yet spake
these words, the Holy Ghost fell on all them who heard the
word.” Note that the Holy Spirit indwelt Cornelius and his
household before baptism (Acts 10:47-48). Romans 8:9 says,
“Now if any man have not the Spirit of Christ, he is none of
534
his.” Are those who teach that water baptism is essential for

APPENDIX E
salvation saying that Cornelius was not saved before he was
baptized? The fact that Cornelius received salvation before
baptism is confirmed by Peter’s report to the Jerusalem
Council in Acts 11:15-17. Peter reported that Cornelius
received the baptism of the Holy Spirit just as the Apostles
had received theirs at Pentecost. This was the basis on which
Peter concluded that salvation was also given to the Gentiles.
Therefore, the baptism of the Holy Spirit, and not water
baptism, causes regeneration.

Consider Acts 19:1-6. In this incident, we find a group of

John’s disciples. They were baptized with water by John but
did that baptism save them? The answer is obviously in the
negative. Paul had to instruct them concerning the way to
salvation which is in Christ alone. That is why Paul had to
ask this searching question: “Have ye received the Holy Ghost
since ye believed?” This verse and the subsequent verses tell
us that Paul’s concern was not whether they had already
been baptized with water but whether they had received the
baptism of the Holy Spirit. Regeneration is associated with
Holy Spirit baptism, not water baptism. The physical act of
water baptism does not and cannot save.

In the process of arguing against the doctrine of baptismal

regeneration, we are not saying that the ordinance of water
baptism is not important. Indeed, baptism is commanded
of the Lord. However, it must be stated categorically that
baptism is necessary unto obedience but not necessary unto
salvation. Dear reader, do you belong to a church which
teaches that water baptism is necessary for salvation? Please
understand that the Lord Jesus Christ and the Apostles did
not teach this. The Apostle Paul made it very clear: “The
just shall live by faith” (Rom 1:17). “For by grace are ye saved
through faith; and that not of yourselves: it is the gift of God:
Not of works, lest any man should boast” (Eph 2:8-9). If you
535
 do belong to such a church, the Bible commands separation
APPENDICES

and withdrawal from false churches (2 Cor 6:14-18; 1 Tim

6:3-5; 2 Tim 2:16-21; Eph 5:11). Do you love the Lord? Jesus
said, “If a man love me, he will keep my words: and my
Father will love him, and we will come unto him, and make
our abode with him” (John 14:23).

536
 Appendix F 

APPENDIX F
THE SPIRIT OF TRUTH AND THE SPIRIT OF ERROR
Timothy Tow
Introduction
“Beloved, believe not every spirit, but try the spirits whether
they are of God: because many false prophets are gone out
into the world.” As the Apostle John warns of false spirits
and false prophets, more so does our Lord the same, yea,
even false Christs “shall show great signs and wonders;
insomuch that, if it were possible, they shall deceive the very
elect” (Matt 24:24). Peter adds with “false teachers among
you, who privily shall bring in damnable heresies” (2 Pet 2:1),
while Paul rounds up the list with false apostles (2 Cor 11:13),
false brethren (2 Cor 11:26) and false witnesses (1 Cor 15:15).

Furthermore, our Lord likens these agents of falsehood in

the parable of the Good Shepherd to thieves and robbers,
strangers, hirelings and wolves. But His sheep will not
follow them. The sheep with keen discernment between the
master’s voice and the voice of a stranger will keep out of
harm’s way. Conversely, the Apostle John concludes, “We are
of God: he that knoweth God heareth us; he that is not of
God heareth not us. Hereby know we the spirit of truth, and
the spirit of error” (1 John 4:6). Hereby is the test: if you say,
“Amen,” to the preaching of the Truth, you have the Spirit of
Truth. If you reject the preaching of the Truth, you have the
Spirit of Error!

The Spirit of Error

Now, Jesus says He is the Truth (John 14:6). If anyone attacks
His Person, like the Docetists in John’s day denying His
humanity (1 John 4:3), he is the tool of the Spirit of Error.
When Arius, forerunner of today’s Jehovah’s Witnesses, in
the fourth century denied the full Deity of Christ, he was also
used by the Spirit of Error. Throughout the long centuries,
537
 the Spirit of Error has made the salvation of a man’s soul not
APPENDICES

by the sole grace of God, but by the complicated system of

works by Mary, martyrs and saints, etc., etc. Of more recent
history there have arisen the modernists and liberals who
reject His infallible, inerrant Word, with the latest so-called
Neo-Evangelical scholarship that hypocritically speaks of a
“limited inerrancy.” It is the Spirit of Error that counters the
inerrancy of the Bible, yea, even the living Word who is Jesus
Christ. But we believe the Word to be infallible and inerrant
to the jot and tittle, and hereby reaffirm our faith on this
doctrine of doctrines.

The Spirit of Truth

While Jesus is the Truth, the Spirit of Truth is Another
Comforter whom the Lord, before His departure, promised
to send to His Church (John 14:16). The Spirit of Truth is the
Holy Spirit, the third Person of the Holy Trinity (Matt 28:19).
He proceeds from the Father (John 15:26). He manifested
Himself in power at Pentecost by giving utterance in many
languages to the Apostles in order to expedite the Great
Commission of the ascended Lord (Acts 2). He is sent to
indwell believers and to teach and guide the Church into all
truth (John 14:17; 16:13). The mark of the Spirit of Truth is
that He will not speak of Himself, but rather testify of the
Son. He shall glorify the Son, for He shall receive of the Son
and show it to us (John 16:13, 14). The Holy Spirit, being
holy, “will reprove the world of sin, and of righteousness, and
of judgment” (John 16:8). The Holy Spirit is not a frivolous
Spirit intoxicating the Church with hysterical laughter or
with barking like dogs or roaring like lions.

The Holy Spirit does not receive our prayers as the Father
and the Son. His function rather is to make “intercession for
the saints according to the will of God” (Rom 8:27). As He
is sent from the Father by the Son (John 15:26), He is also

538
called the Spirit of Christ (Rom 8:9). He is Comforter or

APPENDIX F
Counsellor indeed, and no Jester.

Pentecostalism a New Phenomenon since 1901

In the light of what we have briefly studied of the Spirit
of Truth and the Spirit of Error, and of the various
manifestations of the latter in the course of Church history,
it is our purpose to examine a new phenomenon that has
arisen in the Christian Church since the beginning of this
century. Whereas in the centuries earlier the Spirit of Error
has attacked the Person, Work, and Word of Christ; now in
the last days, the attack is directed, ironically, against the
Spirit of Christ in the name of the Holy Spirit. This is the
greatest mischief perpetrated by the Spirit of Error, yea, even
Satan himself.

Starting out as Pentecostalism, this seemingly movement of

the Spirit has developed into a New-Pentecostalism which is
now known as the Charismatic Movement. Of its beginning,
the New International Dictionary of the Christian Church
(1978) says, “A number of fundamentalist Protestant sects
that emphasise Spirit baptism as an experience different
from conversion and evidenced by speaking in tongues (Acts
2:1-13) [were the beginnings of Pentecostalism]. They also
teach the inspiration of the Bible, salvation by conversion
and revival, instantaneous sanctification, divine healing;
and claim to be a restoration of original Christianity.

“Early Pentecostal meetings were characterised by outbursts

of ecstatic enthusiasm featuring healings, speaking in
tongues and motoric movements. Pentecostalism began as
an outgrowth of the Holiness Movement. In 1901 a Bible
School called Bethel College was started at Topeka, Kansas,
by Charles F. Parham, who using no textbook but the Bible,
drilled his students in Spirit Baptism teaching ...

539
 “One of the converts, William J. Seymour, brought the
APPENDICES

teaching to Los Angeles in 1906 where he founded the

Apostolic Faith Gospel Mission on Azusa Street. Seymour, a
black with only one eye, was described by one who attended
his mission as being ‘meek, plain spoken and no orator,’
in short, not a very charismatic personality. Despite his
unimpressive appearance, the results of the Azusa revival
attracted national attention ...

“Pentecostalism became an international movement early

in its history ... Recent developments have excited a lively
interest in Pentecostalism. Its impressive growth while the
major Protestant churches have been declining has caused
concern in many circles. The fact that higher social classes
are being attracted to its teachings—coupled with the
building of attractive modern Church buildings, accredited
colleges (such as Oral Roberts University), orphanages and
other institutions—has also brought increasing public
attention. In the post-World War II period a spate of new
‘independent’ Pentecostal groups has appeared, including
the New Order of the Latter Rain, Wings of Healing, the
World Church, the Gospel Assemblies, and the Full Gospel
Fellowship of Ministers and Churches, International. In
addition to these, practically every major denomination,
including the Episcopal, Roman Catholic and Lutheran
churches, now has its own charismatic element ...”.

Charismatics and Roman Catholics since 1967

According to The World Christian Encyclopaedia (1982
edition), as of 1980 there were 100 million people in the
world who claimed to belong to the charismatic-pentecostal
movement. What is more significant is that since 1967 the
charismatic experiences have leapt across the fence of
Protestantism into the Roman Catholic fold. What began as
pockets of tongue-speaking has now spread like a prairie fire,
as we will see later in this discussion.
540
In the early 1970s the Jesus People Movement, a young

APPENDIX F
people’s movement, swept America and parts of Europe. It
was about this time that Christian rock music began to be
popular among these Charismatic young people. This new
Contemporary Christian Music, as it came to be called, has
spread to mainstream Christianity.

From Charismatism to Ecumenism

As to the spread of Charismatic practices into the Roman
Catholic Church, its strength can be seen in such meetings.
In 1975, 10,000 Catholic Charismatics gathered at the
Vatican in Rome and received blessing from the Pope. In 1977,
a Charismatic meeting of 45,000 was held in Kansas City and
its chairman was a Roman Catholic. At the North American
Congress on the Holy Spirit and World Evangelisation, July
22-26, 1987, at New Orleans at which 35,000 to 40,000
attended, 50 percent of the conferees were Roman Catholics.
Thus, the blossoming of the Charismatic Movement into a
full-fledged Ecumenical Movement with an ever-increasing
Roman Catholic population has taken place in a matter of
two decades. Furthermore, David W Cloud, who was an eye-
witness of the North American Congress on the Holy Spirit,
says, “the charismatic movement is sweeping Asia and forms
one of the most serious challenges to our missionary work
and that of other fundamental preachers.”

Now, while it is admitted that not a few members, lay people,

in the Charismatic Movement are born again Christians
that love the Lord, it is the leaders of the movement whose
doctrines and practices energised by the Spirit of Error that
must be refuted.

In making our refutation, we would borrow in part the

Statement on the Charismatic Movement issued by the Far
Eastern Bible College, Singapore, as follows: “We see this
Charismatic Movement as a counterfeit of the work of the
541
 Holy Spirit, being in essence Satan’s confidence trick and end
APPENDICES

time deception. Everywhere denominational distinctives are

being dismantled and Christians of every sort, Protestant
and Roman Catholic, evangelical and liberal, believers and
unbelievers, are drawn together in ecumenical fellowship
— all in the name of the Holy Spirit.

“We see in the Charismatic Movement an insidious force

aiding the ECUMENICAL MOVEMENT which is fast
moving toward the formation of OIKOUMENE or ONE
WORLD, Satan’s counterfeit of ‘the Kingdom of God.’ A
movement that brings Protestantism which was liberated
from the darkness of Roman Catholicism through Luther
in the sixteenth century now back to Rome is undeniably a
movement of the Spirit of Error.”

The Error of Tongue-Speaking

Now this Charismatic Movement makes tongue-speaking
the evidence of Spirit baptism which is required of all
Christians. And tongue-speaking is the chief phenomenon
that is stressed in the coming together of Protestants and
Catholics. We affirm there cannot be such a gathering of
those who have the truth of salvation and those who are
bound by a false tradition, but by the insidious working of
the Spirit of Error. This insidious working of the Spirit of
Error has now ripened into the Togetherness Statement of
Evangelicals and Roman Catholics (ECT) since March 29,
1994, whereby the work of Martin Luther bringing in the
Sixteenth Century Reformation is all but lost.

And inasmuch as the Word of Truth declares that tongues

shall cease (1 Cor 13:8), and historical evidences during a
thousand and nine hundred years of Church history show
that Biblical tongues have ceased, it behoves us to conclude
that tongues today are not from the Spirit of Truth but from
the Spirit of Error. In the mighty Pentecost of Singapore 1935
542
when the Holy Spirit caused 2,000 to be soundly converted

APPENDIX F
through Dr John Sung, we spoke no tongues but sang hearty
praises to the Lord. The speaking of tongues was forbidden
by the doctor in his North China campaign.

At Shihkiachwang in Hopeh the Band stepped on

charismatic territory again, for the meetings were held at the
AOG Church (Assemblies of God). John Sung pointed out to
them an anomaly. These who stressed on tongue-speaking
as a sign of the Holy Spirit nevertheless had never repented
of their sins. These so-called Holy Spirit filled ones were
exhorted to come forward to confess their sins. Therefore
Dr Sung stressed again, “What a sinner needs is not the gift
of tongues but the gift of salvation. Too many who claimed
to have the Holy Spirit ended up having an unholy spirit!
Instead of being filled by the Spirit, they were felled by the
Spirit.”

That Biblical tongues have ceased is in full accord with the

great Confessions of Faith of the Protestant Churches, and
with the position of the Reformers. Charismatic tongue-
speaking is not of the Spirit of Truth but from the Spirit of
Error because it is often artificially induced through human
agents, being unintelligible, jabbering utterances bringing
confusion. “For God is not the author of confusion, but of
peace ...” (1 Cor 14:33). Even if, for argument’s sake, tongues
have not ceased, these tongue-rattling ones are silenced by
Paul’s advice to the confused Corinthian Church, “Yet in the
church I had rather speak five words with my understanding,
that by my voice I might teach others also, than ten
thousand words in an unknown tongue” (1 Cor 14:19). To
speak with understanding is to be energised by the Spirit of
Truth, to speak in a tongue of 10,000 syllables of repetitious
unintelligibility is to be energised by the Spirit of Error. I
have a new Christian friend who has been sucked into the
tongue-speaking section of the Anglican Church. He tells
543
 of his taking lessons in tongue-speaking under the tutelage
APPENDICES

of his pastor. On request he jabbered away in a repetitious

monotony of “ecstatic utterance.” Several young people
from the same church, now delivered, have similar “ecstatic
utterances,” all learnt from their pastor. Whether this is
from the Spirit of Truth or the Spirit of Error, judge ye!

The Error of Divine-Healing

The next phenomenon stressed by the Charismatics is divine
healing, miracle-working, showing off with “great signs and
wonders.” Charismatic leaders like German-born Reinhard
Bonnke, who had visited Singapore on two occasions, have
made wild claims of healing, “causing the blind to see and
the lame to walk.” To make such claim is not of the Spirit
of Truth but of the Spirit of Error. A young Charismatic star
of Singapore, Rony Tan by name, goes even to the extent of
holding “miracle rallies,” also “making the blind to see and
the lame to walk.”

Such bombastic display of pseudo-miracle power cannot

come but by the Spirit of Error; inasmuch as our Lord and
the Apostles had healed, but never by a miracle rally of
the sick. If such faith-healers claim to be followers of the
apostolic pattern, let it be known that “signs and wonders”
were only those of an Apostle (Acts 5:12). These were given
the Apostles to enable them to confirm the Infant Church
(Mark 16:20). When the Church was established, the working
of signs and wonders through healing was no longer needed.
It therefore passed with the age of the Apostles, though there
is a healing ministry by elders according to James 5.

We affirm that these Charismatic faith-healers, apart from

snatching the glory of Christ for their own megalomaniacal
ends, are deceivers, deceiving others and being deceived
themselves. This blindness to those who claim to open the
eyes of the blind is ludicrously published in Bonnke’s own
544
after-campaign report, wherein a young lady “testified”

APPENDIX F
how after the evangelist’s prayer, one of her eyes, not very
successfully operated on, had now received a clearer vision.
Nevertheless the same young lady also stated she would go
for an operation of the other eye. Now, if the faith-healer was
of the Spirit of Truth, he should have healed both eyes. Since
he did not, he was of the Spirit of Error. “When a prophet
speaketh in the name of the Lord, if the thing follow not,
nor come to pass, that is the thing which the Lord hath not
spoken, but the prophet hath spoken presumptuously: thou
shalt not be afraid of him” (Deut 18:22).

At the North American Congress on the Holy Spirit, Bonnke

boasted of how he scared a white salesman to repentance in a
music shop in Africa with Jesus coming out of his eyes. This
is what our Lord meant when he warned of “false Christs,
inasmuch that, if it were possible, they shall deceive the very
elect” (Matt 24:24).

Now, from the healing ministry has erupted a hypnotic

power whereby devotees are “slain by the spirit.” As shown
on television, the latest and most powerful “worker” is
Benny Hinn. With a swish of his hand, twenty, thirty, forty
“frontliners” would be floored by an unseen power. This, it
is claimed, is the working of the Holy Spirit. The significant
thing of these who are “slain in the spirit” is that they all fall
backwards, not forwards. “For the Lord hath poured upon
you the spirit of deep sleep, and hath closed your eyes; the
prophets and rulers, the seers hath he covered” (Isa 29:10).

Falling backwards as a result of some unseen power occurred

also in the days of Wang Ming Tao. Let Wang Ming Tao,
China’s greatest saint, who was once a charismatic but got
out of it in good time answer this enigma of being “slain in
the spirit.” In his book, These Fifty Years (in Chinese), part
of which I have translated and incorporated in mine, Wang
545
 Ming Tao and Charismatism, he says: “There is another
APPENDICES

danger linked with the Charismatic Movement, viz., many

seekers for the charismatic gifts are transgressors in speech
and walk by their abnormal, unruly and irresponsible
conduct. During a meeting some would get up and dance,
some would clap and shout, and there are others who behave
most unseemly and offensively. When counselled, they
would reply they are acting in deference to the Holy Spirit.
Should any ask them how the Spirit would cause them do
such a thing, often one of their group would cite King Saul’s
prophesying at Naioth and how he stripped off his clothes
and lay naked for a day and a night (I Samuel 19:18-24). They
admit that to lie naked is a loss of face. The Holy Spirit could
cause Saul to do such a thing. But could He not cause us to
do something special? Should the Spirit cause us to lose face,
to be a laughing stock, we would be willing to suffer shame
for the Lord’s sake. Not too long ago I saw how a charismatic
leader used this same passage of Scripture about Saul in a
magazine to prove that when the Holy Spirit fills a believer
he can behave unseemly before other people.

“What a monstrous error is this! How they have

misinterpreted to such an extreme this Scripture passage!
Now, when Saul lay naked, he was not under the blessing
of God but rather under His punishment to his shame. We
should know that Saul at this time was long rejected for
disobeying God. God had meantime anointed David King.
God’s Spirit had departed from Saul and an evil spirit had
come upon him. For envying David, he tried to kill him.
David had to run for his life to escape Saul. At last he came
to Samuel. When Saul came to know about this, he sent men
to take David. But it turned out that three times men were
sent to take him, three times these men prophesied by the
Spirit of God when they came to Samuel. They could not lay
hands on David. Finally this Saul, monster of monsters, went
himself to take David, but who could imagine that before he
546
could get his quarry, he was overturned with disgrace. Not

APPENDIX F
only did the Spirit of God cause him to speak but also meet
with what the three messengers did not experience — for a
day and a night he lay down naked. Not only should we not
seek Saul’s experience but rather flee from it ...”.

Now, out of the practice of “slaying in the spirit” has erupted

a new hysteria called “holy laughter” and out of the “holy
laughter” a newest mania of barking, crowing, meowing and
roaring of animal voices known as the “Toronto Blessing.”
This so-called “blessing” has burst not only on Christendom
but also taken centre stage of the world. It becomes
sensational news to the curious, and to the gleeful chuckle
of enemies in the world. “For they have sown the wind, and
they shall reap the whirlwind: it hath no stalk: the bud shall
yield no meal: if so be it yield, the strangers shall swallow it
up” (Hos 8:7).

Let Dr Frank McClelland and Dr Bert Oatley-Willis in

their booklet, The “Toronto Blessing:” Christian Faith or
Charismatic Feeling? (April 1995) present their observation
of the whole show:

“The following eye-witness report is by a colleague of the

authors, Don Morley. It is acknowledged that no two services
can ever be the same, but what Don has written gives a fairly
typical picture of a Toronto Vineyard Christian Fellowship
meeting. The authors, and other acquaintances, have also
attended with the purpose of making first-hand investigation
and they confirm the validity of Don’s observations. One
difference is that the Toronto Vineyard has now moved to
larger premises.

“[Don Morley’s report:] On October 20th 1994 we went to

the Vineyard Fellowship to witness the so-called ‘Toronto-
Blessing’, held in a warehouse type building near the
547
 airport. There were about 400 people in the main hall,
APPENDICES

plus an overflow room. A survey by the leader indicated

representation mainly from the United Kingdom and the
United States.

“Other countries represented were Norway, Sweden, Finland,

Germany, Holland, South Africa, Australia and New Zealand.
Most areas of Canada were represented, but only a relatively
few visitors from Toronto itself. The home congregation,
when asked to stand, numbered less than twenty. This
proved what we knew—that the ‘Toronto Blessing’ has little
impact here.

“What we observed was sickening and diabolical. Many

times we felt like walking out and had to force ourselves to
stay. For the first forty-five minutes a band with two soloists
led the singing. The people were standing and singing with
them to deafening rock type music. The songs were about
worshipping the Lord, but the music and behaviour seemed
to be opposed to the Lord’s honour. During the singing the
crowd was progressively aroused.

“In all, only about four different songs were used but each was
repeated over and over—the chorus of the first song being
sung thirty times. There was much arm waving, shouting
with horrifying screams and, when the music volume was
lowered, the drone of what must have been ‘tongues’ could
be heard. By the end of the singing many of the crowd were
exhibiting spasmodic, uncontrollable bodily ‘jerks’, which
continued for the rest of the evening. When the leaders were
speaking and one of these spasms occurred they either made
a loud shout, or their words came out as a shout.

“Apparently this evening marked nine months since these

‘happenings’ began and they felt they had now ‘come to birth’.
Between two of the songs, one of their own women went off
548
in a screaming account of the movement coming to birth.

APPENDIX F
Here screams and actions were so realistic that for a time we
thought she was actually experiencing labour pains.

“Four people were called forward to testify, but they had very
little to say except that since receiving ‘the blessing’ they had
a love for everyone. One man declared he had received the
gift of prophecy that afternoon. He also said when he saw
people lying on the floor after receiving ‘the blessing’, he
wanted to lie on top of them to share it.

“One woman was so overcome by the spasms she appeared

to be very drunk and could hardly walk. Here testimony
time was taken up by her and the leader making jokes
about her appearance of drunkenness. The crowd laughed
hilariously so that it resembled a comedy show. Following
each ‘testimony’ the leader prayed for them and they fell into
a trance, one man later roaring like a lion ...”.

The Error of Prophesying

Let it suffice to conclude with a third and last analysis
of charismatic prophesying. With the closing of the New
Testament canon, God’s revelation to man was complete.
And the Apostle Jude has said, “The faith was once [and
for all] delivered unto the saints.” No preacher is to add any
word as directly received from God to the Sacred Scriptures
nor to take any away from it. But the stress on visions, voices
and prophecies by Charismatic leaders has gone so haywire
that it encourages some dauntless charismatic suitor to tell
the young lady with whom his heart is inflamed, “The Lord
told me last night that I should marry you today.” I would
advise the harassed young lady to reply, “But the Lord did
not tell me, neither last night, nor this morning.”

David W Cloud—the discerning fundamentalist reporter—

who listened to dozens of prophecies, so-called direct
549
 revelations from God, like the prophecies received by Old
APPENDICES

Testament prophets, at the North American Congress on

the Holy Spirit, July 1987, declared that his own feelings
were best described by a man named Neil Babcox, pastor of
the Pentecostal Word of Life Church (Carbondale, Illinois),
until his leaving the Charismatic Movement. Consider
the testimony of this man who once gave such prophecies
himself and who believed in such things: “Prophetic messages
were quite common at our Church. In fact, whenever we
assembled to worship, spiritual gifts, especially the gift
of prophecy, were foremost in our minds. Even though we
followed no prescribed liturgy, there was an unwritten order
of worship that always included the opportunity for one to
prophesy according to the proportion of his faith (Romans
12:6) ...

“Our prophecies seldom if ever predicted the future. Instead

they took the form of fervent exhortations or simple words
of comfort. Generally they consisted of various biblical
phrases and fragments pieced together like a patch-work
quilt. Often they focussed upon such theme as the imminent
return of Christ or God’s forgiving love. Most of the time the
prophecies were spoken in the first person as if God Himself
were addressing us, but occasionally the phrase ‘thus saith
the Lord’ was used even as it was by the prophets of the
Bible ...

“There was something distinctly romantic about the notion

of prophesying. There you are, standing in succession to
the prophets of the Bible. Samuel and Elijah saw your day
coming and were glad. True, your lips are unclean, but they
have been touched by a live coal from off the altar. Like
Isaiah, you have heard the voice of the Lord saying, ‘Whom
shall I send, and who will go for us?’ And you responded,
‘Here am I. Send me! ...’

550
“Yes, it was all very romantic. But gradually, what had started

APPENDIX F
as a romantic venture, an idealistic quest for spiritual gifts,
was slowly imperceptibly changing. Into what, I wasn’t sure.
ALL I KNEW WAS THAT THE EXCITEMENT AND
ROMANCE OF PROPHESYING WAS TURNING INTO
AN UNEASY SENSE THAT THE PROPHECIES I HEARD,
INCLUDING MY OWN, WERE HARDLY WORTHY
OF THE NAME. THE IDEA THAT THEY WERE THE
WORDS OF THE LIVING GOD WAS BEGINNING TO
SEEM PAINFULLY LUDICROUS. Would the romance now
become a comedy of errors, or a tragedy, perhaps? At any
rate, one thing was certain: this burden of the prophets was
becoming a crushing, onerous weight. And I couldn’t help
wondering if the weight which I was carrying was not the
burden of the Lord at all, but some foreign yoke of bondage
...

“IN MY CASE THERE WERE FOUR SIMPLE WORDS

THAT PLAYED A DECISIVE ROLE IN CHANGING MY
HEART: ‘THUS SAITH THE LORD.’ To me, these were
most unsettling words. And the more I comprehended their
meaning, the more I understood what the prophets meant
when they spoke them and what the Holy Spirit meant when
He inspired them, the more unsettling they became ...

“‘Thus saith the Lord.’ WHAT ABUSES I HAD SEEN OF

THOSE WORDS! WHAT BITTER FRUIT I HAD SEEN
BORN BY MEN AND WOMEN SPEAKING THESE
WORDS! I have seen people married on the basis of guidance
received from personal prophecies only to be divorced a
week later because of a terrible scandal. Many lives have
been harmed by such prophetic guidance. What actions,
what conduct, have been countenanced by a ‘thus saith the
Lord’ ...

551
 “The moment of truth came when I HEARD A PROPHECY
APPENDICES

SPOKEN AT A CHARISMATIC CHURCH I WAS

VISITING. I WAS SITTING IN THE CHURCH TRYING
TO WORSHIP GOD WHILE DREADING THE APPROACH
OF THAT OBLIGATORY MOMENT OF SILENCE
WHICH SIGNALLED THAT A PROPHECY WAS ABOUT
TO BE SPOKEN. THE SILENCE CAME, AND SOON IT
WAS BROKEN BY A BOLD AND COMMANDING ‘THUS
SAITH THE LORD!’

“Those words triggered an immediate reaction. Conviction,

like water rising against a dam, began to fill my soul. ‘Listen
my people ...’ [the prophecy commenced]. Until finally, the
dam burst: ‘THIS IS NOT MY GOD,’ I CRIED WITHIN MY
HEART. ‘THIS IS NOT MY LORD!’” (Neil Babcox, A Search
For Charismatic Reality—One Man’s Pilgrimage, pp. 49-59).

What Babcox cried out in his heart that night about the
Charismatic prophecies, reflect exactly the cry of my own
heart [reiterated David W Cloud] as I heard the blasphemous
prophecies in New Orleans. This is NOT my Lord and my
God speaking! It is NOT the Holy Spirit, but a false spirit.
These are hard words to those caught up in this movement,
but this is a discernment based on the teaching of the Word
of God and the fruit of the Charismatic movement, and
should not be taken lightly by anyone.

What is said by David W Cloud of the charismatic prophecies

he heard at the North American Congress on the Holy Spirit
1987 can be said of John Wimber in his Australian campaign
also in 1987 in a self-proclaimed, “Third Wave of the Holy
Spirit.” Speaking extra-Biblically “words of knowledge” as
a direct revelation from God, he prophesied in Sydney,
according to Andrew Shead, how “hundreds of millions”
will turn to the Gospel and AIDS will be cured. This will be
brought about by the display of signs and wonders. Ironically,
552
our Lord has preempted Wimber’s trademark of signs and

APPENDIX F
wonders in Matthew 24:24, “For there shall arise false
Christs, and false prophets, and shall shew great signs and
wonders; insomuch that, if it were possible, they shall deceive
the very elect.”

So, by “power evangelism,” that is, preceded by signs and

wonders of healing and tongue-speaking, slaying in the spirit,
and now barking and roaring, the muted voices of dogs and
lions, Wimber’s disciples will impress hundreds of millions
of people, and AIDS will be cured in these last days. But does
our Lord say so? Rather pestilences (and AIDS is a pestilence)
will be sent in judgment, and the Church will be lukewarm
like Laodicea (Rev 3:16), “and because iniquity shall abound
the love of many shall wax cold” (Matt 24:12).

Nor will there be mass conversions in hundreds of millions

but rather the command to accelerated missions by the age-
old Great Commission, “And this gospel of the kingdom
shall be preached in all the world for a witness unto all
nations; and then shall the end come” (Matt 24:14). There
is no charismatic power to missions and evangelism, for the
power is in the Gospel itself, and it is by the foolishness of
preaching and not sign-power that it will go forward (Rom
1:16, 1 Cor 1:23, 24).

The Spirit of Truth who would guide us into all truth by

His Holy Word the Bible has no part indeed in any of the
above extra-Biblical prophecies which cannot come but by
inspiration of the Spirit of Error. Nor does the Spirit of Truth
have any part in miracle rallies or divine-healing lapsing
into “slaying of the Spirit,” mass hysterical laughter, and in
barking and roaring.

553
 Conclusion
APPENDICES

Let us hear the prophet Jeremiah, “Behold, I am against the

prophets, saith the LORD, that use their tongues, and say, He
saith. Behold, I am against them that prophesy false dreams,
saith the LORD, and do tell them, and cause my people to
err by their lies, and by their lightness; yet I sent them not,
nor commanded them: therefore they shall not profit this
people at all, saith the LORD” (Jer 23:31, 32).

Jesus says, “Beware of false prophets, which come to you in

sheep’s clothing, but inwardly they are ravening wolves. Ye
shall know them by their fruits. Do men gather grapes of
thorns, or figs of thistles? Even so every good tree bringeth
forth good fruit; but a corrupt tree bringeth forth evil fruit.
A good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit. Every tree that bringeth
not forth good fruit is hewn down, and cast into the fire.
Wherefore by their fruits ye shall know them. Not every one
that saith unto me, Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of my Father which is in
heaven. Many will say to me in that day, Lord, Lord, have we
not prophesied in thy name? and in thy name have cast out
devils? and in thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from
me, ye that work iniquity” (Matt 7:15-23).

In conclusion, let us hear the Word of the Apostle John

again, “Beloved, believe not every spirit, but try the spirits
whether they are of God: because many false prophets are
gone out into the world. ... We are of God: he that knoweth
God heareth us; he that is not of God heareth not us. Hereby
know we the spirit of truth, and the spirit of error” (1 John
4:1, 6).
[Rev (Dr) Timothy Tow was President of the Far Eastern
Council of Christian Churches (FECCC). The above is based
554
on a message delivered at the Second National Conference

APPENDIX F
of the Indonesian Council of Christian Churches, Jakarta,
November 26, 1987, brought up to date.]

555
 Appendix G 
CHARISMATIC TONGUES EXAMINED
APPENDICES

Jeffrey Khoo

“Yet in the church I had rather speak five words

with my understanding, that by my voice I might
teach others also, than ten thousand words in an
unknown tongue” (1 Cor 14:19).

The Charismatic Movement has popularised tongue-

speaking in many churches. Some claim that tongue-
speaking has brought revival to the church, while others
observe that it has caused confusion instead. Should
Christians speak in tongues today? What does the Bible
teach concerning tongues?

A Supernatural Gift of the Holy Spirit

The Holy Spirit is the One who enables a person to speak
in tongues (1 Cor 12:4, 8-10). It is He who decides which
gift or gifts a Christian should have (1 Cor 12:11). If it is not
the will of the Holy Spirit that a person should have the gift
of tongues, he will not have it even if he seeks it through
much prayer and fasting. Paul has made it very clear that
not everyone will have the same gifts: “Are all apostles? are
all prophets? are all teachers? are all workers of miracles?
Have all the gifts of healing? do all speak with tongues? do
all interpret?” (1 Cor 12-29-30). These rhetorical questions
expect the answer, “No.” Not everyone will have the gift of
tongues, and be able to speak in tongues.

It is also important to note that when the gift of tongues

is given to an individual, the Holy Spirit supernaturally
enables him to speak in tongues. One does not need to go
through any speech training in order to exercise the gift.
Tongue-speaking is not letting one’s tongue “roll” in super-
quick hallelujahs till one gibbers. Such self-induced and self-
556
taught tongues are not biblical tongues. The ability to speak

APPENDIX G
in tongues is God-given, not man-made!

Foreign Languages or Ecstatic Utterances?

The first instance of tongue-speaking was at Pentecost
when the Holy Spirit filled the disciples of Christ, and they
began to speak “with other tongues, as the Spirit gave them
utterance” (Acts 2:4). The Greek word glossai (tongues)
means “languages.” The Apostles at Pentecost were
supernaturally empowered to speak in foreign languages
they had not previously learned. This is proven by the fact
that when they spoke in tongues, the people were amazed
because “every man heard them speak in his own language
(literally, “dialect”),” and questioned among themselves,
“Behold, are not all these which speak Galileans? And how
hear we every man in our own tongue (dialect), wherein
we were born?” (Acts 2:6, 8). Who were these people who
heard the Apostles speak? They were “Parthians, and Medes,
and Elamites, and the dwellers in Mesopotamia, and in
Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and
Pamphylia, in Egypt, and in the parts of Libya about Cyrene,
and strangers of Rome, Jews and proselytes, Cretes and
Arabians, we do hear them speak in our tongues (languages)
the wonderful works of God” (Acts 2:9-11). Luke the inspired
historian would have us know that when the Apostles spoke
in tongues, they spoke in foreign languages or ethnic dialects.
Tongue-speaking is not ecstatic speech or gibberish. The gift
of tongues is the gift of languages.

It is readily admitted by many modern tongue-speakers that

the tongues they speak are not human (i.e. foreign languages)
but angelic tongues (i.e. ecstatic utterances, cf. 1 Cor 13:1).
As far as we know from Scripture, whenever the angels
spoke, they did so in human languages, namely, Hebrew,
Aramaic, or Greek. In any case, it ought to be understood
that Paul was using hyperbolic speech here. A hyperbole is
557
 an intended exaggeration to drive home a desired point. Paul
APPENDICES

was not saying that he is able to speak in angelic tongues (or

that there is such a thing as tongues of angels), or understand
all mysteries, have all knowledge, or move mountains. He is
saying that even if he can do all those things, but does not
have love, he is a big zero. To understand 1 Cor 13:1-2 other
than this is to miss Paul’s point.

The confusion over tongue-speaking is not new. Paul found

absolute confusion over the use of spiritual gifts in the
church at Corinth (1 Cor 12-14). The gift of tongues was
abused by the Christians there. Every member in church
wanted to speak in tongues. Obviously, some did not have
the gift, but pretended to have it by speaking ecstatically.

It needs to be clarified that the “unknown tongue” (so KJV)

Paul speaks of is not ecstatic speech but foreign language
(1 Cor 14:2). It is “unknown” in the sense that the gifted
man is able to speak in a foreign language he has never
learned or heard before, and that it is unintelligible to the
hearer who does not know the language spoken. In ordinary
circumstances, when a person speaks in tongues in his own
native church, no man understands; only God understands
since He understands all languages (1 Cor 14:2). Thus
the one who speaks in tongues edifies only himself since
without an interpreter or translator, he is the only one who
understands what he is saying (1 Cor 14:4). Paul emphasized
the importance of understanding; “Yet in the church I had
rather speak five words with my understanding, that by my
voice I might teach others also, than ten thousand words in
an unknown tongue” (1 Cor 14:19).

The central idea Paul was trying to get across was that
edification (1 Cor 14:3, 4, 5, 12, 17, 26) comes by way of
understanding (1 Cor 14:2, 7, 9, 14, 15, 16, 19). Paul said
that prophesying is superior to tongue-speaking. The gift of
558
prophecy is the gift of being able to foretell and forthtell the

APPENDIX G
will and word of God. When the prophet speaks, he speaks
to his own people in their own native tongue. The members
of the church benefit from the words spoken because they
are able to understand the message given.

The Apostle makes this very clear by using the illustration

of music (1 Cor 14:7-8). Music is music only when there is
a tune or a melody. How does one expect to appreciate
music when the pianist plays only one note throughout, or
a random string of notes that does not make up a tune? So
unless one speaks in a language that others can understand,
one is wasting one’s breath (1 Cor 14:9). A language has
grammatical forms and syntactical structures comprising of
nouns, verbs, conjunctions, prepositions, adjectives etc. As
Paul said, “There are, ... so many kinds of voices in the world,
and none of them is without signification” (1 Cor 14:10).
When a person prays in tongues, he prays with his heart
as well as with his mind (1 Cor 14:15). In other words, he
knows what he is saying and can identify the language he is
speaking. A genuine tongue-speaker will be able to analyse
the language he has spoken by identifying the different words
he has used, and their respective meanings. The Holy Spirit
is perfect. The gifts that come from Him are perfect. The
gifted tongue-speaker when given the supernatural ability
to speak in a foreign language will be perfectly proficient
in that language he is enabled to speak. He will be able to
write out the content of his speech, list the vocabulary, and
demonstrate the grammatical-syntactical relationship of the
words. Are modern-day tongue-speakers able to do this?

A Sign-Gift
“Wherefore tongues are for a sign, not to them that believe,
but to them that believe not” (1 Cor 14:22). What did Paul
mean when he said that “tongues are for a sign?” In verse
20, Paul chided the Corinthians, “Brethren, be not children
559
 in understanding: howbeit in malice be ye children, but in
APPENDICES

understanding be men.” In other words, Paul was telling them,

“Know your Bible! Don’t you see the purpose of tongues?”
Paul then drew their attention to the Old Testament. In
verse 21, the Apostle cited Isa 28:11-12b. The context of Isa
28 is that of judgment. The Israelites have repeatedly refused
and stubbornly rejected the clear admonitions of the Lord
through His prophet. Since they would not heed the word of
the Lord spoken to them in their own native tongue, namely,
Hebrew, they would now have to hear it in another language,
namely, the Assyrian. “But the word of the LORD was unto
them precept upon precept, precept upon precept; line upon
line, line upon line; here a little, and there a little; that they
might go and fall backward, and be broken, and snared, and
taken” (Isa 28:13). It was a word of judgment against the
unbelieving Israelites.

Therefore, tongues were a sign to unbelieving Jews. The

Jews thought that they were the only people to whom God
extended salvation. This was a misconception. The gift of
tongues was meant to correct this erroneous idea. Consider
Peter’s experience in Acts 10. The Lord wanted Peter to
preach the gospel to Cornelius, a Gentile. As a full-blooded
Jew, Peter would have nothing to do with a Gentile. But the
Lord spoke to Peter in a vision commanding him three times
to eat the foods the Jews classified as unclean (Acts 10:11-
16). This was to prepare Peter to minister to Cornelius, an
unclean person in the eyes of the Jew. When Cornelius sent
for Peter, Peter in obedience to the Lord went to see him,
and the Scripture says, “While Peter yet spake these words
the Holy Ghost fell on all them which heard the word. And
they of the circumcision which believed (i.e. Christian Jews)
were astonished, as many as came with Peter, because that
on the Gentiles also was poured out the gift of the Holy
Ghost. For they heard them speak with tongues, and magnify
God” (Acts 10:44-46). When Peter returned to Jerusalem, he
560
was summoned by the Council to account for his visit to a

APPENDIX G
Gentile home. His fellow Apostles and Elders were angry
with him because he preached the gospel to Cornelius. How
did Peter vindicate himself? Peter told them the whole
story, how God spoke to him, and how the Spirit led him to
Cornelius’ house. Peter testified, “And as I began to speak,
the Holy Ghost fell on them, as on us at the beginning” (Acts
11:15). Peter saw Cornelius and his household gloriously
saved as evinced by their speaking in tongues just as he did
at Pentecost. Peter went on to say, “Forasmuch then as God
gave them the like gift (i.e. the Holy Spirit) as He did unto
us, who believed on the Lord Jesus Christ; what was I, that I
could withstand God?” (Acts 11:17). What was the response
of the Jerusalem Council who took Peter to task? “When
they heard these things, they held their peace, and glorified
God, saying, Then hath God also to the Gentiles granted
repentance unto life” (Acts 11:18). Herein is the purpose of
the gift of tongues—a sign to unbelieving Jews. To Peter and
the Jerusalem saints, it was a sign of confirmation, but to
those who refuse to believe, it is a sign of judgment.

Is there still a need for God to convince Jews that the gospel
is also given to Gentiles? There is no need. No longer are
Jews preaching the gospel to Gentiles, but Gentiles to Jews!
What then is the purpose of tongues today? Since it has
accomplished its purpose, has it been withdrawn?

Have Tongues Ceased?

The Apostle Paul, in the first century, told the Corinthians
that revelatory gifts such as prophecy, tongues, and
knowledge, will cease: “Charity never faileth: but whether
there be prophecies, they shall fail; whether there be tongues,
they shall cease; whether there be knowledge, it shall vanish
away” (1 Cor 13:8).

561
 Before we discuss the cessation of tongues, let us deal with
APPENDICES

the cessation of prophecies and knowledge. Paul said that

prophecies “shall fail,” and knowledge “shall vanish away.”
The words “fail,” and “vanish away” are the same word in
Greek, katargeo, which is a very strong word of cessation. It
basically means “to destroy” (cf 1 Cor 15:24, 26). The word
katargeo (to destroy) is written in the Greek passive voice.
This indicates that there will be an outside agent which
will cause prophecies and knowledge to cease. What is this
external element? Verses 9-10 give us the answer: it is “the
perfect thing” (to teleion). What is this “perfect thing?” It
is the completion of the canon (i.e. the 66 books of the
Bible). When Paul wrote his epistle to the Corinthians, the
New Testament was in the process of being written. Once
it is completed—the last book written—revelation will cease.
All that God wants man to know concerning Him and us
is found in the Bible. It is sufficient and authoritative. It is
God’s complete and final revelation to man (2 Tim 3:16-17,
Rev 22:18-19).

How about tongues? Paul wrote that tongues “shall cease.”

The word “cease” here is the Greek pauo which means “to
stop.” Unlike the gifts of prophecy, and knowledge, which
require an external force to cause their cessation, the gift
of tongues will cease by itself (Greek middle voice). It will
automatically fade away in the course of time when it has
served its purpose. G F Rendal, a former Charismatic,
commented, “This purpose was fully achieved when it was
fully admitted that the nations, as well as ‘this people’ (the
Jews), benefited from Jehovah’s salvation. When this fact was
universally believed, accepted and no longer contested by
anyone, this gift was no longer needed. ... Stars, as everyone
knows, are visible and useful only at night. When the sun
rises they disappear. So it is with the gift of tongues. It was
only useful during the darkness of an unbelieving Israel
who opposed the nations’ salvation. The gift faded out very
562
simply when the Gentiles’ calling came to light. This is what

APPENDIX G
finished off the last of my resistance” (I Speak in Tongues
More Than You All, 80-1).

Does history confirm the early cessation of tongues? The

famous Church Father, Augustine, wrote in the fourth
century, “In the earliest time the Holy Ghost fell upon them
that believed: and they spake with tongues, which they had
not learned, ‘as the Spirit gave them utterance.’ These were
signs adapted to the time. For there behooved to be that
betokening of the Holy Spirit in all tongues, and to shew that
the Gospel of God was to run through all tongues over the
whole earth. That thing was done for a betokening and it
passed away” (‘Ten Homilies on the First Epistle of John,’ Vol
VII, The Nicene and Post-Nicene Fathers, VI, 10). The greatest
revival of the Church since Pentecost, namely, the sixteenth
century Protestant Reformation, was not characterised by
tongue-speaking, but powerful preaching. Luther, Calvin,
and Knox did not speak in tongues.

The Apostle Paul was trying to drive this point home: the
sign gifts which belong to the Apostles (2 Cor 12:12) will
pass away. They are temporary gifts. The Church should
not pursue them. Christians should rather seek after these
three Christian graces: “And now abideth faith, hope,
charity; but the greatest of these is charity” (1 Cor 13:13).
The temporariness of the gifts of prophecy, tongues, and
knowledge is contrasted with the permanency of the virtues
of faith, hope, and love. It is crucial to note Paul’s three-tier
argument: (1) Prophecies, tongues, and knowledge will cease
upon the completion of the Bible, and passing away of the
Apostles; (2) Faith, hope, and love are virtues which will
remain throughout the entire Church Age; (3) Faith and
hope will be realized when Christ returns. But the greatest of
these is love because love, being a divine virtue, will remain
forever.
563
 The table below sums up the whole discussion. What are the
APPENDICES

differences between Biblical tongues and Charismatic tongues?

Biblical Tongues Charismatic Tongues

Spirit-empowered, and Self-induced and humanly taught.
supernaturally given
(1 Cor 12:11).
Foreign languages or Ecstatic utterances or gibberish.
dialects (Acts 2:6).
Involves both spirit and Involves the spirit but not the mind.
mind (1 Cor 14:15).
There is order There is confusion and chaos.
(1 Cor 14:40).
Provides edification Promotes ecumenism (Dictionary
(1 Cor 14:5). of the Ecumenical Movement, s.v.
“Charismatic Movement,” by Peter
Hocken).
Given only to some Given to all according to the will of
according to the will of man.
God (1 Cor 12:30).
Temporary gift of the Permanent gift of the Church Age.
Apostolic Age
(1 Cor 13:8).
Comes with the gift of Does not necessarily come with the
interpretation gift of interpretation.
(1 Cor 14:13).
Given only to Given to professing Christians
Christians and Roman Catholics (Dictionary
(Mk 16:17; Acts 8:13,17). of Pentecostal and Charismatic
Movements, s.v. “Catholic
Charismatic Renewal,” by F. A.
Sullivan).
Always controlled Often wild, and hysterical.
(1 Cor 14:27-28).
Least of the spiritual Best of the spiritual gifts.
gifts (1 Cor 14:5).
Sign to unbelieving Sign of personal spirituality or
Jews (1 Cor 14:22). holiness.
564
It may be clearly seen, in the light of Scripture, that the

APPENDIX G
tongues of the Charismatic Movement are not the same as
the tongues of the New Testament. They are not from the
same Holy Spirit. God will not confuse His Church for He “is
not the author of confusion, but of peace, as in all churches
of the saints” (1 Cor 14:33). What is the solution to the
Charismatic confusion? The key is love, for love “rejoiceth
not in iniquity, but rejoiceth in the truth” (1 Cor 13:6).

565
 Appendix H 
HYPER-CALVINISM IN THE LIGHT OF CALVIN
APPENDICES

Jeffrey Khoo
Introduction
Calvinism is that system of doctrine derived from the great
French theologian—John Calvin (1509-64)—author of the
famed reformed manifesto called The Institutes of the
Christian Religion (1536). What then is Hyper-Calvinism?
The prefix “hyper” (Gk: huper) means “above” or “beyond.”
Hyper-Calvinism is thus a twisted form of Calvinism
that goes beyond what Calvin in accordance to Scriptures
had taught. So, it is necessary to identify the aberrant
doctrinal distinctives of Hyper-Calvinism to prevent any
misrepresentation of true Calvinism. The errors are basically
two: (1) denial of common grace, and (2) denial of the free
offer of the gospel.

Definition of Common Grace

Common grace must be distinguished from saving grace.
When we talk about saving grace we are referring to the Holy
Spirit’s regenerative work on the sinner through the Gospel
of Christ reconciling him to God (Rom 3:24, Eph 2:8-9). On
the other hand, common grace is God’s favourable bestowal
upon all of mankind those things necessary for creaturely
existence on this sin-plagued earth (Ps 145:9, 1 Tim 4:10).
These non-soteric blessings include the gift (1) of time for
man to repent (Rom 2:4, 2 Pet 3:9), (2) of the conscience for
sin’s restraint (Gen 20:6, Rom 2:14-15), (3) of intelligence,
and talent for the arts and sciences (Exod 31:2-11, 35:30-35),
and (4) of rain, sunshine etc, for all to enjoy (Matt 5:44-45,
Acts 14:16-17).

Hyper-Calvinistic View of Common Grace

Hyper-Calvinists reject the doctrine of common grace.
According to them, God hates all unbelievers, and works
566
all things towards their destruction.1 One of the favourite

APPENDIX H
proof texts cited is Mal 1:2-3 (Rom 9:13). This passage does
speak of God hating the wicked, but the Hyper-Calvinistic
interpretation is flawed because of its failure to distinguish
between common grace and special grace.

Calvin’s View of Common Grace

Did Calvin teach common grace? There is no question that
he did. Consider his words in his Institutes 2.2.14, “The
power of human acuteness also appears in learning these
[i.e. the arts] because all of us have a certain aptitude. ...
Hence, with good reason we are compelled to confess that
its beginning is inborn in human nature. Therefore this
evidence clearly testifies to a universal apprehension of
reason and understanding by nature implanted in men. Yet
so universal is this good that every man ought to recognize
for himself in it the peculiar grace of God.” Consider also
Institutes 2.2.15, “When we come upon these matters in
secular writers, let that admirable light of truth shining
in them teach us that the mind of man, though fallen and
perverted from its wholeness, is nevertheless clothed and
ornamented with God’s excellent gifts. If we regard the
Spirit of God as the sole fountain of truth, we shall neither
reject the truth itself, nor despise it wherever it shall appear,
unless we wish to dishonor the Spirit of God. ... Shall we
deny that the truth shone upon the ancient jurists who
established civic order and discipline with such great equity?
Shall we say that the philosophers were blind in their fine
observation and artful description of nature? Shall we say
that those men were devoid of understanding who conceived

1  Hyper-Calvinism is represented in the literature of the Protestant

Reformed Churches (USA), namely, The Standard Bearer, the
Protestant Reformed Theological Journal, and by the books of Herman
Hoeksema, Herman Hanko, David Engelsma, and others published by
the Reformed Free Publishing Association. See Encyclopedia of the
Reformed Faith, s.v. “Hyper-Calvinism,” by Peter Toon.
567
 the art of disputation and taught us to speak reasonably?
APPENDICES

Shall we say that they are insane who developed medicine,

devoting their labor to our benefit? What shall we say of
all the mathematical sciences? Shall we consider them the
ravings of madmen? No, we cannot read the writings of
the ancients on these subjects without great admiration.
We marvel at them because we are compelled to recognize
how preeminent they are. But shall we count anything
praiseworthy or noble without recognizing at the same time
that it comes from God?”

In his Institutes 2.2.16, Calvin makes a distinction between

common grace and special grace, “We ought to understand
the statement that the Spirit of God dwells only in believers
(Rom 8:9) as referring to the Spirit of sanctification through
whom we are consecrated as temples of God (1 Cor 3:16)
[special grace]. Nonetheless he fills, moves, and quickens all
things by the power of the same Spirit, and does so according
to the character that he bestowed upon each kind by the law
of creation. But if the Lord has willed that we be helped in
physics, dialectic, mathematics, and other like disciplines,
by the work and ministry of the ungodly, let us use this
assistance” [common grace].2

In Mal 1:2-3 (cf Rom 9:13) God said, “... I loved Jacob, and I
hated Esau, ...”. This statement has to do with God’s special
grace, not common grace. He chose to save Jacob rather
than Esau. However, God’s refusal to bestow on Esau His
special grace does not negate His bestowal of common
grace on both elect and reprobate. Calvin indeed saw a
2 John Calvin, Institutes of the Christian Religion, ed John T McNeill,
trans Ford Lewis Battles (Philadelphia: Westminster, 1960), 273-5;
parentheses mine. Calvin’s concept of common grace is also found in
1.3.1-3, 1.4.2, 1.5.3-4, 1.5.7-8, 1.11.12, 1.13.14, 1.17.1, 2.2.12-27, 2.3.3,
2.7.1, 3.2.32, 3.7.6, 3.9.3, 3.14.2, 3.20.15, 4.10.5, 4.20.1-4, 4.20.9-11. See
also H Henry Meeter, The Basic Ideas of Calvinism, 6th ed, rev Paul A
Marshall (Grand Rapids: Baker, 1990), 50-6.
568
distinction between special grace and common grace: “the

APPENDIX H
Jews are reminded of God’s gratuitous covenant [special
grace], that they might cease to excuse their wickedness
in having misused this singular favour [special grace]. He
does not then upbraid them here, because they had been
as other men created by God, because God caused his sun
to shine on them, because they were supplied with food
from the earth [common grace]; but he says, that they had
been preferred to other people, not on account of their own
merit, but because it had pleased God to choose their father
Jacob [special grace].”3 The reprobate receive the blessings of
common grace, not because of God’s decree of reprobation,
but because of His goodness and kindness (Matt 5:45, Acts
14:17, 17:28, Rom 1:19, Jas 1:17). His decretive will (i.e. special
grace), and desiderative will (i.e. common grace) must be
clearly distinguished or else we may seriously misrepresent
the character of God.

Definition of the Free Offer of the Gospel

What is the free offer of the gospel? It is the Calvinistic view
that the gospel is to be preached to all indiscriminately, and
that God sincerely invites everyone, elect and reprobate, to
repentance and salvation in Christ.

Hyper-Calvinistic View of the Gospel Offer

Hyper-Calvinists deny that there is such a “well-meant” offer
of the gospel by God. In their view, God does not desire
the repentance of the reprobate. They do not believe that
God is capable of loving the whole world, yet effectively
saving only those whom He had already chosen before the
foundation of the world. This does not necessarily mean that
Hyper-Calvinists do not believe in preaching the gospel to
all people (Matt 28:19-20). What it does mean is that in their

3 John Calvin, Commentaries on the Twelve Minor Prophets, trans John

Owen (Grand Rapids: Baker, nd), 5:464; parentheses mine.
569
 preaching the gospel, the love of God may only be applied
APPENDICES

to the elect, and not the reprobate. Thus, they consider it

wrong in evangelism to tell someone, “God loves you,” not
knowing whether he is elect or reprobate. They would rather
say, “God loves the sinner,” in their mind applying it only
to the elect. So the “world” of John 3:16, for example, is the
world of the elect only (i.e., “For God so loved the elect, that
He gave ...”).

Calvin’s View on the Free Offer of the Gospel

Did God sincerely offer the gospel of Christ to the world
at large? Calvin answered in the affirmative. Consider his
comments on the term “whosoever” in John 3:16, Acts 2:21,
Rom 1:16.

On John 3:16, “that whosoever believeth in him should not

perish,” Calvin commented, “The outstanding thing about
faith is that it delivers us from eternal destruction. For He
especially wanted to say that although we seem to have been
born for death, sure deliverance is offered to us by the faith
of Christ so that we must not fear the death which otherwise
threatens us. And he has used a general term, both to invite
indiscriminately all to share in life and to cut off every
excuse from unbelievers. Such is also significant in the term
‘world’ which He had used before. For although there is
nothing the world deserving of God’s favour, He nevertheless
shows He is favourable to the whole world when He calls all
without exception to the faith of Christ, which is indeed an
entry into life.”4

On Acts 2:21, “that whosoever shall call on the name of the

Lord shall be saved,” Calvin commented, “So however much
a man may be overwhelmed in the gulf of misery there is

4 John Calvin, The Gospel According to St John 1-10, trans T H L Parker

(Grand Rapids: Wm B Eerdmans, 1993 reprint), 74. Italics mine.
570
yet set before him a way of escape. We must also observe

APPENDIX H
the universal word, ‘whosoever’. For God admits all men to
Himself without exception and by this means invites them to
salvation, ... Therefore since no man is excluded from calling
upon God the gate of salvation is set open to all. There
is nothing else to hinder us from entering, but our own
unbelief.”5

On Rom 1:16, “the gospel of Christ ... is the power of God

to every one that believeth,” Calvin commented, “God does
not work effectually in all men, but only when the Spirit
shines in our hearts as the inward teacher, ... The Gospel is
indeed offered to all for their salvation, but its power is not
universally manifest. The fact that the Gospel is the taste of
death to the ungodly arises not so much from the nature of
the Gospel itself, as from their own wickedness. By setting
forth one way of salvation, it cuts off confidence in every
other way. When men withdraw from this one salvation
they find in the Gospel a sure evidence of their ruin. When,
therefore, the Gospel invites all to partake of salvation
without any difference, it is rightly termed the doctrine of
salvation. For Christ is there offered, whose proper office is
to save that which had been lost, and those who refuse to be
saved by Him shall find Him their Judge.”6

There is no question that Calvin has a doctrine of common

grace: “Paul makes grace common to all men, not because it
in fact extends to all, but because it is offered to all. Although
Christ suffered for the sins of the world, and is offered by

5 John Calvin, The Acts of the Apostles 1-13, trans John W Fraser and W J
G McDonald (Grand Rapids: Wm B Eerdmans, 1989 reprint), 62.
6 John Calvin, The Epistles of Paul the Apostle to the Romans and to the
Thessalonians, trans Ross MacKenzie (Grand Rapids: Wm B Eerdmans,
1991 reprint), 27.
571
 the goodness of God without distinction to all men, yet not all
APPENDICES

receive Him.” 7

Calvin’s View of God’s Love for the Reprobate

Does God, in a certain sense, love those whom He had not
elected? Or are His feelings toward the reprobate pure
hatred? Calvin did see God as loving all men in general,
while at the same time loving the elect in a special way.
Calvin pointed out the various degrees of God’s love in his
exposition of Mark 10:21 where Jesus is said to love the
rich young ruler. Calvin explained, “... since God loves all
His creatures without exception. It is therefore important to
distinguish degrees of love. So far as relates to the present
place, it is enough to hold in sum that God embraces in
His fatherly love only His children, whom He regenerates
by the Spirit of adoption, and that, because of this love,
they are accepted at His judgment seat. According to this
sense, to be loved by God and to be justified before Him are
synonymous. But sometimes God is said to love those whom
He neither approves nor justifies. The preservation of the
human race is dear to Him (the preservation which consists
in righteousness, justice, moderation, prudence, loyalty,
temperance), and therefore He is said to love the social
virtues; not that they merit salvation or grace, but because
they aim at something which He approves. ... Thus the
question which might be put is answered, that Christ loves
the proud and hypocritical man, although there is nothing
more hateful to God than these two vices. For there is no
absurdity in God loving the good seed which He has sown
in some natures, while rejecting the persons and their works
on account of their corruption.”8

7  Ibid., 117-8. See also “Free Offer of the Gospel,” in Graham Miller,
Calvin’s Wisdom (Edinburgh: Banner of Truth, 1992), 119-20.
8 John Calvin, A Harmony of the Gospels Matthew, Mark and Luke, vol
2, trans T H L Parker (Grand Rapids: Wm B Eerdmans, 1989 reprint),
257-8.
572
On 1 Tim 4:10, “... God, who is Saviour of all men, specially

APPENDIX H
of those that believe,” Calvin commented, “... God’s kindness
extends to all men. And if there is no one without the
experience of sharing in God’s kindness, how much more of
that kindness shall the godly know, who hope in Him. Will
He not take special care of them? In short, will He not keep
them in all things safe to the end?”9 On 2 Peter 3:9 where
God says He “is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance,”
Calvin commented, “This is His wondrous love towards
the human race, that He desires all men to be saved, and is
prepared to bring even the perishing to safety. ... It could be
asked here, if God does not want any to perish, why do so
many in fact perish? My reply is that no mention is made
here of the secret decree of God by which the wicked are
doomed to their own ruin, but only of His loving-kindness
as it is made known to us in the Gospel. There God stretches
out His hand to all alike, but He only grasps those (in such a
way as to lead to Himself) whom He has chosen before the
foundation of the world.”10

Ezekiel 18:32, and 33:11, reveal the heart of God toward the
reprobate, “For I have no pleasure in the death of him that
dieth, saith the Lord GOD: wherefore turn yourselves, and
live ye.” “Say unto them, As I live, saith the Lord GOD, I have
no pleasure in the death of the wicked; but that the wicked
turn from his way and live.” How can the Hyper-Calvinist
then say that there is no measure of love whatsoever in God
for those whom He had not chosen to save?

9 John Calvin, The Second Epistle of Paul to the Apostle to the Corinthians
and the Epistles to Timothy, Titus and Philemon, trans T A Smail
(Grand Rapids: Wm B Eerdmans, 1991 reprint), 245.
10 John Calvin, The Epistle of Paul the Apostle to the Hebrews and the
First and Second Epistles of St Peter, trans William B Johnston (Grand
Rapids: Wm B Eerdmans, 1989 reprint), 364.
573
 Conclusion
APPENDICES

Hyper-Calvinists are unable to see how God can be gracious

to all, and yet at the same time be gracious to some; and
willing to save all when He had already willed that only the
elect would be saved. To them, it is a contradiction that God
Himself cannot reconcile. It must be categorically stated that
there is absolutely no contradiction in the gospel offer, and
in the grace God shows to both the elect and reprobate. It
behooves Calvinists to properly understand those concepts
by distinguishing God’s decretive will from His desiderative
(from “desire”) will as Calvin himself did. Dr Timothy Tow
explains this aspect of God’s will, “It is God’s character not
to exult like Nero in the torture and death of his Christian
subjects, nor like Hitler exterminating six million Jews with
a stone-dead heart, but the very opposite. God is good. God
is love. So it is in Himself to see sinners turn to Him in
repentance, for He is not willing that any should perish.

“Thus when we read John 3:16, the most famous verse in the
whole Bible, ‘For God so loved the world, that He gave His
only begotten Son, that whosoever believeth in Him should
not perish, but have everlasting life,’ we take the plain,
simple sense that salvation is offered to all mankind. John
3:16 expresses the desiderative will of a God of goodness,
to both the good and the evil (Matt 5:45). But there are the
Hyper-Calvinists who see God’s goodness only on the elect,
that they cannot but conclude the world (kosmos in Greek)
to be the world of the elect. John 3:16 is not a universal offer
of the Gospel but a limited one. This is like holding a sale
for a departmental store with a restrictive sign under the
word SALE—‘only buyers can enter’! Now, if these Hyper-
Calvinists know there is an aspect of God’s will known as
the Desiderative, their blind spot on God’s Abounding
Grace would be removed. ‘I counsel thee to buy of Me ...
anoint thine eyes with eyesalve, that thou mayest see’ (Rev
3:18). ... By the desiderative will of God we will see clearly
574
what is succinctly stated by Augustine on the effectualness

APPENDIX H
of Christ’s death—‘sufficient for all, efficient for the elect’ ...

“Now, when we see the desiderative will of God applies to

all men, we will be the more zealous to spread the Word
to as wide a field as possible. We will not like those Hyper-
Calvinist Baptist ministers, when approached by William
Carey to support his mission to India, be heard saying, ‘God
had predestined whom He would save. He doesn’t need
you!’ How like the Sale in that departmental store we have
mentioned above that has a restriction beneath the big sale
sign: ‘Only buyers can enter’!

“But our God is not static. Our God is dynamic. Our God is
not a computer. Our God is Controller of the universe and
Comforter to the Church, yea, even to you and me, who says
‘And him that cometh to Me, I will in no wise cast out’ (John
6:37). God’s grace is not bound, but abounding. John 3:16 is
God’s universal offer to salvation to everyone who believes.
When you believe, you will soon know from Scripture you
are elect.”11

If Hyper-Calvinists must insist on denying the reformed

doctrine of common grace and of the free offer, they insist
against Calvin, and would justifiably have to wear the title
“Hyper.” We hope they would shed it.

11  Timothy Tow, The Clock of the Sevenfold Will of God (Singapore: Far
Eastern Bible College Press, 1991), 40-6.
575
 Appendix I 
ARMINIANISM EXAMINED
APPENDICES

Jeffrey Khoo

“For whom he did foreknow, he also did

predestinate to be conformed to the image of his
Son, that he might be the firstborn among many
brethren. Moreover whom he did predestinate,
them he also called: and whom he called, them
he also justified: and whom he justified, them he
also glorified” (Romans 8:29, 30).

Arminianism is that system of doctrine propounded by

James (Jacobus) Arminius (1560-1609) and his followers.
Arminius studied for four years in the University of Geneva
under the tutelage of Theodore Beza (1519-1605), the
successor of John Calvin. He was against the Calvinistic
doctrines taught in Geneva, and shortly after he passed away,
his disciples formulated the five theses of the Remonstrance
or the five points of Arminianism (1610) which were: (1)
Free Will, or Human Ability, (2) Conditional Election, (3)
Universal Redemption, or General Atonement, (4) Resistible
Grace, and (5) Insecure Faith.

What is the biblical doctrine of salvation? Is Arminianism a

scripturally valid presentation of God’s salvific work? There
is a need to evaluate the doctrines of Arminius in the light
of Holy Writ.

Human Ability or Total Depravity?

Arminians believe that although man is sinful, he is not in
a state of utter spiritual helplessness. He possesses a free
will. He is able in and of himself, independent of all others,
to decide whether he wants to believe in Christ or not. The
faith he exercises when he believes in the gospel is entirely
his. Faith is not God’s gift to him, but his gift to God. In
576
this way, he contributes to his salvation. Thus, the work of

APPENDIX I
salvation is not totally God’s. Man has a part to play in his
personal salvation. If he does not exercise that faith which is
intrinsic to him, God cannot save him even if He wanted to.

What does the Bible teach concerning man’s free will? Is

there any spiritual goodness in sinful man that may cause
him to turn to God? Yes, man had a free will in the Garden
of Eden prior to the Fall. Adam and Eve, our first parents,
were created perfect and good in the Garden (Gen 1:26-31).
Although they were morally innocent and without sin, they
were still not in a state of eternal spiritual sonship. In other
words, they still did not possess eternal life. If they wanted
eternal life they must work for it. The Lord placed them
under probation in the Garden. They were subjected to a
test.

What was this test? The Lord placed two special trees in
Eden, the tree of life and the tree of the knowledge of good
and evil (Gen 2:8). The Lord then commanded man, “Of
every tree of the garden thou mayest freely eat (including
the tree of life, cf. Gen 2:8, 3:22): But of the tree of the
knowledge of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof thou shalt surely die” (Gen
2:16-17, parenthesis mine). Man was given a choice: to obey
God by eating of the tree of life, and obtain the reward of
eternal life, or rebel against Him by eating of the tree of the
knowledge of good and evil, and incur the punishment of
eternal death. Adam and Eve, given absolute freedom of will,
chose to disobey God by partaking of the forbidden fruit
(Gen 3:1-7).

From that time onwards, man became sinful. What was the
extent of his sinfulness? It was total! Man became utterly
corrupt. There is no goodness at all in man. What became
of man after the Fall? Gen 6:5 records, “And God saw that
577
 the wickedness of man was great in the earth, and that
APPENDICES

every imagination of the thoughts of his heart was only evil

continually.” Jer 17:9 reiterates the extreme wickedness of
man, “The heart is deceitful above all things, and desperately
wicked: who can know it?”

Being wholly infected with sin, is man able to do good

and to choose God? The Apostle Paul in Rom 3:10-12
says, “There is none righteous, no, not one: There is none
that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one.”
Man’s freedom of choice has been forfeited since the Fall.
He is absolutely helpless in matters spiritual, and vain are
his attempts to gain eternal life through his own efforts. As
the prophet Isaiah says, “But we are all as an unclean thing,
and all our righteousnesses are as filthy rags; and we all do
fade as a leaf; and our iniquities, like the wind, have taken
us away. And there is none that calleth upon Thy name, that
stirreth up himself to take hold of Thee: for Thou hast hid
Thy face from us, and hast consumed us, because of our
iniquities” (Isa 64:6-7). The Bible teaches human inability
and total depravity.

Election: Conditional or Unconditional?

According to Arminians, the doctrine of election ought to
be seen as God’s choice of certain individuals to salvation on
the basis of His foreknowledge of their positive response to
the gospel when it is preached to them. It has to be explained
that election, as understood by Arminians, was not God’s
initiative but man’s. God chose man because man first chose
Him. God elected in the sense that He being all-knowing
knew beforehand those in human history who would believe
the gospel out of their own free will. It is conditional election
since God chose the people He knew would independently
come to the saving knowledge of the gospel without any
578
action or motivation on His part. God’s foreknowledge was

APPENDIX I
not an active but a passive one. Man has himself to thank for
being elected to salvation.

If the election of God was conditional, then man has every

reason to boast of his salvation. Glory is not only due to God
but also to man. What does the Bible teach concerning man’s
salvation? Eph 2:8-9 says, “For by grace are ye saved through
faith; and that not of yourselves: it is the gift of God: Not of
works, lest any man should boast.” Paul gives us to know that
not only salvation but also the faith to believe is God’s gift.

Is it true that we are the ones who have chosen God? Moses
told Israel, “The LORD did not set His love upon you, nor
choose you, because ye were more in number than any
people: for ye were the fewest of all the people: But because
the LORD loved you ...” (Deut 7:7). There was nothing worthy
in Israel that warranted God’s choice of her as His special
nation. God chose her in spite of her lowly status because He
loved her. Israel did not choose God. Rather it was God who
chose her. The same is true with the Church. Jesus made this
very clear when He told His disciples, “Ye have not chosen
Me, but I have chosen you” (John 15:16). God is the One who
is entirely responsible for our salvation. He chose some to
be saved from eternal damnation before the foundation of
the world out of His own good will and pleasure (Eph 1:4-5).
Election is not dependent on the foreseen obedience of man
but on the independent sovereign will of God.

In Rom 9:11-13, Paul demonstrated this truth by citing

the example of Jacob and Esau. God chose Jacob and not
Esau. Why did God prefer Jacob over Esau? Was it because
Jacob was morally a better person? The answer is no. Paul
explained, “For the children being not yet born, neither
having done any good or evil, that the purpose of God
according to election might stand, not of works, but of
579
 Him that calleth” (Rom 9:11). The sons of God were elected
APPENDICES

“according to the purpose of Him who worketh all things

after the counsel of His own will” (Eph 1:11).

Acts 13:48 makes it very clear that man’s belief is a result of

God’s election, not the other way round: “and as many as
were ordained to eternal life believed.” The election of God
was thus unconditional. God’s sovereign will in election
is clearly spelled out in His declaration to Moses, “I will
have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion. So then it is
not of him that willeth, nor of him that runneth, but of God
that sheweth mercy” (Rom 9:15-16).

Universal Redemption or Limited Atonement?

Arminians argue that when Christ died on the cross, He died
for all men without exception or distinction. Christ’s atoning
work was intended and designed to save everyone but the
sinner is saved only if and when he appropriates it for himself.
In other words, the redemptive work of Christ only made it
possible for sinners to be saved, it did not in any way secure
their salvation. Salvation is dependent on the sinner. It is up
to him to either accept or reject the redemption offered by
Christ. It was God’s responsibility to provide salvation but it
is man’s responsibility to procure it.

What is the scriptural teaching on the atonement? Does the

Bible teach a limited or unlimited atonement? The Bible
teaches that the atonement of Christ was intended to save
a particular group of people, namely, the elect. The angel
Gabriel, announcing the birth of Christ, said that Jesus will
“save His people from their sins” (Matt 1:21). And who are
His people? They are those whom the Father has chosen to
be saved, who form the Church, for Christ “loved the church,
and gave Himself for it” (Eph 5:25). Christ both procured
and secured the salvation of the elect. He had in mind His
580
chosen ones when He died on the cross. His atoning work

APPENDIX I
on the cross was specifically and specially for them. Jesus
Himself indicated this when He said, “I came down from
heaven, not to do Mine own will, but the will of Him that
sent Me. And this is the Father’s will which hath sent Me,
that of all which He hath given Me I should lose nothing, but
should raise it up again at the last day” (John 6:38-39).

Having understood that the atoning work of Christ was

definite and positive in both its design and accomplishment—
He died in order to procure and secure the salvation of the
elect only—it needs to be explained that Christ did, in a
certain sense, die for the world. Augustine said that Christ’s
death was “Sufficient for all, efficient for the elect.” Dr J O
Buswell, himself a Calvinist, explained that the atonement
of Christ was unlimited or universal in that it was sufficient,
applicable, and offered to all. There is no disagreement with
the Arminians here. The disagreement with them lies in the
fact that the Arminians do not see the atonement as being
limited or particular in its design and intention. They regard
the atonement of Christ as being sufficient and efficient
for the world generally. Neither is it right to go to the other
extreme that the atonement of Christ is sufficient and
efficient for the elect only, as avowed by hypercalvinists.

It is because Christ did die for the world sufficiently that

John was able to offer the gospel to all when he wrote, “For
God so loved the world, that He gave His only begotten
Son, that whosoever believeth in Him should not perish,
but have everlasting life” (John 3:16). Does the word “world”
here mean the world of the elect only? Are unbelievers the
objects of God’s love? Calvin understood God’s love here to
be universal. On “For God so loved the world,” Calvin wrote,
“faith in Christ brings life to all, and that Christ brought life
to all, because the Heavenly father loves the human race, and
wishes that they should not perish.”
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 Did Calvin understand this love of God to apply only to the
APPENDICES

elect? Calvin’s commentary on 2 Pet 3:9 which is a parallel

text to the above revealed that he did not. On “The Lord
is not slack concerning His promise, as some men count
slackness; but is longsuffering to us-ward, not willing that
any should perish, but that all should come to repentance,”
Calvin wrote, “So wonderful is His love towards mankind,
that He would have them all to be saved, and is of His
own self prepared to bestow salvation on the lost. But the
order is to be noticed, that God is ready to receive all to
repentance, so that none may perish; for in these words
the way and manner of obtaining salvation is pointed out.
Every one of us, therefore who is desirous of salvation, must
learn to enter in by this way.” That is why Jesus in John
3:16 “employed the universal term whosoever, both to invite
all indiscriminately to partake of life, and to cut off every
excuse from unbelievers. Such is also the import of the term
world, which He formerly used; for though nothing will be
found in the world that is worthy of the favour of God, yet
He shows Himself to be reconciled to the whole world, when
He invites all men without exception to the faith of Christ,
which is nothing else than an entrance into life.”

God’s desire for all men to be saved comes under His

“desiderative will.” Murray and Stonehouse, former professors
of Westminster Theological Seminary, explain this aspect
of God’s will, “This will of God to repentance and salvation
is universalized and reveals to us, therefore, that there is in
God a benevolent lovingkindness towards the repentance
and salvation of even those whom He has not decreed to save.
This pleasure, will, desire, is expressed in the universal call
to repentance” (italics mine).

It may, however, be asked: If God does not desire that any

should perish, how is it that the majority of the people do
in fact perish? Calvin replied, “To this my answer is, that
582
no mention is here made of the hidden purpose of God,

APPENDIX I
according to which the reprobate are doomed to their own
ruin, but only of His will as made known to us in the gospel.
For God there stretches forth His hand without a difference
to all, but lays hold only of those, to lead them to Himself,
whom He has chosen before the foundation of the world.”

Augustine’s formula, “Sufficient for all, efficient for the elect,”

was affirmed by Calvin in his commentary on 1 John 2:2,
“And He is the propitiation for our sins: and not for our’s only,
but also for the sins of the whole world.”

In discussing the third point of Calvinism, namely, limited

atonement, we are addressing the intent, not the extent
of the atonement. It needs to be reiterated that a correct
understanding of Calvin’s doctrine of the atonement requires
one to accept that the atonement of Christ is “sufficient for
all, efficient for the elect.”

Grace: Resistible or Irresistible?

In regard to the matter of calling, the Arminians say that
it is the Holy Spirit who issues the outward and inward
call as the gospel is preached. The Spirit does His best in
persuading every sinner who hears the gospel to embrace it.
That is all the Spirit can do—to prompt the sinner to believe.
If the sinner refuses to receive the gospel there is nothing
the Holy Spirit can do about it. His convicting work can be
effectively thwarted and finally frustrated. His regenerating
work is dependent on man’s response to the gospel by faith
which is sourced in the sinner himself, and does not come
from God. God can thus fail in His efforts to win a person
to Himself. The grace of God can be resisted, rejected, and
frustrated by men.

The Bible informs us that the inward call of the Holy Spirit
is so powerful that it cannot be effectively resisted. When
583
 a person hears the good news of Jesus Christ, he receives
APPENDICES

the outward call from the preacher to believe in the gospel,

but the inward call issued by the Spirit is that which saves
the individual. Jesus made this very clear when He said,
“No man can come to me, except the Father which hath
sent Me draw him: and I will raise him up at the last day”
(John 6:44). “For as many as are led by the Spirit of God,
they are the sons of God” (Rom 8:14). Man cannot come to
God unless he is called, led, and drawn by the Spirit. And
when the Holy Spirit beckons a sinner to accept the gospel,
he may fight it for a season but will finally succumb to His
grace for “whom He did foreknow, He also did predestinate
to be conformed to the image of His Son, that He might be
the firstborn among many brethren. Moreover whom He
did predestinate, them He also called: and whom He called,
them He also justified: and whom He justified, them He
also glorified.” The process of God’s redemptive work and
plan can neither be discontinued nor hindered. Once God
has predestined someone to be saved, He ensures that this
person is thoroughly saved through the process of calling,
justification, sanctification, and glorification. The chain of
salvation cannot be broken.

This leads us to our final question: Can a Christian fall from

grace?

Insecure Faith or Perseverance of the Saints?

Arminianism advocates the loss of salvation to those who
subsequently fail to uphold their faith. There is therefore no
assurance of salvation for the Arminian. He must always be
on his toes. There is no such thing as a backslidden Christian.
A person who becomes cold towards his walk with God loses
salvation. He needs to reconfess Christ and be saved again.
If he does not repent in his lifetime, he is eternally lost.

584
If man is the author of his own salvation, it is logical to see

APPENDIX I
why he can have no assurance that he will ultimately be
saved. By his own strength, he tries his level best to stay
Christian. But he finds that he does not always succeed in
warding off temptations or keeping away old habits. The
Christian life is not always victorious. The Christian is not
sinlessly perfect. The Apostle Paul himself testified that
he faced tremendous spiritual struggles as a Christian. He
shared, “For we know that the law is spiritual: but I am
carnal, sold under sin. For that which I do I allow not: for
what I would, that do I not; but what I hate, that do I. ... For
I know that in me (that is, in my flesh,) dwelleth no good
thing: for to will is present with me; but how to perform that
which is good I find not. For the good that I would I do not:
but the evil which I would not, that I do ... I find then a law,
that, when I would do good, evil is present with me. For I
delight in the law of God after the inward man: But I see
another law in my members, warring against the law of my
mind, and bringing me into captivity to the law of sin which
is in my members” (Rom 7:14-16, 18-19, 21-23). Arminians
argue that Paul was referring to the time when he was still
an unregenerate man. He was not describing his present
experience as a believer. If Paul was indeed writing about his
past experience as an unbeliever, it is strange that he wrote
his testimony throughout in the present tense. This strongly
suggests that Paul was really speaking of his experience at
that point in time as a Christian and as an Apostle.

Augustine called Rom 7:14-25, “The Christian Struggle.”

Although Paul went through such struggles he was never
in doubt of his salvation. He had the assurance of salvation
because He knew it was God who was keeping him, and
God never fails. Paul himself said, “Being confident of this
very thing, that He which hath begun a good work in you
will perform it until the day of Christ Jesus.” In Rom 8:35-
39 Paul states unequivocally that nothing whatsoever “shall
585
 separate us from the love of God, which is in Christ Jesus
APPENDICES

our Lord.” The love that Paul speaks of here is not our love
for God but God’s love for us. We are protected by the love
of God forever. Jesus assures all Christians that it is He who
gives them “eternal life; and they shall never perish, neither
shall any man pluck them out of my hand” (John 10:28).

“Once saved always saved” is not licence to sin. For Paul

issued this exhortation to Christians, “Wherefore, my
beloved, as ye have always obeyed, not as in my presence
only, but now much more in my absence, work out your own
salvation with fear and trembling” (Phil 2:12). This is human
responsibility. Paul then went on to say, “For it is God which
worketh in you both to will and to do of His good pleasure”
(Phil 2:13). Herein is divine sovereignty. As Christians we
can do nothing without God. All true believers, under God’s
preservation, will persevere in their faith to the very end
(Matt 10:22, Mark 13:13). A person who is truly born again
will never be lost. All glory be to God.

The five points of Arminianism were found wanting in

scriptural validity, and were rejected by the Synod of Dort
in 1619. The Synod formulated five points to explain the
biblical doctrine of salvation. As already discussed, in
contradistinction to Arminianism, the five points are (1)
Total Depravity, (2) Unconditional Election, (3) Limited
Atonement, (4) Irresistible Grace, and (5) Perseverance of the
Saints. These five points became known as the five points of
Calvinism, and are rooted in the Holy Bible, in particular, the
doctrines of Paul. As Rev (Dr) Timothy Tow says, “Calvinism
is Paulinism systematized.” The acronym, TULIP, helps us
to remember the five points.

586
 Appendix J 

APPENDIX J
A PLEA FOR A PERFECT BIBLE
Jeffrey Khoo

The Bible controversy today is hotting up. The controversy

ironically involves the simple question of whether the
Church today has a perfect Bible. Fundamentalists today
cannot agree on this very basic question. The issue concerns
the biblical doctrine of verbal plenary preservation.

VPI and VPP

King James Version (KJV) fundamentalists who affirm the
verbal plenary inspiration (VPI) of the Bible, and believe
in a perfect God who has given His Church a perfect
Hebrew and Greek Text underlying the King James Bible
are being labelled “extreme” and dangerous” by non-KJV
fundamentalists. Since when has believing in a perfectly
inerrant Bible in the original languages ever been considered
such? Are 21st century fundamentalists recanting their belief
in verbal and plenary inspiration that their 20th century
forebears fought so hard to define and defend against the
modernists? These Neo-fundamentalists are saying: We had
a perfect Bible then, but we do not have a perfect Bible now!
The danger in fundamentalism today is the failure among
fundamentalists to affirm the verbal plenary preservation
(VPP) of the Scriptures.

Apparent Discrepancies or Scribal Errors?

Anti-VPP fundamentalists would deny that God’s people
today have the perfect Word of God. According to them our
Bible today contains scribal errors. However, such errors are
so insignificant that they do not affect the spiritual truths
taught in the Scriptures. This sounds rather neo-evangelical,
doesn’t it? Anti-VPP fundamentalists appear to be quite sure
that 2 Kings 8:26 (Ahaziah is 22 years old) and 2 Chron 22:2
(Ahaziah is 42 years old), and 2 Sam 8:4 (700 horsemen) and 1
587
 Chron 18:4 (7000 horsemen) are true contradictions or errors.
APPENDICES

Although some might concede that the reformers “are quick

to consider many of these contradictions as merely apparent,”
they prefer not to see them as apparent discrepancies but
“scribal errors.” If they are indeed scribal errors, surely there
must be manuscripts that reflect the correct reading. Surely
God could not have possibly allowed the corruption to be so
devastating that not a single manuscript would reflect the
autographal reading.

Anti-VPP fundamentalists say they are able to correct

the errors found in our present Bible by a collation of
various manuscripts. But where are the manuscripts? Why
did the Masoretes—the keepers of the purity of the OT
Scriptures—refuse to correct these “scribal errors?” Was
Jesus wrong when He said that the Hebrew Scriptures the
Jews had at the time when He was on earth, which were
not the autographs, were word perfect to the jot and tittle
(Matt 5:18)? Interestingly, the Biblia Hebraica Stuttgartensia
lists no variants. If this is the case (i.e., there are no extant
manuscripts that reflect the correct reading), then they
could be actual and factual errors committed by the original
inspired writers and not necessarily scribal, could they not?
Is this not a serious problem? Would this not lead to a denial
of VPI? Anti-VPP fundamentalists ape the neo-evangelicals
when they say that it is of no consequence whether such
discrepancies are simply scribal errors or true factual errors
since they are so “minor;” they deal with numbers, names,
dates, and places, and hence do not affect our salvation since
the gospel is not impaired by such “errors.” Is this correct
thinking? I submit that if they proceed with this line of
thinking and of judging the Bible, crying “error, error, error”
here and there, they are no better than the neo-evangelicals
who say that our Bible is only inerrant in a limited sense (see
“Discrepancies in Scripture,” in The Battle for the Bible by
Harold Lindsell, 161-184).
588
 The Autographs Not Lost

APPENDIX J
No one denies that scribal errors were committed during
the work of copying Scripture. But the question is: Did God
allow any of His inspired words in the autographs to be lost
during this transmission process?

Although the Church does not have the autographs (the

very first scripts) today, she has the apographs (copies)
which reflect the autographs. Providentially speaking, the
autographs were neither lost nor destroyed. Was God careless
in preserving His Scripture? Can He even allow “minor”
corruptions? 17th century theologian—Francis Turretin—
wrote, “It will not do to say that divine providence wished
to keep it free from serious corruptions, but not from minor.
For besides the fact that this is gratuitous, it cannot be held
without injury, as if lacking in the necessary things which
are required for the full credibility of Scripture itself. Nor
can we readily believe that God, who dictated and inspired
each and every word to these inspired (theopneustois) men,
would not take care of their entire preservation. If men use
the utmost care diligently to preserve their words (especially
if they are of any importance, as for example a testament or
contract) in order that it may not be corrupted, how much
more, must we suppose, would God take care of his word
which he intended as a testament and seal of his covenant
with us, so that it might not be corrupted.” Turretin does
not deny scribal errors in the copying process but he says that
“even if some manuscripts could be corrupted, yet all could
not.”

By faith, we believe in God’s promise that He will allow none

of His words to be lost. Psalm 12:6-7 says, “The words of the
LORD are pure words: as silver tried in a furnace of earth,
purified seven times. Thou shalt keep them, O LORD, thou
shalt preserve them from this generation for ever.” Jesus
declared in Matthew 24:35, “Heaven and earth shall pass
589
 away, but my words shall not pass away.” In Matthew 5:18.
APPENDICES

Jesus promised, “For verily I say unto you, Till heaven and
earth pass, one jot or one tittle shall in no wise pass from the
law, till all be fulfilled.”

Closest and Purest

There are some other fundamentalists who believe that the
purity of the Scriptures has been purely maintained, but
not finally attained in the Traditional Hebrew Masoretic
Text and Greek Textus Receptus underlying the KJV. The
Dean Burgon Society statement which declares that “the
Texts which are the closest to the original autographs of
the Bible are the Traditional Masoretic Hebrew Text for
the Old Testament, and the Traditional Greek Text for the
New Testament underlying the King James Version.” They
take the word “closest” to mean that the Hebrew and Greek
Scriptures that underlie the KJV are not completely inerrant
since they contain so-called “scribal mistakes.” It must be
clarified that the word “closest” in the Dean Burgon Society
statement does not at all mean that we have an errant text
or that the text is not the same as the original writings.
The Dean Burgon Society statement must be understood
in the context (i.e., the battle against Westcott and Hort) in
which the statement was phrased. Westcott and Hort had
puffed up their cut-up Greek text as being closest to the
original since they based it on the 4th century Alexandrian
manuscripts, which Dean Burgon had dismissed as “most
corrupt.” The term “closest” seeks to correct and counteract
Westcott and Hort’s view on the identity of the true text. The
term “closest” also distinguishes between the autographs
(past and “lost”) and the apographs (present and existing).
VPP fundamentalists do not deny that the autographs and
apographs though distinct are the same. The paper may be
different, but the contents are the same.

590
The word “closest” should be interpreted to mean “purest.”

APPENDIX J
Dr D A Waite, President of the Dean Burgon Society, likewise
understands the statement to mean “that the words of the
Received Greek and Masoretic Hebrew texts that underlie the
King James Bible are the very words which God has preserved
down through the centuries, being the exact words of the
originals themselves.” This declaration is entirely consistent
with the fundamental doctrines of VPI and VPP.

Such a high view of Scripture grants believers maximum

certainty with regard to the authenticity of the inspired
words of Scripture. And such certainty can only be had if
the doctrine of the special providential preservation of the
Scriptures is upheld. Dr E F Hills wrote, “if we believe in
the special providential preservation of the Scriptures … we
obtain maximum certainty, all the certainty that any mere
man can obtain, all the certainty that we need. For we are led
by the logic of faith to the Masoretic Hebrew text, to the New
Testament Textus Receptus, and to the King James Version.”

Does the Lord want His people to be certain about His

inspired words? Listen to what the Lord says, “Have not I
written to thee excellent things in counsels and knowledge,
That I might make thee know the certainty of the words of
truth; that thou mightest answer the words of truth to them
that send unto thee?” (Prov 22:20-21). Be sure of this: God
wants us to have certainty concerning His words, and we
can be certain of God’s words only if we apply the logic of
faith consistently.

Which Textus Receptus?

If there exists a perfect TR, then which of the many editions
of the TR is perfect? It must be affirmed that all the editions
of the TR being from the pure stream of God’s preserved
text are pure, no doubt about it. But which is the purest? It
is the TR underlying the KJV. Dr Hills takes the same view
591
 concerning the KJV and TR. Hear Dr Hills himself, “The
APPENDICES

texts of the several editions of the Textus Receptus were

God-guided. They were set up under the leading of God’s
special providence. Hence the differences between them
were kept down to a minimum. … But what do we do in
these few places in which the several editions of the Textus
Receptus disagree with one another? Which text do we
follow? The answer to this question is easy. We are guided
by the common faith.

“Hence we favor that form of the Textus Receptus upon which

more than any other God, working providentially, has placed
the stamp of His approval, namely, the King James Version,
or more precisely, the Greek text underlying the King James
Version.”

Like Dr Hills, we believe that all the TR editions are pure, but
there is one that is purest—the one underlying the KJV. Dr
Hills said that the King James Version “ought to be regarded
not merely as a translation of the Textus Receptus but also
as an independent variety of the Textus Receptus.” Is not the
Greek Text underlying the KJV the Textus Receptus? Whose
TR? Not completely Erasmus’s, Stephen’s, or Beza’s, it is a new
edition of the TR which reflects the textual decisions of the
KJV translators as they prayerfully studied and compared
the preserved manuscripts. According to the Trinitarian
Bible Society, “The editions of Beza, particularly that of
1598, and the two last editions of Stephens, were the chief
sources used for the English Authorised Version of 1611. …
The present edition of the Textus Receptus underlying the
English Authorised Version of 1611 follows the text of Beza’s
1598 edition as the primary authority, and corresponds with
‘The New Testament in the Original Greek according to the
text followed in the Authorised Version,’ edited by F H A
Scrivener.”

592
 Special Providence Not Static But Dynamic

APPENDIX J
It ought to be noted that God’s providential preservation
of His Scripture is not static but dynamic. The deistic
heresy that God inspired His Word but did nothing to
preserve it must be rejected. Dr Timothy Tow rightly said,
“If Deism teaches a Creator who goes to sleep after creating
the world is absurd, to hold to the doctrine of inspiration
without preservation is equally illogical … inspiration and
preservation are linked one to another. Without preservation,
all the inspiration, God-breathing into the Scriptures, would
be lost. But we have a Bible so pure and powerful in every
word and it is so because God has preserved it down through
the ages.”

I believe God providentially guided the KJV translators

to produce the purest TR of all. The earlier editions were
individual efforts, but the TR underlying the KJV is a
corporate effort of 57 of the most outstanding biblical-
theological, and more importantly, Bible-believing scholars
of their day. And as the Scripture says, “in a multitude of
counsellors there is safety” (Prov 11:14). The KJV translators
had all the various editions of the TR to refer to, and they
made their decisions with the help of the Holy Spirit. I believe
the Lord providentially guided the King James translators to
make the right textual decisions. As such, I do not believe
we need to improve on the TR underlying the KJV. No one
should play textual critic, and be a judge of God’s Word
today. God is His own Textual Critic. I accept God’s special
providential work in history during the great 16th Century
Protestant Reformation.

Why the TR Underlying the KJV?

Now the question remains: Why the TR underlying the
KJV and not Luther’s German Bible, or the Spanish Reina
Valera, or the Polish Biblia Gdanska, or the French Martin
Bible, or some other language Bible? Now we do not deny
593
 there are faithful and reliable versions that are accurately
APPENDICES

translated and based on the TR, nor do we discount the

need for foreign language Bibles, but here is Dr Hills’s reply
to the question: “God in His providence has abundantly
justified this confidence of the King James translators. The
course of history has made English a world-wide language
which is now the native tongue of at least 300 million people
and the second language of many millions more. For this
reason the King James Version is known the world over and
is more widely read than any other translation of the holy
Scriptures. Not only so, but the King James Version has been
used by many missionaries as a basis and guide for their own
translation work and in this way has extended its influence
even to converts who know no English. For more than
350 years therefore the reverent diction of the King James
Version has been used by the Holy Spirit to bring the Word
of life to millions upon millions of perishing souls. Surely
this is a God-guided translation on which God, working
providentially, has placed the stamp of His approval.” This
is in keeping with Jesus’ words, “Even so every good tree
bringeth forth good fruit … Wherefore by their fruits ye shall
know them” (Matt 7:17-20).

I believe the purity of God’s Word has been faithfully

maintained throughout the whole transmission of the
Traditional/Byzantine/Majority/Received Text, and is fully
represented in the Apographs of the Hebrew Masoretic
Text for the Old Testament and the Greek Textus Receptus
for the New Testament underlying the KJV. So I agree
with David W Cloud, in his paper quoting E F Hills, that
“the KJV is accurate in all textual matters, and if there is a
difference between a KJV reading and any certain edition of
the Received Text, we follow the KJV” (i.e., the TR underlying
the KJV). I also agree with Dr Hills who warned, “We must
be very cautious therefore about finding errors in the text of
the King James Version, and the same holds true also in the
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realm of translation. Whenever the renderings of the King

APPENDIX J
James Version are called in question, it is usually the accuser
that finds himself in the wrong.”

A Virtual Photocopy
As regards the Traditional Hebrew and Greek Scripture
underlying the KJV being a “virtual photocopy” of the
original, G I Williamson did write to this effect in his
commentary on the Westminster Confession concerning
preservation, “This brings us to the matter of God’s ‘singular
care and providence’ by which He has ‘kept pure in all
ages’ this original text, so that we now actually possess it in
‘authentical’ form. And let us begin by giving an illustration
from modern life to show that an original document may
be destroyed, without the text of that document being
lost. Suppose you were to write a will. Then suppose you
were to have a photographic copy of that will made. If the
original were then destroyed, the photographic copy would
still preserve the text of that will exactly the same as the
original itself. The text of the copy would differ in no way
whatever from the original, and so it would possess exactly
the same ‘truth’ and meaning as the original. Now of course
photography was not invented until long after the original
copy … had been worn out or lost. How then could the
original text of the Word of God be preserved? The answer
is that God preserved it by His own remarkable care and
providence.”

Concerning what the Westminster theologians meant when

they declared that the Hebrew OT and the Greek NT “being
immediately inspired of God, and by His singular care and
providence kept pure in all ages, are therefore authentical,”
we have another commentary from Prof William F Orr of
Pittsburgh Theological Seminary who wrote, “this affirms
that the Hebrew text of the Old Testament and the Greek of
the New which was known to the Westminster divines was
595
 immediately inspired by God because it was identical with
APPENDICES

the first text that God had kept pure in all the ages. The idea
that there are mistakes in the Hebrew Masoretic texts or in
the Textus Receptus of the New Testament was unknown to
the authors of the Confession of Faith.”

Biblical Basis
So does the Church have a perfect Hebrew and Greek Bible
today? Yes, indeed she does. Based on what? Based on God’s
promise that He would preserve every one of His words to
the jot and tittle (Exod 32:15-19, 34:1-4; Pss 12:6-7, 78:1-8,
105:8; 119:89,111,152,160; Prov 22:20-21; Eccl 3:14; Jer 36:30-
32; Matt 4:4, 5:18, 24:35; Mark 13:31; Luke 21:33; John 10:35;
1 Pet 1:23-25; Rev 22:18-19).

Some may say that this belief on biblical preservation is a

result of “circular reasoning.” Indeed it is. On what basis does
the Church believe in VPI? Is it not on the testimony of the
Bible itself (2 Tim 3:16, Matt 5:18)? “God says it, that settles
it, I believe it.” Circular reasoning or a priori reasoning is not
illegitimate. It is fallacious only when the premise to begin
with is false. If I reason, “I am perfect because I say I am,”
it is fallacious because the presupposition is utterly untrue
(Rom 3:4-23). If God says of Himself, “I am perfect because
I say I am,” that is absolutely true. Why do we believe God
has preserved His Word and words perfectly? It is simply
because God has promised to do just that in the Scriptures
cited above. We simply take God at His Word because God
cannot lie (Num 23:19).

Do we know everything that went on in the transmission

of the text? No, we do not. But God knows; He knows
everything and we believe He knows what He is doing. For
instance, we were not there when God created the world.
We did not see His work with our own eyes. When Science
contradicts what the Bible says concerning origins, who are
596
 we going to believe? Science or the Bible? We believe the

APPENDIX J
Bible. Hebrews 11:3 says, “Through faith we understand that
the worlds were framed by the word of God, so that things
which are seen were not made of things which do appear.”
Faithfulness to God and His Word demands that a Christian
believe in a perfect God who has given His Church a perfect
Bible. Biblical epistemology is not “seeing is believing,” but
“believing is seeing.”

Canonisation and Preservation

Is there a historical precedent that tells us that God’s
providential work can involve a closure, a terminus? The
answer is yes. All the inspired NT books were completed
by AD 100 when the Apostle John wrote the last book of
Revelation, and God warned against adding to or subtracting
from His Word in Revelation 22:18-19. However, we know
that in the first few centuries, there were uninspired men
who penned spurious gospels and epistles, and passed
them off as Scripture. Some of these were the Gospel of
Thomas, the Gospel of Nicodemus, the Epistle of Barnabas,
etc. Nevertheless, none of the inspired books of Scripture
have been lost or obscured in the canonical process. By the
providential guidance of the Holy Spirit, God’s people were
led to identify the 27 books to become our NT Canon, no
more, no less. There was a terminus to the canonisation
of Scripture at the Council of Carthage in 397. In like
manner, the Lord allowed copyist errors and corruptions
to enter into the transmission process through the pen of
fallible scribes. Nevertheless, His providential hand kept
His inspired words of Scripture from being lost. In light of
God’s special providence, that nothing happens by chance,
and that history is under His sovereign control, I believe that
in the fulness of time—in the most opportune time of the
Reformation when the true church separated from the false,
when the study of the original languages was emphasised,
and the printing press invented (which meant that no
597
 longer would there be any need to handcopy the Scriptures
APPENDICES

thereby ensuring a uniform text)—God restored from out of

a pure stream of preserved Hebrew and Greek manuscripts,
the purest Hebrew and Greek Text of all—the Text that
underlies our KJV—that accurately reflects the original
Scriptures. That the providential preservation of Scripture
sees its historical parallel in the providential canonisation
of Scripture was Dean Burgon’s thinking as well. Dr Hills
wrote of Burgon: “Burgon … never lost sight of the special
providence of God which has presided over the transmission
of the New Testament down through the ages, expressly
set out to maintain against all opponents that the Church
was divinely guided to reject the false readings of the early
centuries, and to gradually accept the true text. He denied
that he was claiming a perpetual miracle that would keep
manuscripts from being depraved at various times, and in
various places. But ‘The Church in her collective capacity,
has nevertheless—as a matter of fact—been perpetually
purging herself of those shamefully depraved copies which
once everywhere abounded within her pale’ (The Revision
Revised, 334-5). He believed that just as God gradually settled
the Canon of the New Testament by weaning His churches
from non-canonical books, so He did with the Text also.”

A Perfect Bible Today!

What kind of Bible do fundamentalists have? Do they have a
perfect Bible? The VPP fundamentalist would say yes, but the
anti-VPP would say no. Make no mistake about it, both claim
to believe in VPI, but despite this, anti-VPP fundamentalists
say they do not have a perfect Bible. Is this biblical? Is this
logical? Is this safe? Anti-VPP fundamentalists say that God’s
preservation of His Bible is imperfect. They say God did not
preserve His words, only His doctrines; it is conceptual, not
verbal preservation. What? Psalm 12:6-7, Matthew 5:18, and
Matt 24:35 tell us explicitly that God will preserve His “pure
words,” and every “jot and tittle” of His “words.” Did not
598
the Lord convey His doctrines through words? Without the

APPENDIX J
words, where the doctrines? Dr Hills sounded a pertinent
warning, “Conservative scholars ... say that they believe in the
special, providential preservation of the New Testament text.
Most of them really don’t though, because, as soon as they
say this, they immediately reduce this special providential
preservation to the vanishing point in order to make room
for the naturalistic theories of Westcott and Hort. As we
have seen, some say that the providential preservation of
the New Testament means merely that the same “substance
of doctrine” is found in all the New Testament documents.
Others say that it means that the true reading is always
present in at least one of the thousands of extant New
Testament manuscripts. And still other scholars say that to
them the special, providential preservation of the Scriptures
means that the true New Testament text was providentially
discovered in the mid-19th century by Tischendorf, Tregelles,
and Westcott and Hort after having been lost for 1,500 years.

“If you adopt one of these false views of the providential

preservation of Scriptures, then you are logically on your way
toward the denial of the infallible inspiration of the Scriptures.
For if God has preserved the Scriptures so carelessly, why
would he have infallibly inspired them in the first place? It
is not sufficient therefore merely to say that you believe in
the doctrine of the special, providential preservation of holy
Scriptures. You must really believe this doctrine and allow it
to guide your thinking. You must begin with Christ and the
Gospel and proceed according to the logic of faith. This will
lead you to the Traditional text, the Textus Receptus, and the
King James Version, in other words, to the common faith.”

God forbid that we should ever make this anti-biblical

statement: “The Bible contains mistakes and errors but
they are so small and so minor they should not cause us
any worry.” If the Bible contains error, no matter how small
599
 or minor, I worry! “For whosoever shall keep the whole law,
APPENDICES

and yet offend in one point, he is guilty of all” (Jas 2:10). If a

person says he believes in a perfect Bible, and yet denies just
one verse, yea even a jot or tittle, he is guilty of denying all of
the Bible. Jesus warned, “But whoso shall offend one of these
little ones which believe in me, it were better for him that
a millstone were hanged about his neck, and that he were
drowned in the depth of the sea” (Matt 18:6).

I believe in a perfect God who has given us a perfect Bible.

“Yea, let God be true, but every man a liar” (Rom 3:4)! Since
God said it, that settles it, and my duty is simply to believe it!
This kind of faith ought to be instilled in every Christian. We
need to cleave on to the very words of God and never doubt
the veracity of His words! No one has all the answers. God
has all the answers, and sometimes He allows false prophets
(like Westcott and Hort with their Accursed Text), and false
doctrines (like limited inerrancy and imperfect preservation)
to come into the scene in order to test whether we love Him
or not (Deut 13:3, Ps 139:21-22). Would we doubt or question
Him, or would we trust and obey His every word no matter
what man may say? “Man shall not live by bread alone, but by
every word that proceedeth out of the mouth of God” (Matt
4:4).

Instead of the rationalistic approach that begins with the

opinions of man and then work backwards to the truth of
God, which confuses it, we ought to take the faith approach.
That is why Hills warned that if we do not really apply the
logic of faith consistently and allow it to reach its logical
conclusion, we would end up ultimately denying the very
Word of God itself. It is thus no surprise that anti-VPP
fundamentalists are prepared to call what are apparent
contradictions in the Bible “errors.” In denying VPP they
effectively deny VPI as well. They are not able to say they
have a perfect Bible.
600
Can we afford to believe in a Bible that is less than perfect?

APPENDIX J
If God is incapable of giving us a perfect Bible, what makes
us so sure that He is capable of preserving our salvation
to the very end? We are thrown into all kinds of doubts. If
we doubt our Bible, we might as well doubt our salvation
(cf. 1 Cor 15:14-19). If we as biblical fundamentalists are
unwilling to affirm that we have a perfectly flawless Bible
today, something is seriously wrong somewhere! Absolute
and unquestioning faith in God’s infallible and inerrant
Word is the only solution! “The law of the LORD is perfect,
converting the soul” (Ps 19:7).

Affirmation of VPI and VPP

It is absolutely vital for those who love God and His Word
to affirm the twin doctrines of VPI and VPP. Here is a
summary statement of my faith in a perfectly inspired and
preserved Bible today:
1. I do affirm the biblical doctrine of providential
preservation that the inspired words of the Hebrew OT
Scriptures and the Greek NT Scriptures are “kept pure
in all ages” as taught in the Westminster Confession.
2. I do believe that “the Texts which are closest (i.e.,
purest) to the original autographs of the Bible are
the Traditional Masoretic Hebrew Text of the Old
Testament, and the Traditional Greek Text for the New
Testament underlying the King James Version.”
3. I believe that the purity of God’s words has been
faithfully maintained in the Traditional/Byzantine/
Majority/Received Text, and fully represented in the
Textus Receptus that underlies the KJV. Providential
preservation is not static but dynamic.
4. I do believe that God’s providential preservation of
the Scriptures concerns not just the doctrines but also
the very words of Scripture to the last jot and tittle (Ps
601
 12:6-7, Matt 5:18, 24:35, Mark 13:31, Luke 21:33, Rev
22:18-19).
APPENDICES

5. I do not deny that other faithful Bible translations,

including foreign language ones, that are based on
other editions of the Textus Receptus can be deemed
the Word of God.
6. I do believe in the verbal plenary inspiration and total
inerrancy of Scripture. I do not believe there are any
scribal errors in our present Bible, and any alleged
errors are only apparent and not errors at all.
7. I do not believe we need to improve on the TR
underlying the KJV. I do not want to play textual
critic, and be a judge of God’s Word. I accept God’s
special hand in His providential work of perfect Bible
preservation during the Reformation.

602
The Perfection of the Bible: Three Views

APPENDIX J
NOT PERFECT NOT SO ALL PERFECT
Not Perfect Then PERFECT Perfect Then & Now
& Now Perfect Then, Not Now
THEOLOGICAL Liberalism/
Neo-evangelism, Biblical & Reformed
Modernism,
SCHOOL Neo-orthodoxy
Neo-fundamentalism Fundamentalism

DESCRIPTION Bible is not or

Bible contains the Bible is the Word
becomes the Word
OF THE BIBLE of God
Word of God of God

VIEW ON Divine inspiration

Human or Non-
Divine inspiration only (VPI) in Autographs
BIBLICAL miraculous
in Autographs & faithful
INSPIRATION inspiration
Apographs
Affirms preservation
VIEW ON Denies preservation
Denies preservation of both words &
of words / Affirms
BIBLICAL of words &
preservation of
doctrines to the jot
PRESERVATION doctrines & tittle (VPP; WCF
doctrines
1:8, Matt 5:18)
Bible Alone (Sola
AUTHORITY Science Alone Science plus Bible
Scriptura)
Faith subjected more Faith and Intellect
Intellect not Faith
to the Intellect than totally subjected to
EPISTEMOLOGY is supreme (See to
to the Bible (See to the Bible (Believe
believe)
believe) to see)
VIEW OF Affirms both
BIBLICAL Denies both Denies inerrancy / infallibility &
infallibility & Affirms infallibility (i.e. inerrancy to the jot
INFALLIBIBLITY inerrancy limited inerrancy) and tittle (VPI &
& INERRANCY VPP)
Full of mistakes, No mistakes only in
ARE THERE with all kinds spiritual matters but No mistakes or
MISTAKES/ of factual not in science, history, errors at all, and any
ERRORS IN THE discrepancies geography where discrepancy is only
BIBLE? & actual discrepancies are apparent
contradictions actual or factual errors
CHOICE OF Westcott-Hort Westcott-Hort
Textus Receptus
ORIGINAL Minority & Critical Minority & Critical
(Received Text) Only
GREEK TEXT Text Only Text is Superior

POSITION Only Liberal, Only KJV acceptable

Ecumenical, Roman All versions acceptable since it is the best
ON BIBLE Catholic, Feminist whether corrupt or not (most accurate,
VERSIONS versions acceptable faithful & reliable)
CHOICE OF RSV, NRSV, TEV/ NIV, NASB, NKJV,
KJV
BIBLE VERSIONS GNB, TNIV ESV

TRANSLATION Dynamic
Dynamic Equivalence Formal Equivalence
Equivalence
METHOD (Contextualisation)
(Thought for Thought) (Word for Word)

ESV - English Standard Version RSV - Revised Standard Version

GNB - Good News Bible TEV - Today’s English Version
NASB - New American Standard Bible TNIV - Today’s New International Version
NIV - New International Version VPI - Verbal, Plenary Inspiration
NKJV - New King James Version VPP - Verbal, Plenary Preservation
NRSV - New Revised Standard Version WCF - Westminster Confession of Faith
603
 Appendix K 
UNDERMINING GOD’S WORD BY TWISTING
APPENDICES

THE TEXT: ON WESTCOTT AND HORT

AND THEIR CORRUPTED TEXT
Timothy Tow and Jeffrey Khoo
God has safeguarded His Word for His people in every age.
The Church was never without a body of trustworthy Greek
texts that is absolutely inspired and inerrant. The chief
representative of the traditional, providentially preserved
Greek text is the Textus Receptus (TR) which underlies the
NT of the Authorised Version (AV)/KJV. With this, Satan is
not pleased.

In 1881, Brooke Foss Westcott and Fenton John Anthony

Hort replaced the Textus Receptus with a modernistic
Critical text. They referred to the Textus Receptus as “vile,”
and “villainous.” Their new text became the basis for all the
modern editions of the Greek New Testament published
by the United Bible Societies. Most of our modern English
versions of the Bible are translated from these corrupted
editions of the Greek text.

The Westcott and Hort Text is a corrupted text. It is based

on corrupt manuscripts, viz. the Codex Sinaiticus and Codex
Vaticanus. Both are dated to the 4th century. Westcott and
Hort theorised that the earlier the manuscript the better it
is. They assumed that earlier copies are less corrupted than
later ones. So the readings of Codex Sinaiticus and Codex
Vaticanus, according to them, should be accepted as true
readings and cannot be safely rejected.1 This assumption
is fallacious. The corruption of those two codices could

1  B F Westcott, and F J A Hort, Introduction to the New Testament in the

Original Greek (New York: Harper and Brothers, 1882), 225.
604
have occurred very early. The date is thus no proof of their

APPENDIX K
reliability.

In Westcott and Hort’s new edition of the Greek Testament,

many passages and verses were deleted from the traditional
text. Among the texts scissored out were such precious
passages as the pericope de adultera (John 7:53–8:11),
the last twelve verses of Mark (Mark 16:9–20), and the
Johannine Comma (1 John 5:7f). Not only those, but also
the following verses: Matthew 17:21; 18:11; 23:14; Mark 7:16;
9:44, 46; 11:26; 15:28; Luke 17:36; 23:17; John 5:4; Acts 8:37;
15:34; 24:7; 28:29; Romans 16:24; and many other portions
of Scripture.2 In fact, the number of verses taken out of the
Bible amounted to that of 1–2 Peter. Should you accidentally
tear away one leaf of your Bible, how sorry you will be. To
have eight chapters of God’s Word cut out by Westcott and
Hort, i.e. the equivalent of the contents of 1 and 2 Peter, the
Bible is all but destroyed!

It is no wonder that Dean Burgon took Westcott and Hort to

task in his magnum opus—The Revision Revised. Burgon has
convincingly proven that the Codex Sinaiticus and Codex
Vaticanus Westcott and Hort hailed to be almost like the
autographs are really among the most corrupt copies of the
New Testament in existence.3 Burgon said the Sinaiticus and
Vaticanus are “most scandalously corrupt copies extant:—
exhibit the most shamefully mutilated texts which are
anywhere to be met with:—have become ... the depositories
of the largest amount of fabricated readings, ancient

2  See G W Anderson and D E Anderson, A Textual Key to the New

Testament: A List of Omissions and Changes (London: Trinitarian Bible
Society, 1993).
3 See John William Burgon, The Revision Revised: A Refutation of
Westcott and Hort’s False Greek Text and Theory (Collingswood: Dean
Burgon Society Press, nd), 1–110.
605
 blunders, and intentional perversions of Truth,—which are
APPENDICES

discoverable in any known copies of the Word of God.”4

These two codices run against the readings of the majority

(99%) of Greek New Testament manuscripts we have today.

With the entrance of the Westcott and Hort Text in 1881, the
foundation of the systematic corruption of the Bible has been
laid. Since that time, Bible scholars including evangelicals
and even fundamentalists, echo Westcott and Hort. They say
that the TR/AV is unreliable and outdated. New translations
of the Bible are needed. Most of 5the twentieth century
modern translations of the English Bible have followed the
Westcott and Hort philosophy of textual criticism and Bible
translation. Harold Greenlee for example commented, “All
things considered, the influence of W-H upon all subsequent
work in the history of the text has never been equalled. ...
With the work of Westcott and Hort the T.R. was at last
vanquished ... [and] the textual theory of W-H underlies
virtually all subsequent work in N.T. textual criticism.”6 D
A Carson agrees, “the vast majority of evangelical scholars ...
hold that in the basic textual theory Westcott and Hort were
right, and that the church stands greatly in their debt.” 7

Nowadays, many evangelical Bible translators in trying to

distance themselves from Westcott and Hort are claiming
that their modern English versions are based not on
Westcott and Hort but on an eclectic text. For example, the
NIV translators say they used the best current printed Greek
New Testament texts which are “eclectic.” The question
4  Ibid., 16.
5  D A Waite, Defending the King James Bible, 2nd ed (Collingswood: The
Bible For Today Press, 1996), 56.
6  J Harold Greenlee, Introduction to New Testament Textual Criticism
(Grand Rapids: Wm B Eerdmans, 1964), 77–8.
7  D A Carson, The King James Version Debate (Grand Rapids: Baker Book
House, 1979), 75.
606
arises: Which are the “best” current printed texts of the

APPENDIX K
Greek New Testament? According to the NIV translators,
the “best” Greek testaments are those published by the
United Bible Societies and Deutsche Bibelgesellschaft. These
are the so-called “eclectic” or “scholarly” editions of the
Greek New Testament.

Let us now examine the so-called eclectic texts, namely, the

United Bible Societies’ Greek New Testament (UBSGNT),
and the Nestle-Aland Greek New Testament (NA). The
UBSGNT is founded on the Westcott and Hort Text. The
preface to its first edition states, “The Committee carried
out its work ... on the basis of Westcott and Hort’s edition
of the Greek New Testament.” The first two editions of the
UBSGNT relegated the pericope de adultera (John 7:53–
8:11) from its original and traditional place to the end of
the Gospel; this to show that the passage is considered non-
authentic. This clearly reveals a Westcott and Hort attitude.
Like Westcott and Hort, they accepted without question
the omission of those verses in Codex Sinaiticus and Codex
Vaticanus over against the Traditional Text. It is interesting
to note that the third edition transposed John 7:53–8:11
back to its original location. Are the editors now admitting
their error in rejecting the pericope? Although the pericope
is now put back in its traditional place, the double brackets
enclosing the pericope are retained. What do these double
brackets mean? “Double brackets in the text indicate that
the enclosed passages which are usually rather extensive are
known not to be a part of the original text.”8 In other words,
they are not to be considered as part of Holy Scriptures.
What double dealing!

8  Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Matthew Black,

Carlo M Martini, Bruce M Metzger, and Allen Wikgren, eds, The Greek
New Testament, 4th rev ed (Stuttgart: United Bible Societies, 1994), 2*.
607
 The NA is exactly the same as the UBSGNT except for its
APPENDICES

fuller critical apparatus. It is said that the UBSGNT is meant

for the translator, while the NA is for the exegete. The NA
like the UBSGNT has its roots in the Westcott and Hort
Text. Nestle admits that his text is heavily influenced by
Westcott and Hort. He said the “origin of the text itself was
clearly traceable ... particularly in passages where the special
theories of Westcott-Hort had dominant influence in its
formation.”9 As in the UBSGNT, John 7:53–8:11 and Mark
16:9–20 are also assigned double brackets to indicate their
non-genuineness.

The New International Version (NIV) reflects the Westcott

and Hort Text. Gordon Fee himself, a TR/AV opponent, said,
“all subsequent critical texts (i.e. UBSGNT, NA) look far more
like WH than like the TR.”10 In another place, Fee said, “[In]
Modern textual criticism, the ‘eclecticism’ of the UBS, RSV,
NIV, NASB etc., ... recognizes that Westcott-Hort’s view of
things was essentially correct.”11 Radmacher and Hodges
correctly pointed out that the “NIV as well as the NASB,
NEB, JB, RSV, TEV, etc., simply adopt what is today’s ‘textus
receptus,’ ... found in the two most widely popular printed
editions of the Greek New Testament: the 26th edition of
the Nestle/Aland text and the 3rd edition of the United Bible
Societies text.”12

9  Eberhad Nestle, Erwin Nestle, and Kurt Aland et al, eds, Novum
Testamentum Graece, 26th ed (Stuttgart: Deutsche Bibelgesellschaft,
1979), 39.
10  Gordon D Fee, “The Textual Criticism of the New Testament,” in The
Expositor’s Bible Commentary, ed Frank E Gaebelein (Grand Rapids:
Regency Reference Library, 1979), I:428.
11  Gordon D Fee, “The Majority Text and the Original Text of the New
Testament,” The Bible Translator 31 (1980):107–118.
12  Earl Radmacher, and Zane C Hodges, The NIV Reconsidered (Dallas:
Redencion Viva, 1990), 139.
608
 This new “textus receptus” of the United Bible Societies

APPENDIX K
according to Radmacher and Hodges “do not differ a whole
lot from the text produced by Westcott-Hort in 1881.”13 It is
evident that Westcott and Hort continue to have a hypnotic
hold on modern-day textual critics and Bible translators in
terms of their attitude and approach to the New Testament.
Following the lead of Westcott and Hort, the NIV translators
took a low view of the Traditional Text and allowed many
verses of the New Testament to remain missing. Those they
have chosen to retain, they cast doubt by such comments,
“the passage is absent from earlier and better manuscripts,”
and “the earliest and most reliable manuscripts do not
have ...”. Parroting Westcott and Hort, they continue to
insist that the two most corrupted manuscripts—Sinaiticus
and Vaticanus—are better and more reliable. In Chinese
terminology, they have “changed the soup but not the
medicine.”

Now, what kind of men were Westcott and Hort? Be

warned that Westcott and Hort were modernists. They did
not believe that the Scriptures are totally inspired of God.
Westcott and Hort were part of the team which translated
the New Testament of the English Revised Version (RV).
They questioned the doctrine of biblical inspiration by
translating 2 Timothy 3:16 thus, “Every Scripture inspired
of God is also profitable ...”. By placing the copula “is” after
“inspired of God,” the clause is made to mean that certain
parts of Scripture are not inspired of God. Only those
portions which are inspired are profitable. The KJV places
the linking verb “is” right after “All Scripture”: “All scripture
is given by inspiration of God, and is profitable ...”. This leaves
no ambiguity whatsoever that all of Scripture is inspired of
God. Westcott and Hort’s alteration of the KJV’s rendering

13  Ibid., 142–3.

609
 of 2 Timothy 3:16 in the RV evinces their limited inerrancy
APPENDICES

view of Scripture.

The nineteenth century saw the rise of rationalism and

liberalism which sought to destroy God’s Word by rejecting
the supernatural and miraculous. Westcott and Hort, in
their denial of God’s providential preservation of His Word,
joined the company of Bible attackers. Westcott and Hort
threw out the Majority Text which has been used by God’s
people down through the centuries in favour of a couple of
perverted manuscripts found during their time. Dr Alfred
Martin, former Vice-President of Moody Bible Institute,
noted, “At precisely the time when liberalism was carrying
the field in the English churches the theory of Westcott and
Hort received wide acclaim. These are not isolated facts.
Recent contributions on the subject—that is, in the present
century—following mainly the Westcott-Hort principles
and method, have been made largely by men who deny the
inspiration of the Bible.”14 Their very low view of biblical
inspiration and authority is evident in their rejection of
biblical creationism. Hort supported Darwin’s theory of
evolution. He said, “But the book which has most engaged
me is Darwin. Whatever may be thought of it, it is a book
that one is proud to be contemporary with ... my feeling is
strong that the theory is unanswerable.”15 Westcott took the
biblical creation account to be mythical. He said, “No one
now, I suppose, holds that the first three chapters of Genesis,
for example, give a literal history. I could never understand
how any one reading them with open eyes could think that

14  Alfred Martin, “A Critical Examination of the Westcott-Hort Textual

Theory” (ThD diss, Dallas Theological Seminary, 1951), 70, cited
in David W Cloud, Modern Versions Founded upon Apostasy (Oak
Harbor: Way of Life Literature, 1995), 22.
15  David Otis Fuller, ed, Which Bible? 5th ed (Grand Rapids: Grand
Rapids International Publications, 1975), 278.
610
they did.”16 Plainly, Hort’s Siamese twin Westcott also is a

APPENDIX K
disciple of Darwin.

Westcott and Hort not only denied the Word, but also the
Work of Christ. They did not believe that Christ is Sole
Mediator and the only One worthy of worship. Hort was a
Mary worshipper. He confessed, “I have been persuaded
for many years that Mary-worship and ‘Jesus’-worship have
very much in common in their causes and their results.”17
Westcott took delight in Mary-worship and idolatry. He
testified, “After leaving the monastery, we shaped our course
to a little oratory which we discovered on the summit of a
neighbouring hill. ... Fortunately we found the door opened.
It is very small, with one kneeling place; and behind a screen
was a “Pieta” (i.e. a statue of Mary holding a dead Christ) the
size of life. ... Had I been there alone I could have knelt there
for hours.”18

As modernists and Mariolators, Westcott and Hort were not

fit to handle the Scriptures. “Who shall ascend into the hill of
the LORD? or who shall stand in his holy place? He that hath
clean hands, and a pure heart; who hath not lifted up his
soul unto vanity, nor sworn deceitfully” (Ps 24:3–4). Void of
the Spirit, they have made erroneous and destructive textual-
critical decisions against God’s providentially preserved text
as found in the Textus Receptus. The Westcott and Hort text
and theory embraced today by the eclectic method ought to
be rejected. The Textus Receptus, on the other hand, is free
of revisionist poison. Alfred Martin has rightly advised, “It
will not do to modify Westcott and Hort and to proceed from
there. The only road to progress in New Testament textual
criticism is repudiation of their theory and all its fruits.
Most contemporary criticism is bankrupt and confused, the
16  Ibid., 280.
17  Ibid., 279.
18  Ibid., 278.
611
 result of its liaison with liberal theology. A Bible-believing
APPENDICES

Christian can never be content to follow the leadership of

those who do not recognize the Bible as the verbally inspired
Word of God. The Textus Receptus is the starting-point for
future research, because it embodies substantially and in
a convenient form the traditional text.”19 The Trinitarian
Bible Society refers to the Textus Receptus as “The Divine
Original.”20 The Authorised Version or King James Version
which is based on the Textus Receptus, according to D A
Waite, is “God’s Word Kept Intact In English.”21

The NIV and its Westcott-Hort based Critical texts cast

doubt on the authenticity of these three important passages
of Scripture: (1) the pericope de adultera (John 7:53–8:11),
(2) the last 12 verses of Mark (Mark 16:9–20), and (3) the
Johannine Comma (1 John 5:7–8). A critique of the NIV/
Westcott-Hort attack on these verses is necessary at this
juncture.

THE PERICOPE DE ADULTERA (JOHN 7:53–8:11)

The story of the woman taken in adultery in John 7:53–8:11
is called the pericope de adultera. Modernistic scholars
have attempted to remove this whole passage from the
Bible. According to Westcott, “This account of a most
characteristic incident in the Lord’s life is certainly not a
part of John’s narrative.”22 Not only has it been said that the
pericope de adultera was not a part of John’s Gospel, both

19  Alfred Martin, “A Critical Examination of the Westcott-Hort Textual

Theory,” in Which Bible?, ed Fuller, 172.
20  The Divine Original (London: Trinitarian Bible Society, nd).
21  D A Waite, Defending the King James Bible: A Fourfold Superiority
(Collingswood: The Bible For Today, 1992), xi.
22  B F Westcott, The Gospel According to St John (Grand Rapids: Wm B
Eerdmans Publishing Co, 1981), 125, 141–3.
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Westcott and Hort insisted that the story “has no right to a

APPENDIX K
place in the text of the four Gospels.”23

The Westcott-Hort based NIV has this misleading statement

concerning the authenticity of John 7:53–8:11: “[The earliest
and most reliable manuscripts and other ancient witnesses
do not have John 7:53–8:11].” What are these so-called
“earliest” and “most reliable” manuscripts which do not have
the pericope de adultera? They are Codex Vaticanus and
Codex Sinaiticus, both 4th century manuscripts. Those who
reject the pericope de adultera do so on a presuppositional
bias that these two codices which omit it are superior
manuscripts.

Are the above codices really reliable? One will do well

to remember that these are the same two codices which
attacked the doctrine of the Trinity by removing the
Johannine Comma (1 John 5:7f). According to Dean Burgon,
a godly and renowned Bible defender of the nineteenth
century, the codices Vaticanus and Sinaiticus are among
“the most corrupt copies in existence.” Burgon wrote, “I am
able to demonstrate that every one of them singly is in a high
degree corrupt, and is condemned upon evidence older than
itself.”24 Although the above two codices may be “earliest”
they are by no means “most reliable.”

There is abundant evidence in support of the authenticity of

the pericope de adultera. John 7:53–8:11 is found (1) in the
majority of Greek uncials and minuscules, (2) in the ancient
versions or translations: Old Latin, Vulgate, Syriac, Coptic,
Armenian, and Ethiopic, and (3) in the writings of the Church
Fathers: Didascalia, Ambrosiaster, Apostolic Constitutions,

23  Quoted by John W Burgon, “The Woman Taken in Adultery: A Defense

of the Authenticity of St John 7:53–8:11,” in Unholy Hands on the Bible,
ed Jay P Green (Lafayette: Sovereign Grace Trust Fund, 1990), F-6.
24  For a full discussion, refer to Burgon, The Revision Revised.
613
 Ambrose, Jerome, and Augustine. Jerome (AD 340–420),
APPENDICES

the translator of the Latin Bible called the Vulgate, said this
about the pericope de adultera: “... in the Gospel according
to John in many manuscripts, both Greek and Latin, is
found the story of the adulterous woman who was accused
before the Lord.”25 Jerome considered the pericope genuine,
and included it in his Vulgate. Self-styled textual critics who
arrogantly say: “This text has no place in Scripture; I will
never preach from it!,” should rather heed these wise words
of Calvin: “It has always been received by the Latin Churches,
and is found in many old Greek manuscripts, and contains
nothing unworthy of an Apostolic Spirit, there is no reason
why we should refuse to apply it to our advantage.”26

It must be noted that if John 7:53–8:11 is removed from the

Gospel, it leaves a vacuum between the words “out of Galilee
ariseth no prophet” (7:52), and “Then spake Jesus again unto
them” (8:12). In 7:40–52, we find the private dialogue and
debate among the Jewish populace, and between the temple
servants and Pharisees over Jesus’ identity; whether He was
the Moses-like Prophet (Deut 18:15) or not. Jesus was out of
the picture at that time. It is thus quite awkward to introduce
Jesus so abruptly in 8:12 where it is recorded that He spoke
to them “again.” Jesus in verses 12–16 was teaching what is
righteous judgment. The pericope de adultera provides the
link between the two episodes. Jesus taught them “again”
because He had already begun teaching the people before he
was interrupted by the scribes and Pharisees (8:2–3). Jesus’
“light of the world” discourse clearly fits the context of the
pericope de adultera. The Jewish religious leaders had failed
to exercise righteous judgment because in condemning
the adulteress, they failed to judge themselves for they

25  Quoted by Edward F Hills, The King James Version Defended, 4th ed
(Des Moines: The Christian Research Press, 1984), 151.
26 John Calvin, Commentary on the Gospel According to John, trans
William Pringle (Grand Rapids: Baker Book House, nd), 1:319.
614
were equally sinful (8:7–9). Jesus’ judicial and yet merciful

APPENDIX K
treatment of the adulteress clearly demonstrates that He
alone as the Light of the world is the true and perfect Judge
(8:12).

The divinely inspired account of the woman taken in adultery

rightfully belongs to the Gospel of John. Let us not hesitate
to use it for our encouragement and comfort.

THE LAST 12 VERSES OF MARK (MARK 16:9–20)

Are the last twelve verses of Mark really Mark’s? According
to the NIV, “The most reliable early manuscripts and other
ancient witnesses do not have Mark 16:9–20.” Its Study Bible
goes on to say, “serious doubt exists as to whether these
verses belong to the Gospel of Mark. They are absent from
important early manuscripts and display certain peculiarities
of vocabulary, style and theological content that are unlike
the rest of Mark. His Gospel probably ended at 16:8, ...”. Here
is another NIV attempt at scission. Practically every modern
English version would insert this doubt over the authenticity
of Mark 16:9–20. It is only the KJV which accepts it without
question.

We affirm the authenticity of the last 12 verses of Mark

together with Dean J W Burgon who wrote a scholarly 350-
page defence of those celebrated verses. Burgon argued that
the codices Sinaiticus and Vaticanus which are said by many
to be “most reliable” are actually “most corrupt.” Burgon
wrote, “Recent Editors of the New Testament insist that these
‘last Twelve Verses’ are not genuine. ... I am as convinced as
I am of my life, that the reverse is the truth. ... I insist, on
the contrary, that the Evidence relied on is untrustworthy,—
untrustworthy in every particular. ... I am able to prove that

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 this portion of the Gospel has been declared to be spurious
APPENDICES

on wholly mistaken grounds.27

Furthermore, there is abundant manuscript evidence

supporting the authenticity of Mark 16:9–20. E F Hills wrote,
“They [Mark 16:9–20] are found in all the Greek manuscripts
except Aleph [i.e., Sinaiticus], and B [i.e., Vaticanus] .... And,
even more important, they were quoted as Scripture by
early Church Fathers who lived one hundred and fifty years
before B and Aleph were written, namely, Justin Martyr (c.
150), Tatian (c. 175), Irenaeus (c. 180), Hyppolytus (c. 200).
Thus the earliest extant testimony is on the side of these last
twelve verses.”28

How about the allegation that the last twelve verses are non-
Marcan because of the difference in literary style? Metzger,
for instance, argues against the last twelve verses because
there are therein 17 words new to the Gospel of Mark.29 Such
an argument is often fallacious because it wrongly assumes
that an author has only one uniform style of writing. In
any case, Burgon, after a careful comparison of Mark’s first
twelve verses with his last twelve verses, concluded, “It has
been proved ... on the contrary, the style of S. Mark xvi. 9–20
is exceedingly like the style of S. Mark i. 9–20; and therefore,
that it is rendered probable by the Style that the Author of
the beginning of this Gospel was also the Author of the end
of it. ... these verses must needs be the work of S. Mark.”30

27  John William Burgon, The Last Twelve Verses of Mark (Oxford: James
Parker and Co, 1871), v–vi.
28 Hills, The King James Version Defended, 161–2.
29  Bruce Metzger, The Text of the New Testament, 2nd ed (New York:
Oxford University Press, 1968), 227.
30 Burgon, The Last Twelve Verses of Mark, 190.
616
 THE JOHANNINE COMMA (1 JOHN 5:7–8)

APPENDIX K
Is there a clear, biblical proof text for the doctrine of the
Trinity? 1 John 5:7–8 in the KJV reads, “For there are three
that bear record in heaven, the Father, the Word, and the
Holy Ghost: and these three are one. And there are three
that bear witness in earth, the spirit, and the water, and
the blood: and these three agree in one” (bold-face added).
The words in bold constitute the Johannine Comma (Greek:
koptein, “to cut off”). The Comma proves the doctrine of the
Holy Trinity—that “There are three persons in the Godhead:
the Father, the Son, and the Holy Ghost; and these three are
one God, the same in substance, equal in power, and glory”
(WSC Question 6).

Why is this verse so seldom used to teach the doctrine of the

Holy Trinity? The oft-quoted NT texts for the Trinity are
Matthew 3:16–17; 28:19; 2 Corinthians 13:14; and Revelation
4:8; but why not 1 John 5:7f? One will reply, “How can I when
my Bible does not have it?” Therein lies the problem; with 1
John 5:7f missing in so many of the modern Bible versions
like the NIV, RSV, and NASB, it is no wonder that many
Christians are ignorant of this verse. And even if they do
know that this verse exists, they hesitate to use it because
they have been deceived into thinking that it is not part of
God’s Word. The NIV Study Bible, for instance, says that
1 John 5:7f “is not found in any Greek manuscript or NT
translation prior to the 16th century.” On account of this
they argue that 1 John 5:7f is spurious.

It is not true that 1 John 5:7f is absent in all pre-sixteenth

century Greek manuscripts and NT translations. The text is
found in eight extant Greek manuscripts, and five of them are

617
 dated before the sixteenth century.31 Furthermore, there is
APPENDICES

abundant support for 1 John 5:7f from the Latin translations.

There are at least 8,000 extant Latin manuscripts, and many
of them contain 1 John 5:7f; the really important ones being
the Old Latin which Church Fathers like Tertullian (AD 155–
220), and Cyprian (AD 200–258) used. Now, out of the very
few Old Latin manuscripts with the fifth chapter of 1 John,
at least four of them contain the Comma.32 Since these Latin
versions were derived from the Greek NT, there is reason to
believe that 1 John 5:7f has very early Greek attestation. There
is also reason to believe that Jerome’s Latin Vulgate (AD
340–420), which has the Johannine Comma, was translated
from an untampered Greek text he had in his possession,
and that he regarded the Comma to be a genuine part of 1
John. Jerome in his Prologue to the Canonical Epistles wrote,
“irresponsible translators left out this testimony [i.e., 1 John
5:7f] in the Greek codices.”33 Edward F Hills concluded, “... it
was not trickery which was responsible for the inclusion of
the Johannine Comma in the Textus Receptus but the usage
of the Latin-speaking Church.”34

This leads us to the so-called “promise” of Erasmus. Westcott

and Hort advocate—Bruce Metzger—made this claim
which became the popular argument against the Johannine
Comma. He wrote, “Erasmus promised that he would insert
the Comma Johanneum, as it is called, in future editions if
a single Greek manuscript could be found that contained
the passage. At length such a copy was found—or made to

31  Greek minuscules: 61 (XVI), 88 (XII), 221 (X), 429 (XIV–XV), 629
(XIV), 636 (XV), 918 (XVI), 2318 (XVIII). See also Michael Maynard, A
History of the Debate Over 1 John 5:7–8 (Tempe: Comma Publications,
1995). This study is full of important data in defence of the Johannine
Comma; an indispensable volume by a librarian.
32  Ibid., 19.
33  Cited in ibid, 41.
34 Hills, The King James Version Defended, 209.
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order.”35 This view against the authenticity of 1 John 5:7f is

APPENDIX K
parroted by anti-KJVists Stewart Custer, D A Carson and
James R White.

Is this truly what happened? H J de Jonge of the faculty of

theology, Leiden University, an authority on Erasmus, says
that Metzger’s view on Erasmus’ promise “has no foundation
in Erasmus’ work. Consequently it is highly improbable that
he included the difficult passage because he considered
himself bound by any such promise.”36 Yale professor—
Roland Bainton—another Erasmian expert agrees with
de Jonge furnishing proof from Erasmus’ own writing that
Erasmus’ inclusion of 1 John 5:7f was not due to a so-called
“promise” but the fact that he believed “the verse was in the
Vulgate and must therefore have been in the Greek text used
by Jerome.”37 The Erasmian “promise” is thus a myth!

This was no small embarrassment to Metzger and all his

followers. Metzger, however, did not remove his misleading
story about Erasmus in subsequent editions of his book, but
placed a corrigendum in a footnote on a distant page (page
291) in his third, enlarged edition confessing that what he had
written on page 101 about Erasmus and 1 John 5:7 “needs to
be corrected.”38 But the unsuspecting reader and those not in
the habit of reading footnotes, or those referencing his book
for information on 1 John 5:7 from page 101 would hardly
come to know that his story about Erasmus and 1 John 5:7
was in fact spurious (There’s no footnote on page 101 that
would direct the reader to the correction made known on
page 291; neither is page 291 indexed with 1 John 5:7 in the
3rd enlarged edition.) We can only opine that Metzger was

35  Metzger, The Text of the New Testament, 101.

36  Cited in Maynard, A History of the Debate Over 1 John 5:7–8, 265.
37  Ibid., 252.
38  Bruce M Metzger, The Text of the New Testament, 3rd enlarged ed
(Oxford: Oxford University Press, 1992), 291.
619
 trying to save face for he apparently took no special effort
APPENDICES

nor great care to make known the falsity of his allegation

against the authenticity of the Johannine Comma, which
was really a myth invented to undermine the providentially
preserved Textus Receptus underlying the KJV.

It has also been argued that the Johannine Comma did not
come from the Apostle John himself but from an unknown
person who invented and inserted it into 1 John 5 so that
Christianity would have a clear Trinitarian proof text. Up till
this point in time, no one is able to identify this mysterious
person who tried to “help” the Church. In any case, it is
highly unlikely that 1 John 5:7f is the work of a well-meaning
interpolator. When we look at the text itself, the phrase, “the
Father, the Word, and the Holy Spirit” (emphasis added),
naturally reflects Johannine authorship (cf John 1:1, 14). An
interpolator would rather have used the more familiar and
perhaps stronger Trinitarian formula—“the Father, the Son,
and the Holy Spirit.” “The Word” or “The Logos” of 1 John
5:7f surely points to the Apostle John as its source for it is
distinctively John who uses the term “the Word” to mean
Jesus Christ in all his writings.

There is nothing in the Johannine Comma that goes against

the fundamentals of the Christian faith. It is thoroughly
biblical, and theologically accurate in its Trinitarian
statement. There is really no good reason why we should not
regard it as authentic, and employ it as the clearest proof-text
in the Scripture for the doctrine of the Holy Trinity.

Epilogue: Deuteronomy 13:1–5 says, “If there arise among

you a prophet, or a dreamer of dreams, and giveth thee a
sign or a wonder, And the sign or the wonder come to pass,
whereof he spake unto thee, saying, Let us go after other
gods, which thou hast not known, and let us serve them;
Thou shalt not hearken unto the words of that prophet, or
620
that dreamer of dreams: for the LORD your God proveth you,

APPENDIX K
to know whether ye love the LORD your God with all your
heart and with all your soul. Ye shall walk after the LORD
your God, and fear him, and keep his commandments, and
obey his voice, and ye shall serve him, and cleave unto him.
And that prophet, or that dreamer of dreams, shall be put
to death; because he hath spoken to turn you away from the
LORD your God, which brought you out of the land of Egypt,
and redeemed you out of the house of bondage, to thrust
thee out of the way which the LORD thy God commanded
thee to walk in. So shalt thou put the evil away from the
midst of thee.”

621
 Appendix L 
UNDERMINING GOD’S WORD BY TWISTING
APPENDICES

THE TRANSLATION: ON THE DYNAMIC

EQUIVALENCE METHOD AND THE NIV
Timothy Tow and Jeffrey Khoo
God originally gave the Old Testament in Hebrew/Aramaic,
and the New Testament in Greek. But because these
original tongues are not known to all the people of God,
who have right unto, and interest in the Scriptures, and are
commanded in the fear of God, to read and search them,
therefore they are to be translated into the vulgar [i.e.,
“common,” or “vernacular”] language of every nation unto
which they come, that the Word of God dwelling plentifully
in all, they may worship Him in an acceptable manner; and
through patience and comfort of Scriptures, may have hope”
(WCF I:8b).

The Bible can be found in many languages of the world

today. This is surely in partial fulfilment of Christ’s Great
Commission to His Church in Matthew 28:18–20. However,
the Church should not only be concerned with the quantity
but also the quality of translations. The latter has to do
with the method employed in translating the Scriptures. It
is important that the Scriptures be translated accurately.
William Tyndale’s testimony is noteworthy, “I call God to
record against the day we shall appear before our Lord Jesus,
to give a reckoning of our doings, that I never altered one
syllable of God’s Word against my conscience, nor would this
day, if all that is in the earth, whether it be pleasure, honour,
or riches, might be given me.” This same attitude ought to
be adopted by every translator of Scripture.

There are two methods of Bible translation: (1) the formal

equivalence, and (2) the dynamic equivalence method. Formal
equivalency is the literalistic approach which translates the
622
words of the original language into the equivalent words of

APPENDIX L
the receptor language. It is word-for-word translation (e.g.,
Matt 1:23 cf. Isa 7:14; Matt 27:46 cf. Ps 22:1). Since every
word of the Bible is inspired of God, it goes without saying
that a translation of His Word must be done as literally as
possible, reproducing accurately in the receptor language
what is written in Hebrew, Aramaic, and Greek. The verbally
inspired nature of Scripture demands formal equivalence
to be the only acceptable method in Bible translation. The
operating principle of this method of translation is “as literal
as possible, as free as necessary.” In other words, it is not an
interlinear or woodenly literal approach. This philosophy of
translation has been the standard for most Bible translators
throughout the centuries. Dynamic equivalency is the
popular method of Bible translation used today. This new
method is a result of unbelief or compromise. The people
who are especially comfortable with this method are those
who believe the concepts contained in the Scriptures are
inspired, not the words. The Trinitarian Bible Society has
correctly observed, “In recent years, however, there has
arisen a group of scholars who no longer believe in the
importance, and often the inerrancy and inspiration, of the
individual words of Scripture. These men believe instead
that it is the thoughts or the truth behind the words that
is important. ... This view is called the dynamic view of
Scripture; transferred into the realm of translation, this is
referred to as dynamic equivalence. The aim of dynamic
equivalence translation is not word-for-word accuracy, but
thought-for-thought equivalence.”1

The dynamic approach is thus not really Bible translation,

but Bible interpretation. In dynamic equivalency, the
job of the translator is “to CREATE a lively Bible by his
1  G W Anderson, and D E Anderson, New International Version: What
Today’s Christian Needs to Know about the NIV (London: Trinitarian
Bible Society, nd), 3.
623
 clever rephrasing of Scripture into colloquial language.
APPENDICES

“Equivalency” no longer means that the translator strives

as perfectly as possible for an equal transfer of the words
and structure of the original. Rather, the emphasis is on
a general equivalency, with the translator having great
freedom to restate, change, add to, and take away from the
original writings.”2 The meaning of the text is thus no longer
solely dependent on the original text itself; it is now made
dependent on the thoughts or views of the translator. The
dynamic equivalence method may be well and good on
ordinary, human literature, but it is certainly not suitable for
supernatural, divine literature—the Holy Scriptures—where
every word to its jot and tittle is God-breathed. God warns
against any attempt to add to, subtract from, and change His
Word (Deut 4:2; Rev 22:18–19).

The very loose dynamic equivalence approach to translating

the Scriptures has resulted in a number of unreliable Bible
versions. These have subtly undermined certain fundamental
doctrines of the Christian faith. The most popular dynamic
equivalence version at this time is the New International
Version (NIV). This inaccurate version has attacked the
Written Word and the Living Word.

Attack on the Doctrine of the Divine

Preservation of Holy Scriptures
Psalm 12:6–7 says, “The words of the LORD are pure words:
as silver tried in a furnace of earth, purified seven times.
Thou shalt keep them, O LORD, thou shalt preserve them
from this generation for ever” (emphasis added). This is a
very explicit proof-text on God’s promise to preserve His
words. How did the NIV render this verse? The NIV reads,
“And the words of the LORD are flawless, like silver refined

2  David W Cloud, Dynamic Equivalency: Death Knell of Pure Scripture

(Oak Harbor: Way of Life Literature, nd), 4.
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in a furnace of clay, purified seven times. O LORD, you will

APPENDIX L
keep us safe and protect us from such people forever.” Note
the change from “keep them” to “keep us,” and “preserve
them” to “protect us.” They changed the pronouns from
third plural (i.e. “them”) to first plural (i.e. “us”). Is this a
correct or accurate translation? In the Hebrew, the first
word is tishmerem. The -em suffix means “them” not “us.”
He will keep “them” (so KJV) is correct. The second word is
titzrennu. The -ennu suffix (with an energetic nun) is third
singular (i.e. “him”), not first plural (i.e. “us). The energetic
nun is emphatic (i.e. “every one of them”). So it should be
translated preserve “them” (i.e. “every single one of His
words”) not “us” (i.e. people). By incorrectly and inaccurately
translating Psalm 12:7, the NIV has effectively removed the
doctrine of Bible preservation from this text.

Attack on the Eternal Generation of God the Son

The eternal generation of the Second Person of the Holy
Trinity (i.e. Jesus is the eternally begotten Son of God) is an
important doctrine of the Christian Faith. The 4th century
Athanasian and Nicene Creeds state that Jesus is both
Son and God “only-begotten, ... of the Father before all the
ages.” The Westminster Confession of Faith (1648) likewise
followed the ancient creeds in describing the relationship
that exists within the Godhead: “In the unity of the Godhead,
there be three persons, of one substance, power and eternity;
God the Father, God the Son, and God the Holy Ghost. The
Father is of none, neither begotten nor proceeding; the Son
is eternally begotten of the Father; the Holy Ghost eternally
proceeding from the Father and the Son” (II:3; emphasis
added). All three ancient creeds describe Christ as only
begotten, or eternally begotten. Now you know that every
doctrine must be based on the Bible. Where in the Bible do
we find Jesus being described as the only begotten Son of
God? If you have the KJV you will find it in John 1:14, 18;
3:16, 18; and 1 John 4:9. But if you are using the NIV, you will
625
 have a hard time finding it. The term “only begotten” with
APPENDICES

reference to Christ has been conveniently removed by the

NIV. It mistranslates the Greek monogenês as “one and only.”
Problem is monogenês does not just mean “one and only.”
The Greek monogenês comes from 2 words: monos meaning
“only” and gennaô meaning “to beget” or “to generate.”3 The
KJV translates it literally and accurately as “only begotten.”
The NKJV’s criticism of the NIV’s “dynamic” rendering
of monogenês is worth noting, “Dynamic equivalence, a
recent procedure in Bible translation, commonly results in
paraphrasing where a more literal rendering is needed to
reflect a specific and vital sense. For example, references
to Christ in some versions of John 3:16 as ‘only Son’ or ‘one
and only Son’ are doubtless dynamic equivalents of sorts.
However, they are not actual equivalents of the precisely
literal ‘only begotten Son,’ especially in consideration of the
historic Nicene statement concerning the person of Christ,
‘begotten, not made,’ which is a crucial Christian doctrine.”4

3  There is an argument which says that -genês does not come from gennaô
(“to beget”), but ginomai (“to become”). It goes on to argue that since
ginomai refers to a “category” or a “kind,” monogenês has to mean “only
one of its kind” or “unique.” But this is unlikely. The root gen seems
closer to gennaô than to ginomai. Even if -genês is ginomai and not
gennaô, there is no real problem. Ginomai and gennaô are related words.
They can be taken synonymously. Ginomai is a well attested quasi-
passive of gennaô, and does contain the idea of begetting (see F F Bruce,
Commentary on Galatians, NIGTC [Grand Rapids: Wm B Eerdmans
Publishing Co, 1982], 195). Büchsel agrees, “In the NT monogenes …
means ‘only begotten.’ … In Jn. 1:14, 18; 3:16, 18; 1 Jn. 4:9 monogenes
denotes more than the uniqueness or incomparability of Jesus. In all
these verses He is expressly called the Son, and He is regarded as such
in 1:14. In Jn. monogenes denotes the origin of Jesus. He is monogenes
as the only-begotten” (TDNT, s.v. “monogenes,” by F Büchsel, 4:739,
741). The origin of Jesus is His preexistence as God Himself. As the
only begotten Son of God, Jesus shares the same essence with God
the Father. See also John V Dahms, “The Johannine Use of Monogenes
Reconsidered,” New Testament Studies 29 (1983):222–232.
4  The New King James Version (Nashville: Thomas Nelson Publishers,
1982), iv.
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The NIV goes counter to Reformed theology. The

APPENDIX L
Westminster Confession of Faith teaches according to the
Scriptures that Jesus “the Son is eternally begotten of the
Father.” Now, in which verse of the Bible is Jesus described
as the only begotten Son of God? The subscriber of the
Westminster Confession who has for his Bible the NIV
would not be able to answer this question. A Reformed
or Presbyterian believer would be contradicting his faith
if he were to uphold the NIV as his Bible. The NIV has
removed this important teaching on the person of Christ
from the Scriptures. It has subtracted from God’s Word;
a very dangerous thing to do (Rev 22:19). That is why the
NIV cannot be trusted. The NIV is not telling us what God
says, but what man thinks God is saying. The NIV is an
interpretation, and not a translation of the Bible.

Attack on the Virgin Birth of Christ

In Luke 2:33 we read, “And Joseph and his mother marvelled
at those things which were spoken of him” (KJV). In the NIV,
it reads like this, “The child’s father and mother marvelled
at what was said about him.” Do you see the problem here
with the NIV? The NIV makes Joseph the father of Jesus!
The NIV’s rendering of this verse is totally out of line for
the following reasons: (1) the word “child” is not in the
traditional Greek text, (2) the word “father” is also not there,
(3) the possessive pronoun “his” is connected to Mary alone
(he meter autou), and does not include Joseph. Those who do
not know better would probably come to the conclusion that
Joseph was the direct, natural father of Jesus. The NIV has
caused Luke to contradict the virgin birth. Jesus has only
one Father, and He is none other than the First Person of the
Holy Trinity. Joseph was neither physically nor spiritually
the father of Jesus.

However, NIV advocates will point out verse 41 which called

Joseph and Mary “his parents” (so KJV as in NIV). The fact
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 that Joseph and Mary were indeed parents of Jesus—Joseph
APPENDICES

being legally a “parent” and not naturally the “father” of

Jesus—would prove the point that the biblical writers were
careful not to attribute the title “father” to Joseph, for Jesus
has only one Father, and that is His Father in Heaven—the
First Person of the Holy Trinity. In verse 43, we again see
the biblical writers carefully distinguishing Joseph’s actual
relationship with Jesus by the words “Joseph and his mother,”
again purposely avoiding calling Joseph His “father.” Jesus
Himself refused to call Joseph His “father,” and gently
corrected His mother when she said, “thy father and I have
sought thee” (v 48), which drew this response, “How is
it that ye sought me? wist ye not that I must be about my
Father’s business?” (v 49). Why did not Jesus use “God,” or
“the Lord,” but “Father” at this juncture? It is to correct any
misconception that Joseph was in any way His “father”; God
alone was His Father.

Attack on Christ who is Both God and Man

1 Timothy 3:16 has to be one of the clearest texts of Scripture
proving the full deity and full humanity of Christ, “And
without controversy great is the mystery of godliness: God
was manifest in the flesh, ...”. But from the NIV, you would
have a difficult time proving this. Instead of the reading,
“God was manifest in the flesh,” you have “He appeared in a
body.” The NIV obscures (1) the deity of Christ by removing
“God” and replacing it with just “He,” and (2) the humanity of
Christ by replacing “the flesh,” with “a body” (a body may not
necessarily be of “flesh and blood”). The word in the original
is sarx, “flesh,” not sôma, “body.” It is also significant to
note that the KJV translators never rendered sarx as “body”
and sôma as “flesh.”5 The KJV recognised the distinction

5  See Yeong Shoon Lau, “A Textus Receptus-King James Version Greek-

English Lexicon of the New Testament,” (MDiv thesis, Far Eastern
Bible College, 1997), 214, 228.
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between the two; something the NIV translators obviously

APPENDIX L
failed to do, having exalted method over theology.

Since we are at 1 Timothy 3:16, a comment on why the NIV

reads “He” and not “God” is appropriate. The NIV chose
to adopt a Westcott-Hort reading of the text. According to
Westcott and Hort, since the Sinai and Vatican codices read
“he who,” instead of “God,” it must be the correct reading.
And mind you, this is over against the majority of the Greek
manuscripts which read Theos, “God,” instead of hos, “he
who.” Many modern versions like the NIV happily follow
Westcott and Hort in corrupting the Word of God. Lovers
of God’s Word should refrain from using a version which
not only wrongly translates the Bible, but also supports the
unbelieving views of Westcott and Hort.

Twisted translations exist. Dynamic Equivalence Bible

versions are unfaithful to the original, and untrustworthy
for personal use. Such versions are the NIV, the Living Bible
(including the New Living Bible), Today’s English Version
(TEV or Good News for Modern Man), and Contemporary
English Version (CEV).

Attack on God’s Grace to China and the Chinese

Isaiah 49:12 speaks of God’s grace to the Chinese people,
“Behold, these shall come from far: and, lo, these from the
north and from the west; and these from the land of Sinim.”
The KJV translation, “from the land of Sinim,” comes from
the Hebrew text, me’erets sinim. The NIV, on the other hand,
turns the “Land of Sinim” into “Region of Aswan” by a twist
of the ball-pen.

How does the NIV differ to translate me’erets sinim into

“from the region of Aswan”? “Sinim” as in the KJV is a
transliteration of the Hebrew sinim. In Ezekiel 29:10 and 30:6,
the word for “Aswan,” according to the NIV, is “Seveneh”.
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 Now “Sinim” is made “Seveneh” and translated “Aswan.” But
APPENDICES

why is “Sinim” in Isaiah 49:12 by a twist of the NIV’s ball-

pen also become “Aswan”? Even the non-Hebrew reader can
see that Sinim and Aswan are two different words. Perhaps
the NIV translators think they can palm off their ware to
the unwary non-Hebrew English reader.

Another difference between the KJV and NIV translations

is the NIV rendering of ’erets into “region” whereas ’erets has
always been translated “land,” “earth,” or “ground.” Now if
the NIV translates “the land of Zebulon” and “the land of
Naphtali” from the word ’erets (Isa 9:1) and Zebulon and
Naphtali are small tribes, why does the NIV use the word
“region” here? The right word for “region” in Hebrew is chebel
according to the Hebrew lexicon.6 There is no valid reason
to translate ’erets as “region” except for the sinister purpose
of demoting the Land of Sinim into some Egyptian outback.

The land of Sinim, according to Hastings’ Dictionary of the

Bible, from the context, must have been the extreme south
or east of the known world.7 The LXX (Septuagint) favours
the view that a country in the east is intended, and some
modern commentators have identified Sinim with China,
the land of the Sinae. The ancients’ view that Sinim refers
to China is attested overwhelmingly by continuing modern
Hebrew usage. The English-Hebrew, Hebrew-English
lexicon by Prof M Segal and Prof M B Dagut, says China is
“Sin.”8 The root of “Sinim” is “Sin,” so “Sinim” points most
assuredly to China and not to Aswan, which is translated
from a different word “Seveneh” as stated above. Thus, one
who is well-versed in Chinese is called a sinologue and
sinology is the study of Chinese language, history, customs,

6  BDB, s.v. “chebel,” 286.

7  James Hastings, ed, Dictionary of the Bible, s.v. “Sinim.”
8  English-Hebrew, Hebrew-English Dictionary, s.v. “China,” “Chinese.”
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etc.; and the war between China and Japan was called the

APPENDIX L
Sino-Japanese war.

Dr Allan A MacRae, in his Studies in Isaiah, says as a

matter of fact on the subject under discussion: “In verse 12
the remarkable extent of the work of the servant is clearly
indicated with people coming to his light from the north
and from the west and even from the land of Sinim (China).
What a marvelous prediction of the extension of the gospel
of deliverance from sin through the servant of the Lord to
the very ends of the world! How wonderfully it has been
fulfilled in these days when groups of believers have come to
the Savior from so many sections of the earth, even including
this very land of China, which must have seemed in the days
of Isaiah to be the utmost fringe of civilization. Truly He has
become ‘a light to the Gentiles’.”9

Furthermore, let us see how the translators of the Chinese

Bible (CUV) treat the Hebrew text. They translate the land of
Sinim as “Chin Kuo,” the Kingdom or Country of Chin, and
“Chin” is a root word for China, verily, as it was Chin Shih
Hwang Ti, the first emperor who united the many ancient
states into one China. This is a good translation in line with
the time-honoured Hebrew usage to this day.

9  Allan A MacRae, Studies in Isaiah (Hatfield: Interdisciplinary Biblical

Research Institute, 1995), 237. See also MacRae’s The Gospel of Isaiah
(Chicago: Moody Press, 1977), 109–12. Edward J Young wrote likewise,
“In any attempt to identify the land of Sinim we must look for a place far
from Palestine. An ancient interpretation would identify it with China,
...” (Edward J Young, The Book of Isaiah, NICOT [Grand Rapids: Wm B
Eerdmans Publishing Co, 1972], 3:282, 294).
631
 Appendix M 
THE BLASPHEMY AND DECEPTION
APPENDICES

OF THE DA VINCI CODE

Jeffrey Khoo and Suan-Yew Quek
Caveat
Satan is a liar and a deceiver (John 8:44, Rev 12:9). Dan
Brown’s bestselling novel—The Da Vinci Code (Bantam Press,
2003; 593 pages)—is the latest Satanic attack against our
Lord Jesus Christ and His inerrant Word. Brown seductively
weaves a highly imaginative story in a vain attempt to prove
that the Jesus believed by Christians today is not the same
Jesus who lived in the first century. According to The Da
Vinci Code, the true historical Jesus was only an ordinary
man and not God at all.

The book is a most seductive and deceptive novel replete

with hidden codes, murder, sex and intrigue. It seeks to
debunk the common notion that the Holy Grail is the Cup
of the Last Supper of Christ. The author asserts that the
painting by Leonardo Da Vinci of the Last Supper reveals
that the Holy Grail refers actually to Mary Magdalene who
he says is the wife of Jesus Christ. Mary Magdalene is said
to be pregnant when she was with Christ at His resurrection.
Not only that, this lineage of Christ and Mary Magdalene
continues to this very day. This is blasphemy in the highest
degree.

Brown’s attacks on Jesus Christ and the Holy Scriptures are

not new. His blasphemous and deceptive views have been
propounded for decades within the four walls of modernistic
universities and liberal seminaries. Brown distills the
academic jargon and weaves the views of liberalism into a
mystery novel for the general audience, and for the money
no less.

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 The Blasphemy of The Da Vinci Code

APPENDIX M
In his book, Brown attacks the inspiration, preservation, and
canonicity of the Scriptures. The Bible he says, “is a product
of man, … Not of God. The Bible did not fall magically
from the clouds. Man created it as a historical record of
tumultuous times, and it has evolved through countless
translations, additions, and revisions. History has never had
a definitive version of the book. … [T]housands of documents
already existed chronicling His life as a mortal man. To
rewrite the history books, … Constantine commissioned
and financed a new Bible, which omitted those gospels that
spoke of Christ’s human traits and embellished those gospels
that made him godlike. The earlier gospels were outlawed,
gathered up, and burned.”

As far as Brown is concerned, the historical and factual

gospels have been destroyed in the 4th century. What
remains today are the spurious and fictitious Gospels of
Matthew, Mark, Luke and John that promote a mythical,
godlike Jesus. So, all this while, Christians have been reading
the wrong Gospels and believing in a false Jesus!

Truth of God’s Perfection

Does Brown’s unbelief make the faith of God without effect?
“God forbid; yea, let God be true, but every man a liar” (Rom
3:4).

How do we know that the Bible today is truly the Word of

God, perfect and without mistakes? Simply because God says
so! The declaration, “Thus saith the LORD,” or “Hear the
Word of the LORD,” or “The LORD spake … saying,” appears
over 3,000 times in the Bible. Be not deceived, the Bible is
altogether God’s Word, not man’s word. “All Scripture is
given by inspiration of God (theopneustos, literally, “God-
breathed”) and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: That the man
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 of God may be perfect, throughly furnished unto all good
APPENDICES

works” (2 Tim 3:16-17). The Bible was written over a span of

1,500 years by more than 40 different writers, and despite all
its diversity, its miraculous unity is obvious. It goes without
saying that though the Bible has many writers, it has but one
Author—God Himself. That every one of the OT prophecies
concerning Christ’s first coming has been fulfilled precisely
proves the Bible’s authenticity (eg, Isa 7:14 cf Matt 1:22-23).

How do we know that the Scriptures that we have today are

the true ones, and not those that have been lost for over a
thousand years? We know this because God promised to
preserve His words perfectly and perpetually. Psalm 12:6-
7 says, “The words of the LORD are pure words: as silver
tried in a furnace of earth, purified seven times. Thou shalt
keep them, O LORD, thou shalt preserve them from this
generation for ever.” Jesus Himself promised, “For verily I
say unto you, Till heaven and earth pass, one jot or one title
shall in no wise pass from the law, till all be fulfilled” (Matt
5:18). “Heaven and earth shall pass away, but my words shall
not pass away” (Matt 24:35, Mark 13:31, Luke 21:33). “The
Scripture cannot be broken” (John 10:35).

The true Bible can be easily identified. It is the one that has
an unbroken lineage, fully and continuously preserved by
God down through the ages, and always in the possession
of His people. Thus, the perfect and true Scriptures are not
in the lately found Alexandrian manuscripts underlying
the modern corrupt versions (which incidentally present a
less than divine Jesus preferred by Brown), nor are they in
the newly discovered Dead Sea Scrolls and Nag Hammadi
codices (Gnostic manuscripts from Egypt) as mentioned
by Brown, but in the long-existing, time-tested and Christ-
honouring Hebrew and Greek Scriptures underlying the
good old Authorised Version.

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 Certainty of Christian Conviction

APPENDIX M
How can we be absolutely sure that the Scriptures we hold in
our hands today are truly the infallible and inerrant Word of
God? Faith is the answer! “But without faith it is impossible
to please him: for he that cometh to God must believe that
he is, and that he is a rewarder of them that diligently seek
him” (Heb 11:6). The logic of faith is the key to certainty.
God says it, that settles it, we believe it! We do not see to
believe; we believe in order to see.

The Apostle Peter told the Church to trust in “a more sure

word of prophecy”—the Holy Scriptures—as written by
eyewitnesses: “Knowing this first, that no prophecy of the
scripture is of any private interpretation. For the prophecy
came not in old time by the will of man (and certainly not by
the will of Constantine): but holy men of God spake as they
were moved by the Holy Ghost” (2 Pet 1:20-21).

If we are truly born again and the Spirit of God dwells within
us, we cannot but know and believe the Truth of God’s
Word. The Holy Spirit is “the Spirit of truth; whom the world
cannot receive, because it seeth him not, neither knoweth
him: but ye know him; for he dwelleth with you, and shall be
in you” (John 14:17). “Howbeit when he, the Spirit of truth,
is come, he will guide you into all truth … He shall glorify
me: for he shall receive of mine, and shall shew it unto you”
(John 16:13-14). “But the anointing which ye have received of
him abideth in you, and ye need not that any man teach you:
but as the same anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath taught you, ye shall
abide in him” (1 John 2:27).

Historical and scientific evidences that prove the Scriptures

may be helpful, but ultimately, the only basis of our faith and
practice must be the Scriptures and the Scriptures alone.

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 The Perfect Bible (and we have it today and know where it is)
APPENDICES

is our supreme final authority. Sola Scriptura!

In The Da Vinci Code, it is Satan’s voice one hears. True

Christians will not follow. Jesus said, “My sheep hear my
voice, and I know them, and they shall follow me: and I give
unto them eternal life” (John 10:27-28).

We have experienced the good news and resurrection power

of Christ in our life, and we cannot deny that our Lord and
Saviour is indeed 100% God and 100% Man, and that His
Word is 100% inspired and 100% preserved.

It goes without saying that The Da Vinci Code is truly

Fiction. The Bible, on the other hand, is purely Fact. We have
a Perfect Canon and a Perfect Text. May we never add to it,
nor subtract from it (Rev 22:18-19), but love it and obey it (1
John 2:3-6)! “If the foundations be destroyed, what can the
righteous do?” (Ps 11:3).

The Deception of The Da Vinci Code

The Da Vinci Code is a Satanic masterpiece. It is utterly
deceptive, and particularly so in Chapter 55. In this chapter,
one finds the two talking snakes, Teabing and Langdon,
seducing Sophie with their sophistry. Alas, the helpless lass
is mesmerised, and the serpentine duo go for the jugular
with their venom of lies.

Deception #1: Da Vinci’s Fresco Tells

the Truth, Not the Bible
The Da Vinci Code assumes that Leonardo was telling the
truth concerning who Jesus was and what happened in His
life. Teabing pontificates, “In fact, Da Vinci painted the true
Grail.” At the end of the chapter, Teabing again presses the
point that Da Vinci’s fresco is truthful and not the Bible,
“You will be shocked to learn what anomalies Da Vinci
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included here that most scholars either do not see or simply

APPENDIX M
choose to ignore. This fresco [of the Last Supper], in fact, is
the entire key to the Holy Grail mystery.”

Refutation #1
It must be said that Da Vinci, born in 1452 and died in 1519,
was not an eyewitness to the Last Supper. How can his
painting then be regarded as an authoritative depiction of
that event? We should rather trust in eyewitness accounts.
Matthew and John who were there recorded what happened
during the Last Supper in their respective Gospels. The truth
is not in the painting of Da Vinci, but in the testimonies of
Matthew and John, and of Peter and Paul as found in Mark
and Luke, who wrote under divine inspiration (2 Tim 3:16, 2
Pet 1:20-21).

One proof that Da Vinci’s fresco is historically unreliable is

that he painted Jesus and His disciples dining at a long and
high table with some sitting down and others standing up.
The people in those days did not have their meals in such
a way. In those days, they had their meals in a reclining
posture. This fact is accurately reported in the Four Gospels
where we find Jesus and His disciples reclining on mattresses
around a low table during the Last Supper (cf. John 13:23,
25).

Deception #2: If You Believe in the

Bible, You Must be Stupid
In order to cause Sophie to doubt, Teabing made her read
a couple of Da Vinci’s sayings that demean believers of
the supernatural and miraculous. Quotation of Da Vinci
#1 reads, “Many have made a trade of delusions and false
miracles, deceiving the stupid multitude.” In other words,
Sophie is made to think that anyone who believes that
the Bible is a supernatural God-given Book, and that the

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 miracles recorded therein are true, must be simple-minded
APPENDICES

and stupid.

Refutation #2
People ought to realise that Da Vinci is but a creature, and
not the Creator. Da Vinci is dead, but Jesus is alive (1 Cor
15:1-20). As such, it is not what Da Vinci says in his paintings
that we should worry about, but what Jesus the risen Lord
says in His Word.

Who are the fools in God’s eyes? They are those who deny His
existence and His miracles. Twice in the Psalms, God says,
“The fool hath said in his heart, There is no God” (Pss 14:1,
53:1). The judgement of such fools as spoken of in Romans
1:18-22 applies to Teabing, Langdon, and not forgetting the
author Brown himself, “For the wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men,
who hold the truth in unrighteousness; Because that which
may be known of God is manifest in them; for God hath
shewed it unto them. For the invisible things of him from
the creation of the world are clearly seen, being understood
by the things that are made, even his eternal power and
Godhead; so that they are without excuse: Because that,
when they knew God, they glorified him not as God, neither
were thankful; but became vain in their imaginations, and
their foolish heart was darkened. Professing themselves to
be wise, they became fools.” The truly blind are they who
deny the miracle of creation, even the Creator God—the
Lord Jesus Christ—Himself (John 1:3, Col 1:16).

Deception #3: If You Believe in the

Bible, You Must be Blind
Quotation of Da Vinci #2 states, “Blinding ignorance does
mislead us. O! Wretched mortals, open your eyes!” Teabing
could be quoting Da Vinci out of context. Whatever the case
may be, Teabing is trying to tell Sophie, “Don’t be blind!
638
Don’t be misled! Stop believing in the Bible! Stop following

APPENDIX M
Christ!”

Refutation #3
Da Vinci says “Blinding ignorance does mislead us,” and so it
does. Jesus speaks against “blinding ignorance” as well, and
calls on all to seek and know the truth. “Seek ye the LORD
while he may be found, call ye upon him while he is near:
Let the wicked forsake his way, and the unrighteous man his
thoughts: and let him return unto the LORD, and he will
have mercy upon him; and to our God, for he will abundantly
pardon. For my thoughts are not your thoughts, neither are
your ways my ways, saith the LORD. For as the heavens are
higher than the earth, so are my ways higher than your ways,
and my thoughts than your thoughts” (Isa 55:6-9).

From where do we seek the Lord? “Seek ye out of the book

of the LORD, and read: no one of these shall fail” (Isa 34:16).
Why the book of the Lord? Because “The law of the LORD is
perfect, converting the soul: the testimony of the LORD is
sure, making wise the simple. The statutes of the LORD are
right, rejoicing the heart: the commandment of the LORD is
pure, enlightening the eyes” (Ps 19:7-8).

How should we seek the Lord? We should seek Him by

faith, “But without faith it is impossible to please him: for he
that cometh to God must believe that he is, and that he is a
rewarder of them that diligently seek him” (Heb 11:6). We do
not see in order to believe, we believe in order to see. “And
ye shall know the truth, and the truth shall make you free”
(John 8:32). We should seek Him with great reverence, “The
fear of the LORD is the beginning of knowledge” (Prov 1:7).
“The fear of the LORD is the beginning of wisdom: and the
knowledge of the holy is understanding” (Prov 9:10).

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 Deception #4: The Bible is a Product of Man, Not of God
APPENDICES

Teabing tells Sophie, “The Bible is a product of man, my dear.

Not of God. The Bible did not fall magically from the clouds.
Man created it as a historical record of tumultuous times,
and it has evolved through countless translations, additions,
and revisions. History has never had a definitive version of
the book. … More than eighty gospels were considered for
the New Testament, and yet only a relative few were chosen
for inclusion—Matthew, Mark, Luke, and John among them.”
Teabing lies to Sophie, “The Bible, as we know it today, was
collated by the pagan Roman emperor Constantine the
Great. … Constantine commissioned and financed a new
Bible, which omitted those gospels that spoke of Christ’s
human traits and embellished those gospels that made Him
godlike. The earlier gospels were outlawed, gathered up, and
burned.”

Refutation #4
It is not true that the Four Gospels—Matthew, Mark, Luke,
and John—were 4th century inventions of Constantine and
the Nicaean Council. The Four Gospels were written in AD
40-50 shortly after Christ rose from the dead and ascended
to heaven. The Early Church Fathers—Papias (in AD 110)
and Irenaeus (in AD 180)—mentioned them by name and
affirmed their Apostolic origins. It is thus not the over 80
gospels that Teabing mentioned that were the early and
authentic Gospels but the Four that we have in the Canonical
Scriptures today, totally inspired and entirely preserved to
this day.

It must be pointed out that the over 80 gospels that Teabing

regards as authentic do not paint Jesus as a mere mortal at
all, but super-divine in a fairy-tale manner that can only
come from the corrupt imaginations of unregenerate men.
As a matter of fact, these false gospels deify Mary more than
they do Jesus which eventually led to the Mary-worship that
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we see in the Roman Catholic Church today. It is no wonder

APPENDIX M
that God’s people have always rejected those 80 gospels as
spurious. A born-again, Spirit-indwelt Christian (John 14:16-
17, 1 John 2:27) when reading about the boyhood of Jesus in
these false gospels can easily tell that they are myths and not
truth (read The Lost Books of the Bible, especially 1 Infancy
14-15, about Jesus being bitten by a mad and demonised
Judas, and Jesus being a proud and boastful show-off).

Teabing’s claims that Constantine (1) was “a lifelong pagan

who was baptized on his deathbed,” and that he (2) financed
a new Bible in AD 325 to consolidate his power as emperor,
are lies. The truth is: (1) Constantine lived from AD 285-
337, and became a Christian in AD 312—i.e. 25 years before
his death! (2) The NT Canon as we know it today existed
since the first century. By God’s special providence, it was
the Council of Carthage of AD 397 and not the Council of
Nicaea AD 325 that settled the NT Canon; this happened 60
years after Constantine’s death!

Brown says that the New Testament Canon is a human

fabrication and thus should be dismissed or replaced. This
attack must be refuted. It is vital that Biblical Christianity
holds fast to the ancient Biblical Canon without change. The
word “canon” refers to a measuring rod by which things are
kept straight. It is used metaphorically in 2 Corinthians
10:12-18 to designate God’s rule over our lives. The Apostle
Paul in 2 Corinthians 10:12-18 wrote, “For we dare not make
ourselves of the number, or compare ourselves with some
that commend themselves: but they measuring themselves
by themselves, and comparing themselves among themselves,
are not wise. But we will not boast of things without our
measure, but according to the measure of the rule (canon)
which God hath distributed to us, a measure to reach even
unto you. For we stretch not ourselves beyond our measure,
as though we reached not unto you: for we are come as far as
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 to you also in preaching the gospel of Christ: Not boasting of
APPENDICES

things without our measure, that is, of other men’s labours;

but having hope, when your faith is increased, that we shall
be enlarged by you according to our rule abundantly, To
preach the gospel in the regions beyond you, and not to
boast in another man’s line (canon) of things made ready to
our hand. But he that glorieth, let him glory in the Lord. For
not he that commendeth himself is approved, but whom the
Lord commendeth.” The canonicity of the Bible is thus “the
quality or character of the Scriptures by which they are our
rule of faith and life, as the infallible Word of God.” As such,
the Biblical Canon constitutes the divine authority of the
Holy Scriptures.

The Church did not make the words of man to become the
words of God as Brown asserts. The Word of God stands
on its own, and declares itself to be the Word of God. The
Bible is its own infallible authority. There is no higher
authority than the Word of God itself. This is an acceptable
tautological argument. In defense of this truth, J O Buswell
correctly observed that “all factual existential statements
may be regarded as circular. Why is a fact a fact, and why
is it regarded as a fact? The only answer is, because it is a
fact.” The Westminster Confession of Faith likewise states,
“The authority of the Holy Scripture, for which it ought to
be believed and obeyed, dependeth not upon the testimony
of any man or church, but wholly upon God (who is truth
itself), the author thereof; and therefore it is to be received,
because it is the Word of God.”

The Word of God was canonised the moment it was written.

The canonicity of Scripture finds its basis in the inspiration
of Scripture. 2 Timothy 3:16-17 says, “All scripture is given
by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness: That
the man of God may be perfect, throughly furnished unto all
642
good works.” The Church at that time received the canonical

APPENDIX M
words of the Apostles as the very words of God and not the
words of man. 1 Thessalonians 2:13 states, “For this cause
also thank we God without ceasing, because, when ye
received the word of God which ye heard of us, ye received it
not as the word of men, but as it is in truth, the word of God,
which effectually worketh also in you that believe.” When
heresies like Marcionism and Montanism arose, the pastors
of the early church realised the need to identify the Canon
so that their parishioners may know for sure the names and
the number of the divinely inspired books. The Council of
Laodicea (AD 363) listed the present number of 27 New
Testament books. Athanasius also mentioned 27 in his Easter
letter of AD 367 and these were recognised as the Canon
at the Council of Hippo (AD 393) and the Third Synod of
Carthage (AD 397). Since then, the New Testament Canon
of 27 books was confirmed and fixed. The New Testament
pseudepigrapha were all rejected as spurious and not as Holy
Scripture. The identification of the Canon is the result of the
special providential work of God through His Spirit-guided
Church (John 16:13-14).

But Teabing says that the Scriptures “evolved,” and there

is no such thing as a definitive version of the book. This
is nonsense. The biblical doctrine of the Verbal Plenary
Inspiration (VPI) and Verbal Plenary Preservation (VPP) of
the Scriptures tells us that we have an absolutely perfect and
definitive Bible today as found in the infallible and inerrant
Hebrew and Greek Scriptures underlying the Authorised
King James Version. E F Hills rightly said that the logic of
faith is the key to such a certainty, “You must begin with
Christ and the Gospel and proceed according to the logic of
faith. This will lead you to the Traditional text, the Textus
Receptus and the King James Version.”

643
 Deception #5: Jesus was Only a Man, and Not God at All
APPENDICES

Teabing says, “Jesus Christ was a historical figure … a great

and powerful man, but a man nonetheless. A mortal. … Jesus’
establishment as ‘the Son of God’ was officially proposed
and voted on by the Council of Nicaea. … A relatively close
vote at that. … Many scholars claim that the early Church
literally stole Jesus from His original followers, hijacking His
human message, shrouding it in an impenetrable cloak of
divinity, and using it to expand their own power.”

Refutation #5
The Council of Nicaea was convened to hear the case of
Arius, a priest from Alexandria, who taught that Jesus was
only half God and not fully God. Arius said that Jesus (1)
was a creature and thus not the Creator, (2) had a beginning
and thus not eternal, (3) was different from and not the same
as God Himself. But God raised up a defender of the faith
in Athanasius. In the Council of Nicaea, Athanasius argued
from the Scriptures that the Lord Jesus Christ was fully God
and fully Man (John 1:1, 14; Col 2:9; 1 Tim 3:16), eternally
begotten of the Father, not created (John 1:3, 3:16, 18, 10:30;
1 John 4:9). Arius was declared a heretic. The vote was hardly
close—315 for Athanasius and only 3 for Arius. Arius was
defrocked and excommunicated.

Furthermore, Teabing’s claim that the deity of Christ was a

New Testament invention is not true at all! It was not the
New Testament that first spoke of the deity of Christ but the
Old Testament. “We have also a more sure word of prophecy”
(2 Pet 1:19). The Old Testament prophetic Scripture had
already made mention of a coming Messiah who would
be none other than God Himself. Isaiah 7:14 was one such
prophecy, “Therefore the Lord himself shall give you a
sign; Behold a virgin shall conceive, and bear a son, and
shall call his name Immanuel.” Jesus Himself fulfilled this
prophecy in 5 BC as announced by the angel Gabriel. Jesus
644
was Immanuel, “God with us” (Matt 1:22-23). It is significant

APPENDIX M
to note that Isaiah’s prophecy of the virgin-born Son of
God was given 750 years before Jesus came. It goes without
saying that the lie that Jesus was never God but made God
by the Council of Nicaea in AD 325 was not Constantine’s
invention, but Teabing’s.

Today, Arius’ teaching is found in a cult called the Jehovah’s

Witnesses, and in the corrupt modern versions of the Bible
(like the NIV) that are based on the Alexandrian text. It
would be no surprise if Arius and his followers had altered
the inspired text to create their own text to undermine the
deity of Christ. It is indeed troubling to note that in the
NIV, 1 Timothy 3:16 should read falsely, “He appeared in a
body,” which undermines His deity and humanity. The true
reading is, “God was manifest in the flesh” (as accurately
and faithfully translated from the original by the KJV)
which tells us that Christ is Theanthropos—100% God and
100% Man. Deception abounds today not only in the cults
that claim to be “Christian,” but also in the modern versions
that claim to be “Holy Bible.”

Warning
“Now the Spirit speaketh expressly, that in the latter times,
some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; Speaking lies in hypocrisy;
having their conscience seared with a hot iron” (1 Tim 4:1-2).
In the face of such dangers, what must Christians do? The
Apostle Paul exhorts, “Take heed unto thyself, and unto the
doctrine; continue in them: for in doing this thou shalt both
save thyself, and them that hear thee” (1 Tim 4:16).

May the Lord protect His Church from falling into Satan’s
trap of deception.

645
 Appendix N 
THE JUDAS GOSPEL: BAD NEWS OF BETRAYAL
APPENDICES

Jeffrey Khoo
Introduction
According to The New York Times of April 6, 2006, The
Judas Gospel together with the other Gnostic Gospels “have
produced a new generation of Christians who now regard
the Bible not as the literal word of God, but as a product of
historical and political forces that determined which texts
should be included in the canon, and which edited out. For
that reason, the discoveries have proved deeply troubling for
many believers.”

Is this true? Have the Gnostic Gospels produced a generation

of Christians who no longer believe that the Bible they have
in their hands today is the literal Word of God? Those who
are truly born again, born of the Spirit, born from above
should not be troubled by the Judas Gospel for the Holy
Spirit that indwells us is the Spirit of truth and guides us into
all truth (John 16:13). What is truth? God’s Word is truth
(John 17:17). Jesus said, “My sheep hear my voice … and they
follow me” (John 10:27). The Lord says His sheep will be able
to discern His good voice of truth from the strange voice of
falsehood.

The Gospel of Judas is not good news at all but another bad
news of betrayal—Jesus is betrayed once again by Judas in
this recently found “Gospel” named after him. Actually, the
title—“The Gospel of Judas”—misleads. The title gives the
impression that it was Judas himself who had written this
Gospel. No, Judas wrote no Gospel. This so-called “Gospel”
was not written by Judas but by some unknown person who
for some twisted reason wanted to revise Biblical history by
turning the villain Judas Iscariot into a hero—the best and
most loyal disciple of Jesus.
646
Now, let me critique the Gospel of Judas (according to the

APPENDIX N
text released by the National Geographic Society), and offer
three reasons why this Gospel is a fictitious and spurious
one.

The Judas Gospel is a Heretical Gospel

The Gospel of Judas begins like this: “The secret account of
the revelation that Jesus spoke in conversation with Judas
Iscariot.” The fact that the Gospel of Judas is introduced as a
“secret account” lets out the “secret” that it is an unorthodox
gospel created by the Gnostics who were known for their
“secrets.” Prof Tan Kim Huat of Trinity Theological College
writing for The Straits Times on April 14, 2006 asked: “Is
Gnosticism a variety of Christianity or is it a mutation
so dangerous that it should be treated as a heresy?” Our
answer to his two-part question is, “No, Gnosticism is not
a ‘variety of Christianity’ but a totally different religion that
is occultic, and yes, it is definitely a heresy by the infallible
and authoritative standards of the divinely inspired and
preserved Scriptures.”

What is Gnosticism and who were the Gnostics? The word

“gnostic” comes from the Greek ginosko which means “to
know.” Gnosticism was a 2nd century cult which used the
name of Christ to spin a heretical brand of Christianity
teaching that (1) salvation requires secret knowledge outside
of the Bible that is accessible only to the privileged elite; (2)
matter is evil; and (3) Jesus did not really come in the flesh.

The gospel of Christianity is no secret but clearly revealed

in the Written Word of God—the 66 books of the Canonical
Scriptures. The Apostle John wrote referring to the
Canonical Gospels: “But these are written, that ye might
believe that Jesus is the Christ, the Son of God; and that
believing ye might have life through his name” (John 20:31).
The Written Word reveals to us the Living Word, and it is
647
 sufficient for us to know how to find salvation in Christ, the
APPENDICES

only Saviour of the world.

What is the gospel? The word “gospel” (euangelion) literally

means “good news.” The Apostle Paul in 1 Corinthians 15:1-
4 explains what is the gospel: “Moreover, brethren, I declare
unto you the gospel which I preached unto you, which also
ye have received, and wherein ye stand; By which also ye are
saved, if ye keep in memory what I preached unto you, unless
ye have believed in vain. For I delivered unto you first of all
that which I also received, how that Christ died for our sins
according to the scriptures; And that he was buried, and that
he rose again the third day according to the scriptures.” Christ
crucified and resurrected is the good news of the forgiveness
of sins and eternal life for those who will put their trust in
Him.

This knowledge of the gospel is not secret but open. The

knowledge of salvation is not far from us, but very near us.
The Apostle Paul tells us in Roman 10:8-9, “But what saith
it? The word is nigh thee, even in thy mouth, and in thy heart:
that is, the word of faith, which we preach; That if thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised him from the dead, thou
shalt be saved.” But the Gnostics add to the gospel. They say
that it is not enough to know Christ and His resurrection,
one must attain to some hidden and mysterious knowledge
before one can truly know God and live forever. The Gnostic
formula for salvation works like this: “Gospel + Secret
Knowledge = Salvation.” It is “another gospel.” Anything
that adds to the perfect redemptive work of Christ and the
pure content of the Gospel of Christ is heteron euangelion,
“another gospel” (Gal 1:6).

The Gospel of Judas can shake the faith of the believer. May
we not be so easily shaken in our faith like some of the
648
Christians in the Galatian Church. Paul wrote to chide and

APPENDIX N
warn them, “I marvel that ye are so soon removed from him
that called you into the grace of Christ unto another gospel:
Which is not another; but there be some that trouble you,
and would pervert the gospel of Christ. But though we, or an
angel from heaven, preach any other gospel unto you than
that which we have preached unto you, let him be accursed.
As we said before, so say I now again, If any man preach any
other gospel unto you than that ye have received, let him be
accursed” (Gal 1:6-9).

The Judas Gospel has a Different Jesus

What kind of Jesus does the Judas Gospel present? The Judas
Gospel presents a Jesus who has a habit of laughing at people.
He laughs at his disciples for saying grace, he laughs at their
questions, he laughs before he speaks, he laughs after he
speaks. The word “laugh” appears eight times in the Judas
Gospel. This compares with only twice in the whole New
Testament and that only in the Gospel of Luke. Jesus said in
Luke 6:21, “Blessed are ye that weep now: for ye shall laugh.”
In Luke 6:25, Jesus warned that those who laugh now will
weep later, “Woe unto you that laugh now! for ye shall mourn
and weep.” In John 11:35, we find Jesus weeping. Jesus was
“a man of sorrows, and acquainted with grief” (Isa 53:3). He
did not come into this world to have a jolly good time, but to
suffer, to bleed, and to die for us so that we might be saved.

The Judas Gospel also presents Jesus not as the Creator but
a creature. The disciples referred to Jesus not as “the Son of
God” (ie, God Himself) but “the son of our god.” Jesus also
says that his god is different from the god of his disciples.
In the world of the Gnostics there are many gods and many
levels of divinity. The highest level is pure spirit. This is
typical of the Gnostic thinking that all flesh is evil. Since
Jesus is in the flesh, Jesus must be evil and could not have
come from the supreme God who is pure Spirit. Then where
649
 did Jesus come from? Judas is the one who has the answer.
APPENDICES

In the Gospel of Judas, Judas tells Jesus, “I know who you

are and where you come from. You are from the immortal
realm of Barbelo.” Barbelo is one of the inferior gnostic gods
from the lower levels of the immortal realm. Jesus himself
confesses to Judas that he is not God but one of the twelve
angels created by God. Jesus is the first of the twelve angels
who is “Seth” and called “Christ.” This is pure nonsense.

The truth is Jesus is God and the Creator of the world. In

the very first verse of the Gospel of John, we read, “In the
beginning was the Word, and the Word was with God, and
the Word was God.” This Word is none other than the Living
Word—the Lord Jesus Christ—who created the universe:
verse 3 says, “All things were made by him; and without him
was not any thing made that was made.” This invisible God
and Creator became a human being and took on human
flesh to be our Saviour. John 1:14 says, “And the Word was
made flesh, and dwelt among us, (and we beheld his glory,
the glory as of the only begotten of the Father,) full of grace
and truth.” The flesh of Jesus was not at all sinful, evil or bad,
but utterly sinless, pure and perfect, “full of grace and truth.”

The mystery of Jesus Christ is a mystery revealed, not for

a secretive and elite few but for all to know and believe so
that they might be saved from their sins. The Apostle Paul
says in 1 Timothy 3:16, “And without controversy great
is the mystery of godliness: God was manifest in the flesh,
justified in the Spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory.”
John 3:16 says, “For God so loved the world, that he gave his
only (uniquely) begotten Son, that whosoever believeth in
him should not perish, but have everlasting life.”

650
 The Judas Gospel is a False Text

APPENDIX N
The Judas Gospel is one of the many false gospels written
by the Gnostics. How many Gnostic Gospels were there?
Some say 15, some say 30, some say 80. The experts are not
even sure. Christians have always recognised only the Four
Canonical Gospels—Matthew, Mark, Luke and John—to
be the inspired Word of God. The Da Vinci Code and the
National Geographic Society are saying the very opposite—
the Gnostic Gospels are true and the Four Gospels false.

Now, how do we know that the Four Gospels of Matthew,

Mark, Luke and John we have today are true and not the
recently discovered Gnostic Gospels like the Gospel of
Judas? Christians have long had answers to such attacks
on the Word of God and they are in the twin doctrines of
the Verbal Plenary Inspiration (VPI) and Verbal Plenary
Preservation (VPP) of the Holy Scriptures as taught in Psalm
12:6-7, Matthew 5:18, 2 Timothy 3:16, and 2 Peter 1:21.

The divinely inspired or God-breathed (theopneustos)

New Testament Scriptures were those written by God’s
special servants, namely, the Apostles of Jesus Christ. Now
it is argued that the Gnostic Gospels were also written by
Apostles like Thomas and Judas. Why were the Gospels of
Thomas and Judas not included in the Bible? The answer is
simple. They were not gospels written by the Apostles in the
first place, nor written by eyewitnesses, nor written in the
first century but appeared only two to three hundred years
after the death of Christ, after the Apostles of Christ had
passed away, and after the Four Canonical Gospels had long
been written, read and received as Holy Scripture by the
Church.

Ireneus, the Bishop of Lyons, testified in the 2nd century:

“Matthew published a written gospel for the Hebrews … Mark
also, the disciple and interpreter of Peter, transmitted to us
651
 in writing the things preached by Peter. Luke, the follower
APPENDICES

of Paul, set down in a book the gospel preached by him.

Lastly, John, the disciple of the Lord, who had leant back on
His breast, once more set forth the gospel, while residing
at Ephesus in Asia.” Ireneus’ testimony can be trusted for
he was a disciple of Polycarp who died a famous death as a
martyr of Christ, and was also a disciple of the Apostle John.

What is more is that the Four Canonical Gospels of Matthew,

Mark, Luke and John fulfilled all the prophecies of the
Old Testament Scripture concerning the Jewish Messiah
and His redemptive mission on earth. There are about
300 prophecies concerning Christ’s first coming. These
prophecies were given centuries before Christ came and they
have all been fulfilled precisely and completely (eg, Isa 7:14
and Matt 1:21-22, Jer 23:5 and Luke 3:23, Mic 5:2 and Matt
2:1, Ps 22:16 and Luke 23:33). The Four Gospels on the basis
of the Old Testament give us “a more sure word of prophecy”
(2 Pet 1:19). The Judas Gospel on the other hand can make
no such claim for it contradicts the Old Testament Scripture
concerning who Christ was and what He came to do.

The Gospel of Judas was written in the 2nd century long after
Judas had died. And if it were true that Judas was Jesus’ best
disciple and a hero, then Judas should be basking in glory
or martyred, but he committed suicide! Why? The truth is
Judas was a crook and betrayed his Master out of his own
wicked heart. The fact is that the Gnostics were the ones
who plagiarised the names and terms of the Four Gospels
to invent their own strange gospel of secret knowledge and
man-made gods.

The stories found in the Gnostic Gospels are spurious. For

instance, the Gospel of Thomas teaches that only men can
enter into heaven, women cannot. If a woman wants to get
into heaven, she must first become a man. And this was what
652
Jesus did—He turned Mary Magdalene into a man so that

APPENDIX N
she could go to heaven. Now, how does one square this with
The Da Vinci Code which claims that Jesus married Mary
Magdalene? They contradict!

The Judas Gospel cannot qualify as an authentic text because

it does not fulfil Jesus’ criterion of verbal authenticity to
the jot and tittle (Matt 5:18). The Judas Gospel has many
gaps and many missing words and sentences. Brackets
and ellipses indicating lost words or sentences are seen
throughout the text. The translators often had to fill in the
blanks by guessing what the words were, and writing them
into the text. Such remarks as [----one line lost----], [-----one
line missing-----], [----about five lines missing----] are found
throughout. The fact that the Gospel of Judas has not been
preserved intact by God’s singular care and providence is
one evidence that it is not divinely inspired Scripture, not at
all.

The Gnostic Gospel of Judas is disqualified as an authentic

text because (1) it was not continuously used, (2) it is just
one compared to the thousands of copies we have of the
Canonical Gospels today, (3) it disagrees drastically with
the words and doctrines of the original, preserved and
received Gospels, and (4) it was rejected by the Spirit-guided
Church since the beginning for its heresies. Bishop Ireneus
for instance knew about the Gospel of Judas in about AD
180 and wrote against its claims, “They [i.e., the Gnostics]
declare that Judas the traitor was thoroughly acquainted
with these things, and that he alone, knowing the truth as
no others did, accomplished the mystery of the betrayal: by
him all things, both earthly and heavenly, were thus thrown
into confusion. They produce a fictitious history of this kind,
which they style the Gospel of Judas.”

653
 The Biblical doctrine of the VPP of Scripture identifies for
APPENDICES

us where the true Biblical texts are today. VPP tells us

that the true Scripture resides in the continuously used
and always existing majority manuscripts which have
been traditionally received by God’s people and kept
pure throughout the ages by the special providential
hand of God Himself. These texts as identified by the
Trinitarian Bible Society are the Hebrew Masoretic Text
and the Greek Textus Receptus of the great 16th Century
Protestant Reformation, the Authorised or King James
Bible being the best English translation of these divinely
preserved and authentic texts.

Conclusion
The divinely inspired Gospels have always been preserved
by God and received throughout the ages by His faithful
Church. They were never lost only to be found thousands of
years later. If what the modernists and textual critics claim
is true, that the original and true Gospels are the Gnostic
Gospels and not the Four Gospels we have in our Biblical
Canon today, then all the Christians who died for their
faith under the Roman regime, in the days of the Protestant
Reformation, and in anti-Christian countries today have all
died in vain believing in a wrong book and a false message.
Can this be so? God forbid! For it is written, “The words
of the LORD are pure words: as silver tried in a furnace of
earth, purified seven times. Thou shalt keep them, O LORD,
thou shalt preserve them from this generation for ever” (Ps
12:6-7).

But what do we have today? We are living in a postmodern

age of relativity and uncertainty that anyone who dares
to believe and defend the present perfection of the Holy
Scriptures should be castigated as “foolish,” “extreme,”
“schismatic,” “heretical,” “cultic,” and “unregenerate.” On
the other hand, those who say that the Bible today contains
654
missing verses and passages, insignificant mistakes and

APPENDIX N
redundant words, are considered “godly” and “scholarly.” Is it
no wonder that Psalm 12 should end with these words, “The
wicked walk on every side, when the vilest men are exalted”
(Ps 12:8)? We are nevertheless comforted by the words of the
Psalmist in the Bible we have in our hands today that the
Lord will not only preserve His words but also His people
who are oppressed and persecuted by the rich, the powerful,
and the unbelieving, “For the oppression of the poor, for the
sighing of the needy, now will I arise, saith the LORD; I will
set him in safety from him that puffeth at him” (Ps 12:5).
God help us!

Judas is alive today in all who deny God’s only begotten Son,
and reject His forever infallible and inerrant Word. The
Judas Gospel is the bad news of betrayal all over again. We
are living in days of Deformation, not Reformation! May the
Lord keep us faithful until He comes again.

655
 Appendix O 
STATEMENT OF FAITH OF
APPENDICES

THE FAR EASTERN BIBLE COLLEGE

4.1 The Statement of Faith of the College shall be in
accordance with that system commonly called “the
Reformed Faith” as expressed in the Confession
of Faith as set forth by the historic Westminster
Assembly together with the Larger and Shorter
Catechisms.

4.2 In abbreviated form, the chief tenets of the doctrine

of the College, apart from the Doctrinal Position
Statement of the College, shall be as follows:

4.2.1 We believe in the divine, Verbal Plenary Inspiration

(Autographs) and Verbal Plenary Preservation
(Apographs) of the Scriptures in the original
languages, their consequent inerrancy and
infallibility, and as the perfect Word of God, the
supreme and final authority in faith and life (2 Tim
3:16, 2 Pet 1:20-21, Ps 12:6-7, Matt 5:18, 24:35).

4.2.1.1 We believe the Hebrew Old Testament and the

Greek New Testament underlying the Authorised
(King James) Version to be the very Word of God,
infallible and inerrant.

4.2.1.2 We uphold the Authorised (King James) Version to

be the Word of God—the best, most faithful, most
accurate, most beautiful translation of the Bible
in the English language, and do employ it alone as
our primary scriptural text in the public reading,
preaching, and teaching of the English Bible.

656
4.2.1.3 The Board of Directors and Faculty shall affirm

APPENDIX O
their allegiance to the Word of God by taking the
Dean Burgon Oath at every annual convocation: “I
swear in the Name of the Triune God: Father, Son
and Holy Spirit that I believe “the Bible is none other
than the voice of Him that sitteth upon the throne.
Every book of it, every chapter of it, every verse of
it, every word of it, every syllable of it, every letter
of it, is the direct utterance of the Most High. The
Bible is none other than the Word of God, not some
part of it more, some part of it less, but all alike
the utterance of Him that sitteth upon the throne,
faultless, unerring, supreme.”

4.2.2 We believe in one God existing in three co-equal

and co-eternal Persons: Father, Son and Holy Spirit
(Deut 6:4, 1 John 5:7).

4.2.3 We believe that Jesus Christ, the eternal Son of God,

was conceived by the Holy Spirit, born of the virgin
Mary, and is true God and true man in complete and
direct fulfilment of Isaiah 7:14 (Matt 1:20-23, John
1:1, 14, Col 2:9).

4.2.4 We believe God created the whole universe ex nihilo

(out of nothing) by the Word of His mouth, and all
very good, in the space of six literal or natural days
(Gen 1:1, Exod 20:11, Ps 148:5, John 1:3, Col 1:16,
Heb 11:3).

4.2.5 We believe that man was created in the image of

God, but sinned through the fall of Adam, thereby
incurring not only physical death but also spiritual
death, which is separation from God and that all
human beings are born with a sinful nature and

657
 become sinners in thought, word and deed (Gen
APPENDICES

1:26-27, Rom 3:19-20, 5:12, 6:23).

4.2.6 We believe that the Lord Jesus Christ died a

propitiatory and expiatory death as a representative
and substitutionary sacrifice, and that all who repent
of their sins and believe in Him are justified before
God on the grounds of His shed blood (Rom 5:8-11,
1 John 2:2, 1 Pet 1:18-19).

4.2.7 We believe in the bodily resurrection of our Lord

Jesus Christ, in His ascension into Heaven, and in
His exaltation at the right hand of God, where He
intercedes for us as our High Priest and Advocate (1
Cor 15:1-4, 15-19, Phil 2:9-11, Heb 3:1, 4:14-16).

4.2.8 We believe in the personal, visible and premillennial

return of our Lord and Saviour Jesus Christ to
judge this world, restore His chosen nation Israel to
greatness, and bring peace to the nations as King of
kings and Lord of lords (Jer 3:17, Zech 14:9, Acts 1:6,
Rom 11:26, Rev 20:1-7).

4.2.9 We believe that salvation is by grace through faith

alone, not by works, and that all who repent and
receive the Lord Jesus Christ as their personal
Saviour are born again by the Holy Spirit and thereby
become the children of God (Rom 5:1, 8:14-16, Eph
2:8-10, 1 Tim 2:5, Tit 3:5).

4.2.10 We believe that the ministry of the Holy Spirit is

to glorify the Lord Jesus Christ and to convict and
regenerate the sinner, and indwell, guide, instruct
and empower the believer for godly living and
service (John 16:7-14, Rom 8:1-2).

658
4.2.11 We believe that Christ instituted the Sacrament of

APPENDIX O
Baptism for believers and their children and the
Sacrament of the Lord’s Supper, which sacraments
shall be observed by His Church till He comes (Matt
28:19, 1 Cor 11:23-26).

4.2.12 We believe in the eternal security, bodily

resurrection and eternal blessedness of the saved,
and in the bodily resurrection and eternal conscious
punishment of the lost (John 10:27-29, 1 Cor 15:51-
53, 1 Thess 4:13-18, Rev 20:11-15).

4.2.13 We believe in the real, spiritual unity in Christ of all

redeemed by His precious blood and the necessity
of faithfully maintaining the purity of the Church
in doctrine and life according to the Word of God,
and the principle and practice of biblical separation
from the apostasy of the day being spearheaded by
the ecumenical movement, charismatic movement
and other false movements that contradict the Holy
Scriptures and the Historic Christian Faith (2 Cor
6:14-7:1, Jude 3, Rev 18:4).

659
 Appendix P 
CHILDREN’S CATECHISM: QUESTIONS AND
APPENDICES

ANSWERS ON EVERLASTING LIFE FOR CHILDREN

(1)
1. Who made you?
God.
2. What else did God make?
God made all things.
3. Why did God make you and all things?
For His own glory.

(2)
4. How can you glorify God?
By loving Him and doing what He commands.
5. Why ought you to glorify God?
Because He made me and takes care of me.

(3)
6. Are there more gods than one?
There is only one God.
7. In how many persons does this one God exist?
In three persons.
8. What are they?
The Father, the Son, and the Holy Ghost.

(4)
9. What is God?
God is a Spirit, and has not a body like men.
10. Where is God?
God is everywhere.
11. Can you see God?
No; I cannot see God, but He always sees me.
660
 (5)

APPENDIX P
12. Does God know all things?
Yes; nothing can be hid from God.
13. Can God do all things?
Yes; God can do all His holy will.

(6)
14. Where do you learn how to love and obey God?
In the Bible alone.
15. Who wrote the Bible?
Holy men who were taught by the Holy Spirit.

(7)
16. Who were our first parents?
Adam and Eve.
17. Of what were our first parents made?
God made the body of Adam out of the ground, and
formed Eve from the body of Adam.
18. What did God give Adam and Eve besides bodies?
He gave them souls that could never die.

(8)
19. Have you a soul as well as a body?
Yes; I have a soul that can never die.
20. How do you know that you have a soul?
Because I can think about God and the world to come.
21. In what condition did God make Adam and Eve?
He made them holy and happy.

(9)
22. What is a covenant?
An agreement between two or more persons.

661
 23. What covenant did God make with Adam?
The covenant of works.
APPENDICES

24. What was Adam bound to do by the covenant of works?

To obey God perfectly.

( 10 )
25. What did God promise in the covenant of works?
To reward Adam with life if he obeyed Him.
26. What did God threaten in the covenant of works?
To punish Adam with death if he disobeyed.
27. Did Adam keep the covenant of works?
No; he sinned against God.

( 11 )
28. What is sin?
Sin is any want of conformity unto, or transgression of,
the law of God.
29. What is meant by ‘want of conformity’?
Not being or doing what God requires.
30. What is meant by ‘transgression’?
Doing what God forbids.
31. What was the sin of our first parents?
Eating the forbidden fruit.
32. Who tempted them to this sin?
The devil tempted Eve, and she gave the fruit to Adam.
33. What befell our first parents when they had sinned?
Instead of being holy and happy, they became sinful and
miserable.

( 12 )
34. Did Adam act for himself alone in the covenant of
works?
No; he represented all his posterity.
662
35. What effect had the sin of Adam on all mankind?

APPENDIX P
All mankind are born in a state of sin and misery.
36. What is that sinful nature which we inherit from Adam
called?
Original sin.
37. What does every sin deserve?
The wrath and curse of God.
38. Can any one go to heaven with this sinful nature?
No; our hearts must be changed before we can be fit for
heaven.

( 13 )
39. What is a change of heart called?
Regeneration.
40. Who can change a sinner’s heart?
The Holy Spirit alone.

( 14 )
41. Can any one be saved through the covenant of works?
None can be saved through the covenant of works.
42. Why can none be saved through the covenant of works?
Because all have broken it, and are condemned by it.

( 15 )
43. With whom did God the Father make the covenant of
grace?
With Christ, His eternal Son.
44. Whom did Christ represent in the covenant of grace?
His elect people.
45. What did Christ undertake in the covenant of grace?
To keep the whole law for His people, and to suffer the
punishment due to their sins.

663
 ( 16 )
46. Did our Lord Jesus Christ ever commit the least sin?
APPENDICES

No; He was holy, harmless, and undefiled.

47. How could the Son of God suffer?
Christ, the Son of God, became man that He might obey
and suffer in our nature.
48. What is meant by the Atonement?
Christ’s satisfying divine justice, by His sufferings and
death, in the place of sinners.

( 17 )
49. What did God the Father undertake in the covenant of
grace?
To justify and sanctify those for whom Christ should die.

( 18 )
50. What is justification?
It is God’s forgiving sinners, and treating them as if they
had never sinned.
51. What is sanctification?
It is God’s making sinners holy in heart and conduct.

( 19 )
52. For whom did Christ obey and suffer?
For those whom the Father had given Him.
53. What kind of life did Christ live on earth?
A life of poverty and suffering.
54. What kind of death did Christ die?
The painful and shameful death of the cross.

( 20 )
55. Who will be saved?
Only those who repent of sin, believe in Christ, and lead
holy lives.
664
56. What is it to repent?

APPENDIX P
To be sorry for sin, and to hate and forsake it because it is
displeasing to God.
57. What is it to believe or have faith in Christ?
To trust in Christ alone for salvation.
58. Can you repent and believe in Christ by your own
power?
No; I can do nothing good without the help of God’s Holy
Spirit.
59. How can you get the help of the Holy Spirit?
God has told us that we must pray to Him for the Holy
Spirit.

( 21 )
60. How long ago is it since Christ died?
About two thousand years.
61. How were pious persons saved before the coming of
Christ?
By believing in a Saviour to come.
62. How did they show their faith?
By offering sacrifices on God’s altar.
63. What did these sacrifices represent?
Christ, the Lamb of God, who was to die for sinners.

( 22 )
64. What offices has Christ?
Christ has three offices.
65. What are they?
The offices of a prophet, of a priest, and of a king.

( 23 )
66. How is Christ a prophet?
Because He teaches us the will of God.
665
 67. How is Christ a priest?
Because He died for our sins and pleads with God for us.
APPENDICES

68. How is Christ a king?

Because He rules over us and defends us.

( 24 )
69. Why do you need Christ as a prophet?
Because I am ignorant.
70. Why do you need Christ as a priest?
Because I am guilty.
71. Why do you need Christ as a king?
Because I am weak and helpless.

( 25 )
72. How many commandments did God give on Mount
Sinai?
Ten commandments.
73. What are the ten commandments sometimes called?
The Decalogue.

( 26 )
74. What do the first four commandments teach?
Our duty to God.
75. What do the last six commandments teach?
Our duty to our fellow men.
76. What is the sum of the ten commandments?
To love God with all my heart, and my neighbour as
myself.
77. Who is your neighbour?
All my fellow men are my neighbours.
78. Is God pleased with those who love and obey Him?
Yes; He says, “I love them that love Me.”

666
79. Is God displeased with those who do not love and obey

APPENDIX P
Him?
Yes; “God is angry with the wicked every day.”

( 27 )
80. What is the first commandment?
The first commandment is, Thou shalt have no other
gods before me.
81. What does the first commandment teach us?
To worship God alone.

( 28 )
82. What is the second commandment?
The second commandment is, Thou shalt not make unto
thee any graven image, or any likeness of any thing that
is in heaven above, or that is in the earth beneath, or that
is in the water under the earth: Thou shalt not bow down
thyself to them, nor serve them: for I the LORD thy God
am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of
them that hate me; And showing mercy unto thousands
of them that love me, and keep my commandments.
83. What does the second commandment teach us?
To worship God in a proper manner, and to avoid
idolatry.

( 29 )
84. What is the third commandment?
The third commandment is, Thou shalt not take the
name of the LORD thy God in vain; for the LORD will
not hold him guiltless that taketh his name in vain.
85. What does the third commandment teach us?
To reverence God’s name, word, and works.

667
 ( 30 )
86. What is the fourth commandment?
APPENDICES

The fourth commandment is, Remember the Sabbath day,

to keep it holy. Six days shalt thou labour, and do all thy
work: But the seventh day is the Sabbath of the LORD thy
God: in it thou shalt not do any work, thou, nor thy son,
nor thy daughter, thy manservant, nor thy maidservant,
nor thy cattle, nor thy stranger that is within thy gates:
For in six days the LORD made heaven and earth, the
sea, and all that in them is, and rested the seventh day:
wherefore the LORD blessed the Sabbath day, and
hallowed it.
87. What does the fourth commandment teach us?
To keep the Sabbath holy.

( 31 )
88. What day of the week is the Christian Sabbath?
The first day of the week, called the Lord’s day.
89. Why is it called the Lord’s day?
Because on that day Christ rose from the dead.
90. How should the Sabbath be spent?
In prayer and praise, in hearing and reading God’s Word,
and in doing good to our fellow men.

( 32 )
91. What is the fifth commandment?
The fifth commandment is, Honour thy father and thy
mother: that thy days may be long upon the land which
the LORD thy God giveth thee.
92. What does the fifth commandment teach us?
To love and obey our parents and teachers.

668
 ( 33 )

APPENDIX P
93. What is the sixth commandment?
The sixth commandment is, Thou shalt not kill.
94. What does the sixth commandment teach us?
To avoid angry passions.

( 34 )
95. What is the seventh commandment?
The seventh commandment is, Thou shalt not commit
adultery.
96. What does the seventh commandment teach us?
To be pure in heart, language, and conduct.

( 35 )
97. What is the eighth commandment?
The eighth commandment is, Thou shalt not steal.
98. What does the eighth commandment teach us?
To be honest and industrious.

( 36 )
99. What is the ninth commandment?
The ninth commandment is, Thou shalt not bear false
witness against thy neighbour.
100. What does the ninth commandment teach us?
To tell the truth.

( 37 )
101. What is the tenth commandment?
The tenth commandment is, Thou shalt not covet thy
neighbour’s house, thou shalt not covet thy neighbour’s
wife, nor his manservant, nor his maidservant, nor his ox,
nor his ass, nor any thing that is thy neighbour’s.
102. What does the tenth commandment teach us?
To be content with our lot.
669
 ( 38 )
103. Can any man keep these ten commandments perfectly?
APPENDICES

No mere man, since the fall of Adam, ever did or can keep
the ten commandments perfectly.
104. Of what use are the ten commandments?
They teach us our duty, and show our need of a Saviour.

( 39 )
105. What is prayer?
Prayer is asking God for things which He has promised
to give.
106. In whose name should we pray?
Only in the name of Christ.
107. What has Christ given us to teach us how to pray?
The Lord’s Prayer.
108. Repeat The Lord’s Prayer.
Our Father which art in heaven, Hallowed be thy name.
Thy kingdom come. Thy will be done on earth, as it is in
heaven. Give us this day our daily bread. And forgive us
our trespasses, as we forgive those who trespass against
us. And lead us not into temptation, but deliver us from
evil: For thine is the kingdom, the power, and the glory,
for ever and ever. Amen.

( 40 )
109. How many petitions are there in The Lord’s Prayer?
Six.
110. What is the first petition?
“Hallowed be thy name.”
111. What do we pray for in the first petition?
That God’s name may be honoured by us and all men.

670
 ( 41 )

APPENDIX P
112. What is the second petition?
“Thy kingdom come.”
113. What do we pray for in the second petition?
That the gospel may be preached in all the world, and
believed and obeyed by us and all men.

( 42 )
114. What is the third petition?
“Thy will be done on earth, as it is in heaven.”
115. What do we pray for in the third petition?
That men on earth may serve God as the angels do in
heaven.

( 43 )
116. What is the fourth petition?
“Give us this day our daily bread.”
117. What do we pray for in the fourth petition?
That God would give us all things needful for our bodies
and souls.

( 44 )
118. What is the fifth petition?
“And forgive us our trespasses, as we forgive those who
trespass against us.”
119. What do we pray for in the fifth petition?
That God would pardon our sins for Christ’s sake, and
enable us to forgive those who have injured us.

( 45 )
120. What is the sixth petition?
“And lead us not into temptation, but deliver us from
evil.”

671
 121. What do we pray for in the sixth petition?
That God would keep us from sin.
APPENDICES

( 46 )
122. How many sacraments are there?
Two.
123. What are they?
Baptism and the Lord’s Supper.
124. Who appointed these sacraments?
The Lord Jesus Christ.
125. Why did Christ appoint these sacraments?
To distinguish His disciples from the world, and to
comfort and strengthen them.

( 47 )
126. What sign is being used in baptism?
The washing with water.
127. What does this signify?
That we are cleansed from sin by the blood of Christ.
128. In whose name are we baptised?
In the name of the Father, and of the Son, and of the Holy
Ghost.
129. Who are to be baptised?
Believers and their children.

( 48 )
130. Why should infants be baptised?
Because they have a sinful nature and need a Saviour.
131. Does Christ care for little children?
Yes; for He says, “Suffer the little children to come unto
me, and forbid them not: for of such is the kingdom of
God.”

672
132. To what does your baptism bind you?

APPENDIX P
To be a true follower of Christ.

( 49 )
133. What is the Lord’s Supper?
The eating of bread and drinking of wine in remembrance
of the sufferings and death of Christ.
134. What does the bread represent?
The body of Christ, broken for our sins.
135. What does the wine represent?
The blood of Christ, shed for our salvation.

( 50 )
136. Who should partake of the Lord’s Supper?
Only those who repent of their sins, believe in Christ for
salvation, and love their fellow men.
137. Did Christ remain in the tomb after His crucifixion?
No; He rose from the tomb on the third day after His
death.
138. Where is Christ now?
In heaven, interceding for sinners.

( 51 )
139. Will He come again?
Yes; at the last day Christ will come to judge the world.
140. What becomes of men at death?
The body returns to dust, and the soul goes into the world
of spirits.
141. Will the bodies of the dead be raised to life again?
Yes; “the trumpet shall sound, and the dead shall be
raised.”
142. What will become of the wicked in the day of judgment?
They shall be cast into hell.
673
 ( 52 )
143. What is hell?
APPENDICES

A place of dreadful and endless torment.

144. What will become of the righteous?
They shall be taken to heaven.
145. What is heaven?
A glorious and happy place, where the righteous shall be
for ever with the Lord.

HOW TO BE SAVED
Everyone has sinned.
“For all have sinned, and come short of the glory of God.”
(Romans 3:23)
There is punishment for sin.
“For the wages of sin is death.” (Romans 6:23)
Salvation is a gift from God. You cannot save yourself.
“For by grace are ye saved through faith; and that not of
yourselves: it is the gift of God: Not of works, lest any man
should boast.” (Ephesians 2:8, 9)
God has provided salvation for all people who believe in
Jesus.
“For God so loved the world that He gave His only begotten
Son [Jesus Christ], that whosoever believeth in Him should
not perish, but have everlasting life.” (John 3:16)
Salvation is simple.
• Repent. “I tell you, Nay: but, except ye repent, ye shall all
likewise perish.” (Luke 13:3)
• Confess. “If we confess our sins, He is faithful and
just to forgive us our sins, and to cleanse us from all
unrighteousness.” (1 John 1: 9)

674
• Believe. “Believe on the Lord Jesus Christ, and thou shalt

APPENDIX P
be saved.” (Acts 16:31)
Decide NOW!
“Behold, now is the day of salvation.” (2 Corinthians 6:2)
O Lord, save me!
Having learnt from God’s Word that I am a lost sinner bound
for hell, I now confess my sins to Jesus Christ who died for
me. I receive Him into my heart as my personal Saviour. O
Lord, save me!

675
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��� . Editor. Prophets of Fire and Water.  Singapore: Christian
Life Publishers, 1989.
��� .  Recipes for Living a Happy Life.  Singapore: Christian Life
Publishers, 1993.
683
 ��� . Son of a Mother’s Vow. Singapore: Far Eastern Bible
College Press, 2001.
��� .  Songs and Verses from the Holy Land. Singapore: Far
Eastern Bible College, nd.
��� .  The Singapore B-P Church Story. Singapore: Life Book
Centre, 1995.
��� .  The Story of My Bible-Presbyterian Faith.  Singapore: Far
Eastern Bible College Press, 1999.
��� , and Jeffrey Khoo.  A Theology for Every Christian, Book I:
Knowing God and His Word.  Singapore: Far Eastern Bible
College Press, 1998.
BIBLIOGRAPHY

��� . Ting Li Mei: The First Chinese Evangelist. Singapore: Far

Eastern Bible College Press, 1988.
��� .  The Truth Shall Make You See. Singapore: Far Eastern
Bible College Press, 1999.
��� .  Visions of the Princely Prophet: A Study of the Book of
Daniel.  Singapore: Christian Life Publishers, 1995.
��� .  Wang Ming Tao and Charismatism.  Singapore: Christian
Life Publishers, 1989.
��� . Translator. Wang Ming Tao on Temptation. Singapore:
Far Eastern Bible College Press, 1997.
��� .  William C Burns, Grandfather of Bible-
Presbyterians.  Singapore: Christian Life Publishers, 1994.
Trinitarian Bible Society. “Statement of Doctrine of Holy
Scripture.”  Quarterly Record  571 (April-June 2005): 6-15.
Turretin, Francis.  Institutes of Elenctic Theology.  Three Volumes.
Translated by George Musgrave Giger and Edited by James
T Dennison Jr. Phillipsburg: Presbyterian and Reformed
Publishing Company, 1992.
Waite, D A. Defending the King James Bible: A Four-fold
Superiority.  Collingswood: The Bible For Today Press,
1992.
Warfield, B B. Counterfeit Miracles. Edinburgh: The Banner of
Truth Trust, 1972.
Whitcomb, John C.  The Early Earth: An Introduction to Biblical
Creationism.  Grand Rapids: Baker Book House, 1986.
684
 ��� , and Henry Morris.  The Genesis Flood: The Biblical Record
and its Scientific Implications.  Phillipsburg: Presbyterian
and Reformed Publishing Company, 1961.
��� .  The World That Perished: An Introduction to Biblical
Catastrophism.  Grand Rapids: Baker Book House, 1992.
Williamson, G I.  The Westminster Confession of Faith for Study
Classes.  Phillipsburg: Presbyterian and Reformed
Publishing Company, 1964.
Wood, Leon J. The Holy Spirit in the Old Testament. Grand
Rapids: Zondervan Publishing House, 1976.

BIBLIOGRAPHY

685
INDICES
 Subject Index

A Arianism��������������������������� 234
Armageddon���� 134, 333, 394, 404,
abomination������������ 62, 189, 195,
420, 421, 424, 425, 426, 432
424, 480
ascension������� 41, 58, 373, 418, 658
active obedience�������� 236, 237, 238,
239, 255, 256, 257, 363, Assemblies of God����������������� 543
473, 501 atheism������������������������������� 8
Africa������� 168, 372, 373, 545, 548 atonement�����������������21, 52, 168,
agnostic����������������� 101, 122, 485 169, 172, 173, 174, 176, 235,
236, 242, 246, 249, 250,
Agnosticism��������������������������� 8
251, 252, 254, 257, 261, 266,
AIDS�������������������� 372, 552, 553 272, 273, 274, 275, 276,
angels��� 21, 28, 35, 38, 39, 40, 41, 278, 280, 284, 287, 296,
70, 129, 139, 140, 143, 156, 305, 311, 317, 319, 354, 359,
160, 161, 171, 176, 208, 209, 405, 473, 500, 511, 580,
225, 241, 244, 248, 293, 581, 583
333, 386, 408, 413, 415, Augustine�������� 7, 45, 61, 280, 341,
419, 448, 453, 557, 558, 650, 390, 456, 457, 563, 575,
671 581, 583, 585, 614
Anglican���������������������� 374, 543 authentical����������� 98, 99, 105, 595
anointing���� 3, 4, 76, 327, 328, 375, Authorised Version������ 89, 112, 118,
635 592, 604, 612, 634, 679
anthropomorphic language����������� 23 authority������������������� 44, 67, 68,
anthropomorphism������������������ 22 73, 74, 76, 89, 97, 98, 99,
Antichrist�������� 380, 383, 385, 386, 101, 103, 115, 159, 190, 202,
387, 404, 405, 412, 413, 205, 206, 207, 439, 442,
416, 417, 422, 423, 424, 425, 592, 610, 619, 636, 642, 656
426, 432, 444, 481, 483, 497 Autographa����������94, 95, 100, 589
INDICES

Antinomianism���������������������510 autographs��������������������� 80, 94,

Apographa��������������������� 94, 594 95, 96, 97, 98, 99, 100, 102,
110, 115, 118, 588, 589, 590,
apographs��������������������� 80, 94, 601, 605
95, 96, 97, 98, 99, 103, 104,
105, 110, 118, 589
Apollinarianism�������������������� 234
apostasy����� 57, 101, 119, 218, 289, B
374, 381, 383, 384, 476, 610, Bainton, Roland���������������������619
659
baptism�������������������� 24, 27, 29,
Apostles������������������������ 36, 58, 30, 183, 231, 266, 274, 294,
60, 63, 67, 76, 94, 172, 211, 312, 327, 334, 345, 346, 347,
217, 255, 338, 433, 499, 524, 348, 349, 354, 355, 356,
530, 535, 538, 544, 557, 561, 357, 358, 359, 360, 449, 473,
563, 571, 643, 651 520, 529, 530, 531, 532, 533,
Apostles’ Creed���������������� 36, 255 534, 535, 539, 542, 672, 673
a priori������������������������� 92, 596 Baptist�������� 28, 95, 103, 109, 114,
Aramaic������ 110, 122, 557, 622, 623 346, 356, 575, 680

688
ben Chayyim, Jacob���������������� 118 292, 295, 297, 299, 300, 301,
Beza, Theodore������ 89, 276, 576, 592 303, 304, 306, 314, 316, 317,
318, 322, 323, 324, 326, 327,
Bible�������������������� 714, 715, 716 328, 337, 341, 346, 349, 351,
Bible-Presbyterian������ 374, 462, 505, 352, 353, 361, 364, 365,
506, 679, 682, 684, 414, 448, 449, 455, 457,
715, 716 458, 459, 464, 501, 519, 520,
Bible College�������� 3, 114, 122, 276, 525, 563, 566, 567, 568, 569,
348, 378, 470, 506, 541, 570, 571, 572, 573, 574, 575,
575, 628, 656, 679, 680, 576, 581, 582, 583, 614, 682
681, 682, 683, 684, 715, 716 Candlish, J S�������������������������� 99
Bible For Today���� 110, 606, 612, 684 Canon������������������������������� 93,
Bible League������������������� 112, 681 94, 119, 122, 340, 344, 597,
598, 636, 641, 642, 643, 654
Biblical fundamentalism������������101
canonisation��������� 93, 94, 597, 598
Bob Jones University����������� 95, 109
Carson, D A������������������� 606, 619
born again������ 2, 3, 31, 72, 81, 127,
149, 176, 199, 254, 272, 275, Carthage����������������� 93, 597, 641
277, 286, 310, 311, 322, 323, Central Baptist Theological Seminary
325, 331, 348, 457, 525, 541, ������������������������ 95, 109
586, 635, 646, 658 Chafer, Lewis Sperry���������� 507, 508
Bride of Christ���������� 188, 331, 381 Chalcedon�������������� 186, 234, 453
British������������������� 387, 389, 475 Charismatic������� 46, 374, 375, 385,
Browne, Rodney Howard����������� 375 539, 541, 542, 543, 544,
Burgon, John William��� 121, 605, 616 546, 547, 549, 550, 552,
556, 562, 564, 565, 679
Buswell��������������������� 16, 18, 19,
21, 136, 151, 170, 175, 206, Charismatics������� 46, 540, 541, 544
210, 211, 212, 215, 260, 261, chastisement������������������� 48, 246
267, 272, 292, 296, 298, Chastitive���������������������������� 42
306, 321, 348, 357, 455,
Chia Yu Ming�����������������400, 715

SUBJECT INDEX
470, 471, 472, 473, 474, 475,
476, 477, 478, 479, 480, 481, China������� 170, 377, 389, 400, 425,
482, 483, 484, 485, 486, 543, 545, 629, 630, 631,
487, 488, 489, 490, 491, 715
492, 493, 494, 495, 496, Chinese���� 303, 356, 389, 400, 520,
497, 498, 499, 500, 501, 502, 545, 609, 629, 630, 631, 715
503, 504, 505, 506, 581,
642, 678, 679, 714, 715 clone������������������������������� 135

Byzantine���� 106, 110, 111, 594, 601 Cloud, David W�������� 109, 113, 541,
549, 552, 594, 610, 624
Codex Sinaiticus������� 100, 121, 604,
605, 607, 613
C Codex Vaticanus������� 100, 121, 604,
Calvin�������������������� 2, 4, 11, 41, 605, 607, 613
42, 44, 45, 48, 50, 66, 73, Common Grace���������� 53, 566, 567
75, 102, 127, 128, 132, 133, conjectural emendation��������� 85, 86
136, 138, 150, 151, 169, 174,
conscience���� 7, 108, 119, 335, 444,
188, 205, 207, 213, 214, 229,
517, 566, 622, 645
243, 246, 252, 254, 255,
264, 266, 269, 275, 276,
277, 278, 280, 286, 287, 290,
689
 Contemporary Christian Music���� 367, D
541
Dabney, Robert��������������������� 100
conviction����� 33, 86, 139, 254, 301,
302, 303, 314, 315 Dallas Theological Seminary������� 377,
501, 503, 504, 507, 508,
corruption���� 19, 82, 129, 130, 131,
510, 610
134, 136, 137, 139, 147, 148,
175, 235, 259, 290, 329, 381, Darby, J N�������������������������� 507
519, 572, 588, 604, 606 Da Vinci Code���� 119, 632, 633, 636,
covenant������ 11, 79, 148, 152, 153, 651, 653
154, 156, 165, 169, 188, 192, Davis, John J������������������������ 447
194, 196, 198, 199, 200, Dean Burgon Oath������ 122, 123, 657
216, 238, 260, 261, 262,
263, 265, 266, 275, 286, Dean Burgon Society��� 104, 590, 591,
291, 346, 347, 348, 359, 360, 605, 678, 681, 716
361, 380, 396, 402, 404, decrees�������� 41, 42, 49, 50, 51, 52,
413, 423, 464, 470, 471, 275, 284, 293, 296, 298,
472, 473, 474, 476, 491, 492, 391, 519
493, 495, 497, 499, 500, 501, Defined King James Bible����������� 110
502, 503, 504, 505, 508,
509, 513, 533, 569, 589, 661, Deism����������������������� 8, 89, 593
662, 663, 664 Deity������������� 5, 26, 33, 245, 537
covenant of grace������ 154, 156, 238, de Jonge, H J�������������������������619
263, 275, 286, 359, 500, Desiderative���������� 42, 44, 511, 574
501, 502, 508, 509, 533,
design�������� 5, 6, 36, 284, 500, 581
663, 664
Designer������������������������������ 6
covenant of works���� 153, 154, 238,
261, 262, 500, 501, 662, 663 Diaspora����������������������� 69, 391
Covenant theology 196, 508, 512, 513 dictation������������������������ 64, 65
creation���������������� 2, 5, 6, 8, 17, disciples������ 22, 27, 32, 33, 34, 39,
34, 35, 36, 37, 38, 39, 40, 58, 69, 182, 203, 207, 222,
50, 51, 52, 53, 64, 126, 129, 230, 243, 244, 253, 268,
134, 136, 141, 157, 160, 165, 270, 271, 356, 362, 363,
166, 187, 275, 276, 303, 304, 364, 371, 463, 479, 529,
INDICES

318, 325, 333, 434, 444, 535, 553, 557, 576, 579, 637,
486, 492, 511, 568, 610, 638 649, 672
Creator������������������������� 5, 7, 8, discrepancies���� 83, 84, 85, 98, 588,
9, 35, 36, 52, 89, 130, 136, 603
175, 210, 388, 389, 442, 515, dispensation����� 133, 306, 501, 506,
593, 638, 644, 649, 650 507, 508, 509
Cremation��������������������� 447, 449 Dispensationalists������������ 470, 509,
criminals���������������� 259, 440, 442 511, 513
Critical Text��������������������������80 dispensational premillennialism���471,
473, 504
Cross���� 21, 151, 241, 256, 264, 267
divorce���� 192, 193, 194, 195, 196,
crucifixion���� 29, 69, 241, 243, 248,
197, 198
268, 269, 270, 404, 495, 673
Docetism��������������������������� 234
culture������������� 177, 178, 179, 347
dominion��������������������������� 55,
Custer, Stewart����������������������619
126, 129, 134, 135, 141, 153,
168, 251, 294, 313, 379

690
 E evangelical����� 82, 95, 99, 100, 102,
114, 115, 119, 122, 436, 496,
Easter�������������������� 49, 524, 643 503, 542, 606
Ebionism��������������������������� 234 evangelicals��� 83, 94, 119, 437, 588,
economic���� 141, 174, 210, 211, 212, 606
371, 373, 422 Evangelical Theological Society���� 94,
Economics������������������������� 210 438, 470, 505, 679, 714
economy���������������������� 212, 373 Evangelism������������������������� 287
ecumenical���� 68, 82, 101, 115, 168, evolution����������� 2, 5, 35, 37, 156,
382, 541, 542, 564, 603, 659 157, 610
Ecumenical Movement������� 382, 541, excommunicated�������� 210, 488, 644
564 excommunication������� 215, 218, 488
Ecumenism������������������������ 541 existence of God������������������� 5, 8
edification���������� 58, 111, 558, 564 ex nihilo������������������������� 5, 657
Edward F Hills��� 88, 104, 109, 614,
618
Ehrman, Bart������������������ 119, 120
election�������������������� 34, 42, 50,
F
87, 275, 276, 279, 280, 286, faith������������������������������� 2, 3,
287, 288, 290, 291, 292, 293, 4, 5, 14, 17, 20, 27, 35, 45,
294, 295, 296, 300, 303, 50, 52, 53, 57, 59, 62, 67,
495, 578, 579, 580 68, 70, 74, 76, 77, 81, 87,
environment������������������372, 452 88, 92, 96, 97, 99, 104, 109,
115, 119, 120, 121, 122, 153,
Epicureanism������������������������� 8 154, 159, 162, 163, 165, 170,
epistemology������������������� 93, 597 172, 173, 185, 186, 197, 199,
Erasmus������������������������ 89, 592 200, 202, 212, 218, 223,
229, 230, 240, 247, 257, 259,
ESV��� 84, 85, 86, 87, 112, 603, 681 262, 263, 264, 265, 266,
eternal����������������� 5, 6, 8, 9, 10, 267, 269, 276, 277, 279, 280,

SUBJECT INDEX
12, 13, 15, 20, 22, 34, 35, 285, 286, 287, 288, 289,
37, 41, 49, 50, 51, 52, 68, 290, 301, 304, 305, 307,
69, 131, 132, 136, 140, 142, 308, 309, 314, 316, 317, 318,
143, 144, 150, 154, 174, 225, 319, 320, 321, 322, 325, 334,
227, 228, 237, 238, 240, 245, 335, 337, 344, 345, 346,
252, 253, 255, 257, 261, 262, 347, 348, 349, 353, 356,
263, 265, 267, 270, 275, 276, 366, 374, 376, 383, 429,
277, 279, 280, 286, 287, 288, 439, 450, 473, 474, 483,
289, 291, 292, 293, 295, 485, 501, 506, 509, 510, 518,
298, 299, 301, 302, 303, 519, 522, 523, 524, 525, 526,
306, 310, 344, 361, 407, 439, 527, 528, 529, 530, 531, 532,
440, 441, 444, 448, 449, 533, 534, 535, 538, 544,
452, 458, 460, 461, 500, 545, 549, 550, 563, 570,
501, 511, 517, 518, 527, 528, 576, 577, 579, 581, 582, 583,
570, 577, 578, 579, 580, 586, 584, 586, 589, 591, 592, 597,
625, 636, 638, 644, 648, 599, 600, 601, 620, 624, 627,
657, 659, 663 633, 635, 639, 642, 643,
Eucharist����������������������252, 350 644, 645, 648, 654, 656,
658, 665, 674
European Union��������� 380, 381, 422
Faith Baptist Seminary������������� 103
Eutychianism���������������������� 234
Faith Theological Seminary��������471,
691
 472, 475, 714, 715 Glenny, W Edward������������������� 84
Far Eastern Bible College����� 114, 122, glorification��� 32, 269, 292, 513, 584
348, 378, 470, 506, 541, glory��� 6, 9, 11, 20, 21, 23, 28, 30,
575, 628, 656, 679, 680, 32, 37, 38, 41, 49, 51, 52,
681, 682, 683, 684, 715, 716 57, 69, 70, 81, 127, 129, 133,
fellowship��������������� 19, 105, 132, 139, 150, 151, 156, 185, 214,
133, 140, 182, 215, 218, 224, 225, 226, 231, 258, 264,
253, 254, 308, 326, 331, 267, 268, 269, 270, 271, 274,
353, 362, 452, 455, 484, 542 275, 276, 277, 278, 292, 293,
flesh����������������������������� 27, 31, 294, 298, 303, 306, 307,
70, 81, 145, 147, 152, 161, 308, 313, 316, 319, 325, 328,
165, 168, 176, 184, 187, 188, 329, 333, 378, 391, 392, 411,
191, 192, 225, 227, 234, 239, 424, 439, 443, 444, 449,
240, 248, 257, 270, 277, 278, 454, 461, 504, 512, 513, 517,
285, 288, 289, 309, 310, 534, 544, 586, 617, 642,
312, 318, 321, 322, 323, 332, 650, 652, 660, 670, 674
335, 350, 351, 353, 357, 370, Godhead����������������������������� 5,
375, 410, 426, 427, 517, 520, 6, 8, 21, 23, 24, 26, 35, 36,
526, 527, 585, 628, 645, 647, 37, 128, 190, 225, 234, 242,
649, 650 444, 617, 625, 638
foreknowledge����������� 52, 280, 292, government������������������������� 40,
578, 579 41, 202, 203, 204, 205, 206,
foreordained����� 41, 49, 50, 51, 52, 207, 389, 391, 414, 434, 485,
175, 275, 298, 299 493, 508, 515, 516, 678
forgiveness���� 20, 34, 247, 248, 250, Graham, Billy���������������������� 438
255, 266, 271, 272, 273, Greek���������19, 39, 81, 82, 85, 86,
274, 308, 402, 533, 648 89, 93, 94, 98, 99, 100, 101,
Fosdick, Harry Emerson�������������� 24 102, 104, 105, 107, 110, 111,
112, 113, 115, 116, 118, 119,
Free Offer of the Gospel������������569, 120, 121, 122, 147, 152, 186,
570, 572 250, 267, 276, 307, 330, 333,
Fuller, Charles������������������������� 3 339, 340, 342, 383, 407,
Fuller, David O���������������� 109, 610 408, 437, 506, 557, 562, 574,
INDICES

587, 590, 591, 592, 594, 595,

fundamentalism�������� 101, 115, 472,
596, 598, 601, 604, 605,
473, 474, 587, 603
606, 607, 608, 613, 614, 616,
fundamentalist����73, 83, 94, 95, 96, 617, 618, 619, 622, 623, 626,
101, 102, 114, 115, 120, 122, 627, 628, 629, 634, 643, 647,
472, 539, 549, 587, 588, 590, 654, 656, 678
598, 600, 601, 606

H
G
Harding, Michael�������������������� 86
Garden of Eden����� 40, 178, 187, 237,
headship���������� 146, 190, 332, 473
260, 261, 264, 515, 577
Hebrew�������� 19, 28, 32, 39, 57, 65,
general providence�������������� 53, 54
81, 84, 85, 86, 87, 93, 98,
Geneva Bible������������������������� 87 99, 101, 102, 104, 105, 107,
Gibson, Denis�����������������������114 110, 111, 113, 115, 116, 118,
119, 120, 122, 152, 162, 178,
Gillespie, George��������������������� 10
186, 250, 403, 421, 425, 557,

692
 560, 587, 588, 590, 591, 594, immortal���������������� 126, 245, 650
595, 596, 598, 601, 622, immortality���� 7, 251, 407, 408, 517
623, 625, 629, 630, 631,
634, 643, 654, 656 immutability���� 13, 14, 22, 286, 290

Helvetic Consensus Formula��������� 78 immutable����������� 14, 47, 504, 512

heresies���� 146, 184, 218, 234, 288, inerrancy���������������������������� 66,

322, 374, 537, 643, 653 80, 84, 85, 87, 94, 95, 96,
98, 99, 100, 101, 102, 103,
hermeneutical����� 414, 482, 503, 504 107, 110, 112, 115, 122, 538,
Hermeneutics���������������������� 476 600, 602, 603, 610, 623, 656
Hetherington, William M������������ 10 inerrant�����������44, 63, 65, 66, 72,
Hinn, Benny������������� 374, 385, 545 76, 81, 82, 83, 84, 87, 88,
94, 95, 97, 98, 99, 102, 104,
Hodge, Charles����������� 20, 255, 508 107, 109, 110, 111, 114, 115,
Hodge A A������������������������� 256 116, 119, 122, 377, 452, 477,
holiness�������� 9, 10, 12, 18, 19, 51, 529, 538, 587, 588, 590, 601,
126, 127, 133, 138, 153, 196, 604, 632, 635, 643, 655, 656
199, 225, 258, 311, 323, 324, infallibility��������������������� 80, 84,
328, 345, 367, 396, 458, 85, 94, 96, 98, 99, 101, 102,
459, 520, 564 107, 110, 115, 122, 286, 603,
Holiness Movement���������������� 539 656
Holy Communion������������������ 252 infallible���������� 38, 44, 63, 65, 69,
76, 81, 82, 83, 84, 85, 87,
homosexual������������� 189, 384, 448
88, 94, 97, 98, 99, 102, 104,
Homosexuality��������������������� 189 107, 109, 113, 114, 115, 116,
Houghton, Myron������������������ 103 119, 122, 159, 166, 181, 211,
217, 230, 231, 288, 377, 452,
Housman, A E���������������������� 100
477, 529, 538, 599, 601, 635,
Human cloning��������������������� 135 642, 643, 647, 655, 656
Humanism���������������������������� 8 inheritance��� 42, 130, 176, 245, 294,
humanity������ 21, 40, 128, 134, 137, 308, 329, 435

SUBJECT INDEX
147, 161, 211, 223, 228, 245, innate knowledge���������������������� 7
279, 280, 303, 318, 343, 537,
Inquisition������������������������� 382
628, 645
inspiration������������ 44, 58, 65, 73,
Hyper-Calvinism��������������566, 567
80, 83, 89, 96, 98, 100, 102,
hyper-Calvinist���������������� 45, 499 103, 112, 120, 186, 539,
553, 587, 593, 599, 602, 603,
609, 610, 623, 633, 637, 642
intelligent Purposer������������������� 6
I
intercession������������ 243, 245, 251,
idolatry��������� 7, 8, 11, 57, 62, 128, 252, 286, 293, 325, 461,
145, 171, 184, 288, 322, 323, 538
331, 350, 353, 388, 389, 447,
Intercessor��������������������������� 33
448, 611, 667
internal testimony�������������������� 74
illuminated��������������������� 74, 308
illumination������������������� 307, 308
International Council of Christian
Churches (ICCC)������� 105, 106, 107,
image of God��������������������� 7, 38, 400, 714, 715
39, 126, 127, 128, 130, 132,
134, 135, 140, 156, 157, 168, Israel��������� 13, 16, 26, 32, 44, 47,
223, 245, 321, 519, 657 56, 57, 64, 69, 70, 78, 82,
170, 171, 176, 200, 215, 222,
693
 231, 248, 250, 291, 292, 297, K
302, 328, 331, 340, 353,
360, 387, 388, 389, 390, 391, Kamikazes������������������������� 419
392, 393, 394, 395, 396, kingdom���������������� 2, 31, 40, 55,
397, 398, 399, 400, 401, 72, 129, 170, 175, 177, 184,
402, 403, 404, 412, 413, 201, 208, 212, 214, 215, 237,
414, 415, 417, 418, 419, 421, 288, 293, 307, 310, 312, 322,
422, 423, 424, 425, 431, 324, 325, 379, 391, 400, 407,
432, 433, 435, 436, 447, 421, 422, 433, 434, 457,
453, 454, 464, 470, 471, 476, 481, 484, 485, 486,
476, 479, 483, 485, 486, 487, 493, 498, 499, 506, 511,
487, 488, 489, 490, 491, 492, 512, 553, 554, 670, 671, 672
494, 495, 497, 498, 499, King James������ 82, 88, 89, 90, 104,
502, 503, 504, 505, 511, 106, 107, 108, 110, 111, 114,
512, 562, 579, 658, 683 115, 119, 187, 276, 587, 590,
591, 592, 593, 594, 595, 599,
601, 603, 606, 612, 614, 616,
618, 626, 628, 643, 654,
J 656, 678, 679, 684
Jehovah��������������� 226, 227, 340, KJV������������������������ 24, 80, 84,
360, 381, 400, 413, 471, 491, 85, 86, 87, 88, 89, 90, 94,
537, 562, 645 101, 102, 104, 107, 109, 110,
Jerusalem�����������������������16, 57, 111, 112, 113, 116, 119, 120,
105, 106, 152, 211, 213, 239, 121, 122, 558, 587, 590, 591,
333, 334, 382, 388, 394, 592, 593, 594, 595, 598, 601,
395, 397, 398, 399, 400, 401, 602, 603, 604, 609, 615, 617,
402, 403, 404, 405, 406, 620, 625, 626, 627, 628, 629,
416, 417, 420, 421, 425, 426, 630, 645, 679, 680
431, 432, 433, 434, 435, Korean����������������������������� 377
436, 453, 454, 465, 478, Kutilek, Doug���������������������� 109
479, 480, 486, 493, 498,
526, 535, 560, 561
Johannine Comma���� 100, 605, 612,
L
INDICES

613, 617, 618, 620, 679

Johns Hopkins University�����������101 Law������� 15, 19, 63, 179, 238, 255,
jot and tittle����������� 73, 77, 82, 83, 256, 264, 343, 383, 386,
99, 113, 463, 538, 588, 596, 388, 389, 390, 401, 501,
598, 601, 603, 624, 653 508, 509, 510, 514, 515, 516,
Judas��������������� 48, 119, 253, 269, 517, 518, 519, 520, 521, 683
273, 299, 300, 385, 453, legalism����������������� 180, 183, 267
527, 641, 646, 647, 648, 649, Leiden University�������������������619
650, 651, 652, 653, 655
liberal����� 3, 82, 101, 114, 158, 496,
Judeo-Christian������������ 17, 88, 447 542, 612, 632
justice�������������� 9, 10, 12, 19, 20, limited inerrancy�������� 66, 103, 538,
51, 200, 204, 206, 225, 245, 600, 603, 610
252, 255, 300, 389, 391,
440, 458, 572, 664 logic����� 22, 87, 104, 223, 591, 599,
600, 635, 643
justification��� 27, 33, 146, 186, 238,
255, 265, 292, 318, 319, 321, Logos��������������������������� 35, 620
322, 347, 501, 519, 584, 664 Lucifer������������������� 39, 139, 143
Luck, Georg�������������������������101
694
Luther, Martin����������������350, 542 62, 300, 337, 339, 385, 413,
417, 424, 526, 556, 637, 638
Mishnah��������������������������� 363

M missionaries���� 61, 90, 302, 377, 594

missionary��������������������� 32, 51,
Macgregor, Alan J������������������ 112 137, 172, 177, 232, 241, 268,
Machen, J Gresham������� 3, 256, 304 288, 306, 307, 377, 490, 541
MacRae, Allan���������������������� 475 missionary programme���� 32, 51, 177,
Majority Text�� 80, 88, 608, 610, 680 268, 307
manuscripts����������� 82, 84, 86, 89, Missions���������������� 176, 306, 377
93, 94, 103, 104, 106, 116, missions���� 266, 295, 306, 377, 378,
119, 120, 121, 588, 589, 590, 457, 553, 715
592, 598, 599, 604, 606, Modernism�������������� 104, 353, 603
609, 610, 613, 614, 615, 616,
617, 618, 629, 634, 654 modernistic���������� 3, 115, 604, 632

marriage���� 50, 102, 141, 160, 187, modern versions��80, 84, 88, 95, 101,
188, 189, 190, 191, 192, 193, 112, 113, 115, 118, 119, 190,
194, 195, 196, 197, 198, 199, 629, 645
200, 331, 333, 334, 353, 465 monogamy������������������������� 188
Masoretic texts����������������� 99, 596 monogenês�������������������������� 626
Mass������������������������������� 252 monotheistic������������������� 17, 303
mass�������� 252, 280, 346, 462, 553 Montanists��������������������������� 59
Materialism��������������������������� 8 Morris, Henry���������������������� 160
McCormick Theological Seminary����� Muller, Richard�������������������� 102
472, 714 mystery������� 24, 27, 223, 225, 234,
McIntire, Carl������������������� 4, 68, 242, 295, 300, 302, 332,
72, 73, 76, 105, 107, 190, 379, 381, 383, 384, 408,
191, 194, 201, 202, 204, 211, 628, 632, 637, 650, 653
216, 472, 473, 474, 475, 476,

SUBJECT INDEX
682, 683, 714, 715
McMaster Divinity College��������� 437
Mediator��� 2, 21, 33, 247, 264, 265,
N
284, 509, 611 NASV������������������ 84, 85, 86, 87
metascience��������������������������� 2 National Bible Institute�������� 472, 714
Metzger, Bruce��� 101, 607, 616, 618, National Service�������������������� 206
619 neo-deism����������������������������77
Middle East������������������������ 422 neo-evangelical���������� 82, 95, 102,
millennium������������������ 167, 371, 115, 436
398, 418, 427, 428, 430, 431, neo-evangelicalism����������������� 105
432, 433, 434, 436, 470,
neo-fundamental������������������� 102
471, 482, 492, 493, 495,
498, 499, 511, 512 neo-fundamentalism�����������������80
Miller, H S��������������������������� 82 Nestle-Aland������������������100, 607
miracle��� 31, 54, 56, 58, 60, 61, 62, Nestorianism����������������������� 234
94, 120, 131, 231, 312, 385, New Evangelical���������������� 66, 680
544, 553, 598, 638
New York University���������� 472, 714
miracles������� 56, 57, 58, 59, 60, 61,
Nicea������������������������������� 186
695
 NIV���������������������������� 84, 85, Perfect Bible���������82, 587, 598, 636
86, 87, 112, 119, 603, 606, perfection������� 20, 96, 97, 107, 109,
607, 608, 609, 612, 613, 615, 138, 323, 324, 325, 329,
617, 623, 624, 625, 626, 627, 429, 451, 515, 654
628, 629, 630, 645, 681
Pericope de adultera���������������� 100
NKJV������� 112, 119, 603, 626, 681
Permissive���������������� 42, 48, 192
persecution������ 208, 211, 269, 308,
315, 416, 417
O Phelps, William Lyon�������� 4, 66, 191
omnipotence��������� 17, 18, 190, 499 philosophers������������������ 175, 567
omnipotent���������������� 16, 17, 333 philosophies�������������������������174
omnipresence������������� 12, 13, 190 philosophy���� 24, 174, 606, 623, 714
omniscience����������������15, 16, 190 Pinnock, Clark��������������������� 437
only begotten������������������������� 2, polygamy����������������������� 71, 188
57, 156, 174, 270, 296, 301, Polytheism��������������������������� 17
407, 441, 445, 534, 574, 581,
polytheism���������������������������� 8
625, 626, 627, 650, 655, 674
pop-modernism���������������������� 77
Open Theism�������������������� 77, 95
pornography������������������ 145, 179
Oral Roberts������������������376, 540
postmodernism���������������������� 77
Oral Roberts University�������376, 540
prayer���� 10, 12, 15, 16, 22, 52, 61,
Origen����������������������������� 131
62, 116, 133, 226, 240, 242,
original languages������77, 88, 93, 97, 270, 271, 291, 326, 345, 358,
107, 108, 115, 587, 597, 656 375, 400, 401, 445, 460,
Original Sin������������������� 147, 149 484, 527, 545, 556, 668, 670
Orr, William F����������������� 99, 595 precept������������������� 44, 256, 560
Orthodox Presbyterian Church��������� Preceptive����������������� 42, 44, 192
472, 473 predestinated������������ 42, 50, 285,
Owen, John��������������������� 97, 569 292, 293, 294
Oxford University������� 121, 616, 619 predestination���� 288, 292, 295, 298,
INDICES

299
predestined�������� 50, 299, 391, 415,
575, 584
P Presbyterian������ 100, 114, 346, 356,
Paisley, Ian������������������������� 103 374, 462, 471, 472, 473, 474,
pantheism����������������������������� 8 475, 505, 506, 627, 678, 679,
682, 684, 685, 715, 716
passive obedience������������ 240, 255,
256, 257 preserving������ 41, 52, 53, 104, 113,
201, 492, 527, 528, 589, 601
pastoral���������������������� 206, 288
Princeton Seminary������� 3, 100, 120
Patriarchs���������������������� 45, 157
progressive dispensationalists����������
Pentateuch���������������� 56, 63, 215 485, 499, 501
Pentecost����������������������� 32, 58, promise��������������� 14, 44, 87, 98,
60, 215, 358, 359, 390, 456, 138, 147, 152, 165, 184, 199,
487, 488, 535, 538, 542, 557, 235, 244, 265, 266, 290,
561, 563, 682, 715 291, 293, 297, 306, 317, 329,
Pentecostalism���������������� 539, 540 347, 388, 391, 397, 433, 441,

696
 451, 464, 465, 490, 582, 359, 360, 524, 529, 530, 531,
589, 596, 618, 619, 624, 662 533, 534, 535
Promised Land����������� 47, 388, 516 reincarnation������ 131, 311, 433, 442
prophecy���������������������������� 28, remarriage�������������� 192, 195, 198
34, 59, 65, 70, 78, 106, 222, remarrying������������������������� 198
259, 268, 331, 337, 340, 342,
343, 344, 373, 381, 393, repentance�����������������20, 44, 48,
394, 398, 399, 400, 401, 139, 154, 250, 253, 289, 297,
402, 403, 457, 462, 475, 308, 382, 417, 437, 441, 465,
480, 481, 485, 496, 503, 479, 490, 518, 522, 523, 531,
504, 549, 550, 552, 559, 561, 545, 561, 569, 573, 574, 582
562, 563, 635, 644, 645, 652 Representative����� 29, 149, 152, 238,
prophet����������� 23, 28, 47, 64, 69, 242, 259, 260, 407
70, 71, 139, 374, 376, 392, representative principle�147, 148, 151,
400, 412, 413, 419, 424, 427, 259, 260, 261
436, 444, 480, 545, 554, resurrection������� 34, 39, 41, 69, 73,
559, 560, 578, 614, 620, 621, 130, 150, 151, 159, 182, 183,
665, 666 205, 229, 230, 231, 232,
propitiation������ 245, 246, 267, 284, 233, 244, 245, 255, 257,
319, 583 268, 294, 311, 313, 314, 317,
providence������� 41, 52, 53, 54, 55, 318, 328, 329, 349, 359, 362,
62, 77, 88, 90, 93, 94, 98, 364, 406, 407, 410, 411, 413,
105, 116, 118, 169, 171, 172, 418, 428, 431, 432, 437, 445,
211, 292, 414, 589, 592, 594, 448, 449, 450, 453, 455,
595, 597, 598, 641, 653 482, 483, 484, 497, 498,
632, 636, 648, 658, 659
psychology������������������� 202, 440
revelation������������������� 7, 22, 24,
Punitive������������������������� 42, 47 45, 57, 58, 59, 62, 105, 110,
139, 159, 171, 270, 303, 340,
342, 344, 436, 476, 478,
496, 499, 507, 549, 552, 562,
R

SUBJECT INDEX
647
Received���� 88, 104, 110, 111, 113, Revised Version��������������� 113, 609
116, 118, 591, 594, 601, 603, Roman Catholic��������������������� 75,
678 98, 252, 346, 350, 351, 352,
Received Text������88, 113, 118, 594, 360, 453, 518, 523, 524, 527,
601, 603, 678 540, 541, 542, 603, 641
Reformation�������82, 83, 90, 93, 98, Rowland, D P������������������������114
99, 102, 105, 107, 110, 111, RSV�������86, 87, 119, 603, 608, 617
115, 116, 119, 121, 186, 341,
382, 472, 521, 542, 563, Ruckman���������������������� 109, 110
593, 597, 602, 654, 655, Ruckmanism������������������ 109, 110
680, 714, 715 Ryrie, Charles C���������� 504, 507, 510
reformed��������������� 100, 103, 114,
115, 471, 473, 474, 476, 485,
491, 499, 501, 502, 504, 505,
506, 512, 513, 566, 575 S
reformers����������������������� 82, 588 Sabbath����� 182, 183, 364, 390, 668
regeneration�������������������� 31, 39, satisfaction�������� 150, 246, 252, 256
154, 156, 275, 280, 307, 310,
Science��� 38, 80, 92, 156, 158, 596,
311, 312, 323, 328, 347, 348,
697
 597, 603 special grace���� 285, 287, 301, 307,
science�������� 2, 37, 66, 77, 85, 158, 314, 567, 568, 569
159, 186, 389, 495, 496, Special Providence������������� 53, 593
603 special providential preservation���115,
scientific��������������� 2, 3, 223, 635 286, 591, 599
Scientists����������������������������� 37 spirit�������������������������� 10, 12,
Scofield����� 475, 480, 496, 507, 508 13, 31, 39, 74, 79, 101, 127,
128, 130, 131, 140, 150, 152,
Scofield, C I������������������������ 507 185, 205, 207, 211, 225, 231,
scribal errors���� 83, 84, 85, 98, 119, 241, 310, 312, 320, 323, 335,
587, 588, 589, 602 336, 346, 357, 364, 366,
Scrivener����������������� 89, 118, 592 374, 375, 387, 400, 410, 445,
449, 450, 457, 533, 537, 543,
Second Coming���������� 41, 69, 175,
545, 546, 547, 552, 553,
244, 371, 373, 374, 377, 383,
554, 564, 617, 649, 715
399, 462, 463, 470, 479, 487,
489, 496 spirits���40, 119, 337, 362, 424, 537,
554, 645, 673
self-esteem�������������������� 145, 148
Spurgeon, C H������� 24, 276, 527, 534
Separation�������������� 216, 679, 681
Stewardship�������������������������214
separation���������� 18, 216, 217, 218,
234, 263, 321, 367, 438, 447, stewardship������������� 210, 214, 507
482, 536, 657, 659 subordination�������������� 27, 29, 190
Septuagint (LXX)��������������� 85, 630 Substitute�� 152, 242, 248, 261, 272,
Seventh-Day Adventism������������ 109 407
sex���������������� 189, 192, 372, 632 substitute���������������� 21, 246, 249
Shelton College���� 471, 472, 714, 715 suffering������������� 41, 48, 71, 211,
240, 241, 242, 256, 257, 269,
sign���������������� 8, 56, 58, 59, 60,
438, 441, 664
61, 165, 222, 312, 339, 340,
341, 344, 347, 348, 349, 359, Sufficiency������������������������� 112
371, 373, 374, 377, 447, 479, Sung, John������� 4, 74, 75, 356, 414,
480, 481, 532, 533, 543, 456, 543, 682, 683, 715
553, 559, 560, 561, 563, 574,
INDICES

symbolism��������������������������� 39
575, 620, 644, 672
Synod of Dort�����������������278, 586
signs and wonders���� 58, 61, 62, 385,
537, 544, 552, 553
singlehood��������������������������� 50
Six-Day War������������� 392, 394, 401 T
Smith, H Framer������������������� 254 Taoism����������������������������� 131
Sonship������������������������������ 29 temptation���������� 40, 72, 144, 145,
sonship������ 142, 153, 262, 292, 577 146, 237, 238, 239, 288, 516,
670, 671
sons of God������ 127, 130, 132, 160,
161, 329, 580, 584 terrorism���������������� 135, 204, 421
soul��������������������� 7, 26, 29, 39, Tertullian��������������������� 356, 618
53, 72, 113, 126, 130, 131, textual critic������� 90, 100, 593, 602
132, 150, 157, 169, 200, 203, Textual Criticism���� 80, 99, 606, 608
231, 243, 268, 301, 305, 307,
308, 314, 374, 389, 440, 517, Textus Receptus��������������������� 24,
520, 521, 538, 552, 601, 611, 80, 88, 89, 90, 99, 100, 101,
621, 639, 661, 673 102, 104, 106, 107, 111, 276,

698
 590, 591, 592, 594, 596, 599, Turretin, Francis��������������� 97, 589
601, 602, 603, 604, 611, Twentieth Century Reformation��� 472,
612, 618, 620, 628, 643, 654 714, 715
Theanthropos����������������� 240, 645 Tyndale����������������������� 108, 622
Theology��������2, 97, 105, 152, 155,
255, 276, 304, 470, 471,
472, 474, 476, 478, 481,
485, 487, 495, 496, 500, U
501, 502, 504, 505, 506,
678, 679, 680, 681, 684, Ulrich Zwingli��������������������� 351
714, 715, 716 unction����������������������������� 3, 4
theonomists������������������� 429, 470 United Bible Societies�� 100, 604, 607,
theophanies��������������������� 45, 63 608, 609

theopneustos������� 73, 102, 633, 651 United Nations��������������������� 395

tithe�������������������������������� 213 University������������������� 4, 66, 95,

101, 109, 121, 376, 446, 472,
tithing����������������������������� 213 540, 576, 616, 619, 714
Tongues-speaking�������������������� 60 unpardonable sin��������������252, 253
tongues-speaking����� 58, 59, 60, 341 Ussher����������������������������� 157
Torah��������������������������� 56, 63
Tow, S H���������������������� 110, 373
Tow, Timothy������ 4, 47, 49, 72, 89, V
298, 495, 501, 509, 511, 512,
514, 522, 537, 554, 574, 575, Verbal Plenary Inspiration (VPI)��������
586, 593, 604, 622, 715, 716 65, 73, 77, 92, 95, 104, 107,
Traditional Text���104, 121, 599, 607, 111, 116, 118, 122, 587, 588,
609, 643, 678 591, 596, 598, 600, 601,
603, 643, 651
transfiguration����������������������� 29
Verbal Plenary Preservation (VPP)�����
translation����������������� 84, 85, 87, 77, 78, 81, 88, 102, 105, 107,

SUBJECT INDEX
89, 90, 92, 108, 110, 111, 109, 110, 113, 114, 115, 116,
112, 115, 337, 338, 403, 407, 118, 122, 587, 588, 590, 591,
592, 594, 595, 603, 606, 617, 598, 600, 601, 603, 643,
622, 623, 625, 626, 627, 629, 651, 654, 656
631, 654, 656
Virgin Birth���������� 2, 374, 481, 627
Trent���������������������������������98
virgin birth��� 131, 147, 223, 481, 627
Trinitarian��������������������� 24, 89,
111, 114, 116, 592, 605, 612, visions������� 22, 23, 45, 46, 63, 549
620, 623, 654, 681
Trinitarian Bible Society������������ 89,
111, 114, 116, 592, 605, 612, W
623, 654, 681
Trinity������������� 2, 24, 25, 30, 35, Waite, D A�������� 104, 109, 110, 591,
105, 111, 112, 186, 190, 222, 606, 612
225, 242, 304, 538, 613, 617, Wallis, Wilber B�������������������� 483
620, 625, 627, 628, 647, 679, Walvoord, John F�������� 377, 503, 504
716
Wang Ming Tao�������������� 545, 684
Triune����� 21, 35, 36, 122, 242, 657
Warfield������������������������ 59, 100
TULIP������������������ 277, 499, 586
Westcott-Hort����� 82, 109, 111, 603,

699
 608, 609, 610, 612, 613, 629,
678
Westcott and Hort��� 80, 88, 99, 100,
101, 106, 112, 113, 115, 590,
599, 600, 604, 605, 606,
607, 608, 609, 610, 611, 613,
618, 629, 678
Westminster Confession of Faith���� 76,
77, 98, 105, 115, 153, 173,
185, 196, 198, 214, 245, 261,
263, 285, 286, 295, 299,
306, 326, 330, 354, 366,
474, 477, 485, 487, 504, 512,
513, 595, 601, 603, 625, 627,
642, 685
Westminster Larger Catechism��� 184,
313, 364, 500
Westminster Shorter Catechism�������
9, 23, 34, 41, 42, 49, 51, 52,
126, 139, 147, 148, 182, 222,
225, 244, 245, 275, 298,
301, 309, 313, 318, 321, 328,
345, 346, 349, 458, 533
Wheaton College�������� 472, 504, 714
Whitcomb, John���157, 158, 163, 166,
512, 684
White, James R����������������������619
Wilkinson, Benjamin���������� 109, 111
Will of God��� 42, 43, 192, 341, 511,
575, 682
World Congress of Fundamentalists����
INDICES

103
World Council of Churches�������� 382
wrath������ 6, 8, 20, 21, 49, 54, 55,
129, 136, 149, 184, 201,
246, 251, 259, 288, 292,
297, 301, 305, 322, 323, 407,
408, 410, 411, 412, 415, 417,
424, 426, 432, 444, 445,
475, 497, 517, 638, 663
Written Word�����������������624, 647

Y
Yahweh����� 28, 56, 57, 227, 228, 250

700
 Scripture Index
Genesis 222, 265, 10:20�������� 167 5:1���������� 419
1������������ 140 407, 463, 10:25�������� 168 5:3���������� 419
508, 517
1:1������� 35, 36, 10:31�������� 168 6:10���������� 64
3:17–19������ 179
228, 370, 11������ 157, 158, 6:20��������� 158
3:19������� 144,
657 167 12:5��������� 236
1:1–3:14����� 508 150, 156,
11:1–9�� 168, 169 12:15�������� 488
211, 449
1:2–3��������� 36 11:1–29������ 167 12:15,19������ 215
3:21��������� 265
1:3������� 37, 308 11:27�������� 508 18����������� 508
3:22���� 154, 577
1:6–7�������� 167 12:1–3������� 169 19:1��������� 508
3:22–24��142, 262
1:20–21, 24��� 39, 12:2��������� 388 19:5��������� 265
4:1–5�������� 265
157
4:1–7:24����� 508 12:3��� 171, 390, 20:1��������� 265
1:26������� 7, 168
4:2���������� 178
393 20:1–17������ 184
1:26–27������ 658 12:17�������� 171
4:4���������� 265 20:3���������� 26
1:26–28�126, 129 15:1���������� 63
4:8, 25������� 161 20:4������ 11, 128
1:26–31������ 577 15:6��������� 304
4:25–26����� 160 20:4–6�������� 8
1:26–3:24���� 508 16–17������� 262
5�������� 157, 167 20:8–11������ 180
1:27–28������ 187 17����������� 463
5:24��������� 407 20:11�����35, 657
1:28��� 129, 135, 17:1–8������� 265
5:29��������� 157 20:12�������� 200
153 17:7���� 199, 265 20:13�������� 168
1:31������40, 451 6������� 158, 160
17:7–14������ 361 20:15�������� 210
2������������ 140 6:1���������� 160
17:8��������� 199 22:28�������� 205
2:5����� 167, 464 6:1–7, 17����� 135
17:10–11����� 266 25:40��������� 64
2:6���������� 163 6:2���������� 160
17:11�������� 533 28:11�������� 347
2:7������ 38, 126, 6:5����� 430, 439,
131, 150, 577 17:12–13, 23, 27 30:33�������� 215
156, 157 6:5–7, 17����� 162 ������ 361 31:2–11������ 566
2:8������ 141, 577 6:8–9�������� 161 17:14��� 215, 488 31:14�������� 215
2:8, 15, 16���� 178 6:11–13������ 161 17:18–21����� 291 31:18��������� 65
2:9, 16–17���� 262 6:13–16������ 163 18������������ 45 32:15–19����� 596
2:15–17����� 262, 6:16��������� 163 18:1–15������� 63 34:1–4������� 596
18:18–19����� 200

SCRIPTURE INDEX
514 6–8��������� 159 34:4–7������� 258
2:16–17����� 142, 7:1���������� 361 19:16�������� 361 35:30–35���� 566
153, 263, 7:11��������� 162 19:24�������� 448
407, 516, 7:17–20, 24��� 162 20:3��������� 171
577
7:19–20������ 162 20:6��������� 566 Leviticus
2:17���� 144, 263 23:19�������� 447 1:2����������� 64
8:1–11:26���� 508
2:18–20������ 141 24������������ 46 3:17��������� 168
8:13–14������ 162
2:18–25������ 187 25:8–10������ 448 4:6���������� 355
8:15–9:17���� 168
2:19–20������ 177 26:12–14������ 71 7:20–21, 25, 27215
8:22��������� 167
2:21–22������ 157 28:22�������� 213 7:26, 27������ 168
9:1–2�������� 129
2:21–23������� 39 35:8��������� 447 9:9���������� 355
9:2–3�������� 168
2:21–25������ 141 35:29�������� 448 10:1��������� 366
9:4���������� 168
2:23��������� 188 37:5���������� 63 10:1–2������� 448
9:5–6�������� 168
2:24��� 191, 332, 38:18, 25����� 347 11:44–45����� 19,
9:6����� 169, 202,
46:3��������� 388
334 258
3:1–7��� 262, 407,
519
9:8–17������� 169 46:4��������� 450 12����������� 183
577
9:12–15������ 165 49:33�������� 448 14:16�������� 355
3:6����� 143, 145,
239, 263 9:13–16������ 167 50:1–13������ 448 17:4, 10, 14��� 215
3:6–15������� 515 9:19��������� 167 50:20��������� 49 17:10–14����� 168
3:8–9�������� 126 9:20–27����� 169 17:11�������� 169
3:12–13������ 143 10:1–32������ 167 18:3–5������� 517
Exodus 18:22�������� 189
3:15��� 147, 156, 10:2��������� 436
160, 161, 10:5��������� 167 3:14–15������ 226 18:29�������� 215
701
 19:2������� 139, 15:23�������� 168 1 Kings Job
258, 323 18:13��� 258, 323 3:9���������� 263 1������������ 419
19:8��������� 215 18:22��� 70, 376, 8:27���������� 12 1:6���������� 161
19:18�������� 321 545 11:15�������� 447 1:21���������� 49
19:26�������� 168 21:23�������� 447 21:8��������� 347 2:1���������� 161
19:27–28����� 450 22:9–10������ 216 21:25–26����� 57 12:7–10������� 53
20:3, 5, 6, 17, 18 24������ 193, 195, 22:1–49������� 57 12:23�������� 177
������ 215 198 22:37�������� 447 13:15������48, 49
21:5��������� 450 26:5��������� 388 38:7��������� 161
22:3, 24������ 215 28����������� 401 38:14�������� 347
23:29�������� 215 28:64–68���� 401 2 Kings
24:9��������� 363 29:13�������� 265 2:11��������� 408
29:29���� 24, 300 3:11��������� 356 Psalms
30:15�������� 263 5������������ 173 2:7���������� 249
Numbers 32:8–9������� 176 8:26������ 85, 86, 3:8���������� 265
3:17–19������ 158 32:21�������� 491 588 8:3–4���������� 6
3:27–28������ 158 34:6��������� 447 13:17�����69, 425 8:4–5���� 38, 156
9:13��������� 215 19:28��������� 55 8:4–9�������� 129
12:8�������63, 64 20:20�������� 204 11:3������77, 636
Joshua
15:30–31���� 215 23:29�������� 421 11:4���������� 12
16:5��������� 347 1:7–8�������� 509 12����������� 655
19����������� 355 7:15, 25������ 448 12:5��������� 655
1 Chronicles
19:13, 20����� 215 12:6–7���� 77, 78,
22:19��������� 47 1:4–34������� 167 83, 88, 97,
1 Samuel
23:19�����92, 597 4:9–10������� 460 102, 107,
24:2��������� 328 7:8–12�������� 56 8:26���������� 84 115, 122,
27:18��������� 32 9:15�������45, 63 18:4��������� 588 186, 589,
31:8���������� 47 10:1, 6������� 328 28:2–6������ 406
596, 599,
11:6��������� 328
602, 624,
28:3��������� 405 634, 651,
12:13–14����� 328 28:19��������� 64 654, 656
Deuteronomy 13:1����� 83, 84, 12:8��������� 655
1:39���� 143, 263 86, 87 14:1����� 36, 638
4:2���������� 624 13:1–2�������� 86 2 Chronicles
17:8��������� 416
4:5–10������� 388 15:22–23����� 328 20:7���������� 45 19����������� 171
4:8–9�������� 521 16:13–14����� 328 22:2����� 83, 84, 19:1����� 36, 444
19:18–24����� 546
INDICES

4:12���������� 11 85, 86
19:1–2��������� 6
5������������� 11 21:1–6�� 180, 363 19:5��������� 303
5:7����������� 26 Ezra 19:7���� 444, 509
6:4���������� 657 2 Samuel 1:1–2�������� 405 19:7–8������� 639
6:4–5���� 26, 200 1:1–4�������� 403 19:7–9������� 116
3:31��������� 450
6:6–7�������� 201 3:2–3�������� 405 22�������242, 243
7:12��������� 463
6:13��������� 239 7:14��������� 118 22:1��������� 623
7:12–13������ 512
6:16��������� 239 22:8��������� 243
7:12–14������ 499
6:17��������� 239 22:16�������� 652
7:14��������� 265
7:1–6�������� 216 Nehemiah 22:22�������� 215
8:4���������� 588
7:1–11������� 216 2������������ 404 22:24�������� 244
11–12������� 289
7:7���������� 579 6������������ 404 24:1��������� 210
12:7, 13������ 328
8:3������ 83, 239 8:8���������� 118 24:3–4��� 101, 611
12:23�������� 305
10:16�������� 533 9:6����������� 53 24:4��������� 405
14:17�������� 263
12:16,23����� 168 9:13��������� 509 31:15��������� 55
14:17–20����� 143
12:31�������� 447 9:38��������� 347 33:6������ 37, 39,
23:5��������� 265
13:1–3�������� 62 156
13:1–5������� 620 33:11����� 14, 51,
13:3��������� 600 Esther 78
14:1��������� 450 8:8���������� 347 34:8���������� 68
702
34:15��������� 12 148:5����� 37, 657 7:15–16����� 143, 54����������� 418
37:31�������� 509 263 54:5��������� 381
40:8��������� 509 9:1���������� 630 54:13��������� 74
45:6–7�������� 13
Proverbs 9:2���������� 308 55:6–9������� 639
46:4–5������ 455 1:7���������� 639 9:6–7�������� 391 55:8–9�������� 24
46:10����� 18, 70, 3:5–6�������� 198 9:7����������� 69 55:11�������� 316
460 3:9���������� 210 10:5–7, 15����� 54 57:15��������� 13
49:7��������� 248 3:14��������� 596 11:1–16������ 481 58:13�������� 366
51:5��������� 440 6:6–8�������� 212 11:2��������� 375 58:13–14����� 362
51:11�������� 328 6:23��������� 509 11:4��������� 481 59:21������ 74, 79
53:1����� 36, 638 9:10��������� 639 11:6–7������� 511 63:1–6������� 411
62:11����� 47, 372 11:14��������� 90 11:11–12�����397, 63:11��������� 32
66:7���������� 54 13:24��� 202, 440 498 64:6��� 440, 443,
74:16–17����� 176 14:11�������� 593 11:11–15����� 392 518
75:6–7�������� 55 15:3������� 12, 15 11:14��������� 69 64:6–7������� 578
76:10������ 49, 55 16:3, 9�������� 55 13:6–9������� 411 65:1–7������� 491
78:1–7�������� 78 16:4���� 296, 299 13:6–11������ 412 65:8–10������ 491
78:1–8������� 596 19:18�������� 202 14����������� 385 65:11–16����� 492
82:6��������� 224 19:21��������� 14 14:12–14���� 139, 65:15�������� 492
89:3–4������ 491 21:1���������� 55 143 65:16�������� 492
90:1–2�������� 13 22:6��������� 201 14:12–15������ 40 65:17�������� 451
90:10�������� 167 22:15�������� 202 14:13–14����� 140 65:17–19��� 493,
90:12�������� 166 22:20–21��� 591, 14:24������ 14, 50 494
91:9–10������ 416 596 26:9��������� 131 65:17–25��� 492,
94:9����������� 5 23:13–14���� 202, 26:20�������� 411 494
100:5��������� 79 440 28����������� 560 65:20�������� 432
102:25–27���� 13 29:15, 17����� 202 28:11–12����� 560 65:20–22���� 434
103:3�������� 455 30:25�������� 212 28:13�������� 560 65:20–25��� 493,
104:6–9����� 166 29:10�������� 545 494
30:22�������� 383 65:25�������� 434
105:8���� 79, 596 Ecclesiastes
34:2��������� 411 65–66������� 491
110:4�������� 249
3������������� 50 34:8��������� 411 66:8��������� 490
111:7–8������� 79
5:2���������� 460 66:10–14����� 494

SCRIPTURE INDEX
115:16������� 210 40:8�������79, 88
8:8���������� 135 41:7��������� 191 66:20�������� 483
117:2��������� 79
12:7��������� 449 41:8���������� 45
119���������� 116
12:14�������� 443 43:2��������� 419
119:33������� 509 Jeremiah
119:35�������� 44 43:11�������� 265
44:6���������� 13 3:17��������� 658
119:36�������� 55 Isaiah 14:16–17����� 641
119:89����� 79, 97 45:5���������� 55
1:9���������� 382 17:9�������� 439,
45:5–6�������� 26
119:89,111,152,160 2:1–4�������� 172
45:14, 18������ 26
533, 578
������ 596 2:2–4��� 433, 434 22:24�������� 347
119:97������� 521 45:18�������� 372
2:3–4�������� 395 23:5��������� 652
119:97–99����� 4 45:23��������� 28
2:4���������� 434 23:24��������� 12
119:103������� 68 46:9���������� 26
5:20��������� 263 23:31, 32����� 554
119:105������� 44 46:9–10��� 14, 51
6:1����� 138, 269 25:9–11������ 400
119:152������� 79 49:12��� 629, 630
6:1–5�������� 258 29:10�������� 400
119:160������� 79 6:1–6�������� 139 30:7����� 411, 432
52:15�������� 357
127:3�������� 359 6:5���������� 138 31:31–33����� 152
53����������� 463
139:7–12������ 12 6:9���������� 269 31:33�������� 265
53:1��������� 268
139:21–22��� 600 7:10–16������ 481 31:33–34���� 403
53:3��������� 649
145:3��������� 24 7:14��� 222, 399, 31:35–37����� 396
53:5���� 246, 455
145:9�������� 566 32:10, 44����� 347
53:6, 10������ 243
463, 508,
145:18�������� 13 623, 634, 36:30–32���� 596
53:7��������� 356
147:4–5������� 15 644, 652, 36:32��������� 64
657 53:7–8������� 357
703
 50:4–5, 34��� 403 7:9–10������� 442 Zechariah 5:14,16������� 308
6:16��������� 113 7:13���������� 29 4:9–14������� 406 5:16��������� 133
7:23–24������ 379 8:3–8, 22, 23� 434 5:17–18��� 67, 81,
9:2���������� 118 8:20–22����� 434 265, 403,
Ezekiel
9:24–27����� 402, 8:20–23����� 398 521, 529
3:17–18����� 134, 411 9������������ 398 5:17–19������� 63
302 9:27�������� 380, 9:9���������� 398 5:18������ 65, 66,
5:5���������� 387 404, 411, 11:1–6������� 393
73, 77, 78,
9������������ 416 413, 423,
12:2��������� 478
82, 83, 88,
9:1–6�������� 414 424, 497 92, 96, 98,
11:32–35����� 483 12:10�������� 403 102, 113,
9:2–4�������� 416 12:10–13:1��� 494
11:36–45���� 424
115, 159,
18:4��������� 517 12–14������� 494 186, 588,
18:23��������� 44 11:41�������� 420
12:1��������� 411 13:8–9������ 420, 590, 596,
18:23,32����� 297 426 599, 602,
18:32�������� 573 12:9��������� 411 651, 654,
13:8–14:4���� 394 656
28����������� 385 14����������� 479 5:22��������� 439
28:11–19����� 139 14:1–4������� 426
Hosea 5:38–45����� 206
28:12–19����� 40, 14:1–9������� 478
8:7���������� 547 5:39��������� 205
143 14:5–7������� 420 5:44–45����� 566
29:10�������� 629 14:9��������� 658
30:6��������� 629 5:45����� 54, 569,
Joel 14:12–13����� 426 574
33:7��������� 400 14:14��������� 69
2:1–2�������� 412 5:48��� 258, 323,
33:7–8������ 134, 14:16–20����� 434
2:32���������� 28 343
6:12��������� 250
302
33:11��� 44, 297,
441, 573 6:14–15������ 272
Malachi
36:25–27��� 312,
Amos 6:26, 30������� 53
357 2:1–2�������� 448 1:2–3��� 567, 568 6:33� 47, 212, 366
36:37–38����� 16 3:3���������� 475 2:14��������� 188 7:6���������� 241
38:1–8������� 423 5:14–15������ 263 2:14–16��� 71, 192 7:14��������� 430
38:2��������� 436 7:1–2��������� 23 3:1����������� 28 7:15–16������ 140
39:1��������� 436 3:6�������14, 266 7:15–23������ 62,
39:15�������� 447 3:10��������� 213 554
40–48������ 405,
Jonah 7:17–20������ 92,
406 2������������� 12 594
2:9������ 50, 183,
Matthew 9:29��������� 287
INDICES

265, 299 1:8���������� 158 10:16–20���� 414

Daniel 1:18��������� 222 10:22�������� 586
2:21���������� 54 1:20–23����� 657 10:29–30����� 15
Micah
2:31–34������ 421 1:21���� 250, 580 10:29–31���� 305
3:2���������� 263 1:21–22������ 652 11:28�������� 132
2:31–45������ 378
4:1–3�������� 433 1:21–23������ 508 12:1–5������� 180
2:32��������� 422
4:1–4�������� 434 1:22–23����� 634, 12:5–8������� 181
2:37–38������ 422
5:2����� 173, 302, 12:11–12����� 181
2:40��������� 422 645
2:41–43������ 422
399, 463, 1:23���� 222, 623 12:20�������� 185
2:42��������� 422
652 1:25��������� 223 12:36–37�� 375,
2:42–43������ 379 2:1���������� 652 443
2:44��������� 422 Habakkuk 3:15��������� 265 12:39��������� 59
4:25���������� 55 1:13������ 19, 259 3:16–17��� 26, 29, 13:6��������� 289
4:32��������� 135 2:4����� 259, 265,
617 13:30�������� 498
4:1–11������ 145, 13:40, 49����� 412
4:33��������� 355 318, 509
4:34, 35������� 55
237 14:10–12����� 448
4:4��� 81, 83, 145, 15:8��������� 525
5:21��������� 355
16:15�������� 222
Haggai 596
6:17��������� 347 5:13��������� 289
7������������ 381 2:5����������� 32 16:16�������� 222
5:14��������� 133
7:1–8�������� 378 16:19��������� 34
704
16:24�������� 327 599, 602, 13:7–8������� 497 12:11–12����� 205
16:24–25���� 271 634, 656 13:13��� 290, 586 12:24��������� 53
17:5���������� 29 24–25������� 478 13:14–23����� 480 13:34–35���� 478
17:21�������� 605 25:31–46���� 481 13:31���� 65, 104, 14:5–6������� 181
18����������� 209 26:26–28���� 349 111, 452, 14:14�������� 130
18:3��������� 325 26:28�������� 152 596, 602, 15:10��������� 41
18:6��������� 600 26:30–46���� 239 634
15:32�������� 313
26:52–53���� 208 13:32��������� 70
18:10��������� 41 16������ 195, 438
27:25�������� 390 14:21��� 298, 299
18:11�������� 605 16:17�������� 452
27:40�������� 151 14:22–24����� 349
18:15–17����� 209 16:18�������� 194
27:43�������� 243 14:24�������� 152
18:18��������� 34 17:1–2������� 299
18:21–22����� 272 27:46��� 242, 623 14:26, 32–42 17:3–4������� 272
18:30�������� 250 27:50�������� 131 ������ 239 17:26�������� 430
19������ 194, 195, 27:59�������� 450 15:28�������� 605 17:36�������� 605
198 27:66�������� 347 15:34�������� 242 18:8��������� 429
19:3��������� 192 28:11–15����� 229 16:1��������� 450 18:11–12����� 459
19:4–6������ 193 28:15�������� 230 16:9–20���� 100, 18:13�������� 459
19:5��������� 332 28:16–20���� 230 605, 608,
18:17�������� 325
19:5–6������ 191 28:18–20��� 133, 612, 615,
19:10�������� 250
616
19:7��������� 193 208, 287,
16:16�������� 530 19:11–28����� 129
307, 327,
19:9��������� 194 356, 622 16:16–20������ 60 19:38�������� 398
19:21�������� 343 28:19��� 538, 617, 16:17�������� 564 19:43��� 478, 479
19:28��� 129, 209 659 16:19–20������ 58 19:43–44��� 478,
20:28���� 131, 249 28:19–20���� 569 16:20�������� 544 479
21:43�������� 215 20:35�������� 456
22:21�������� 206 21:5–36������ 478
22:30�������� 161 Mark Luke 21:6���� 478, 479
22:36–40���� 344 1:10–11������� 29 1:16–35������ 402 21:7��������� 479
22:37�������� 520 1:12–13������ 237 1:31��������� 222 21:9–12������ 497
23:14�������� 605 2:23–24������ 362 1:35���� 132, 235 21:10�������� 479
24:2��������� 478 2:23–26����� 180 1:76���������� 28 21:19�������� 290
24:3��������� 479 2:25–28����� 363 2:10–11������ 171 21:20�������� 478

SCRIPTURE INDEX
24:4–5������� 385 2:27��� 180, 363, 2:14��������� 171 21:20–24����� 480
24:5, 11, 24��� 140 366 2:33��������� 627 21:24��� 489, 497
24:6–7������� 497 3:29��������� 253 2:33, 43, 48, 49 21:33��� 104, 111,
24:6–8����� 373, 7:1–6�������� 356 ������� 30 452, 596,
430 7:1–7�������� 356 3:7–8�������� 417
602, 634
24:7��������� 421 7:16��������� 605 22:14–20����� 360
3:21, 22������� 29
24:10, 12����� 421 9:7����������� 29 22:18�������� 129
3:23��������� 652
24:10–13����� 383 9:43��������� 437 22:19–20���� 349
3:36��������� 161
24:12�������� 553 9:43–48����� 436 22:20�������� 152
3:36–38����� 157
24:13�������� 290 9:44��������� 605 22:28–30��� 129,
4:1–13������� 237
24:14��� 177, 377, 9:44, 46, 48 4:1–15������� 145
209, 433
������ 438 22:35–38���� 207
4:4����������� 83
457, 553
24:15�������� 405 10����������� 195 22:39–46���� 239
6:1–4�������� 180 23:8���������� 59
24:15–28����� 480 10:1–12������ 194 6:21��������� 649 23:17�������� 605
24:21�������� 411 10:9, 11–12��� 192 6:25��������� 649 23:33�������� 652
24:24����� 59, 62, 10:15�������� 325 6:39�����101, 524 23:43, 46����� 449
537, 545, 10:21�������� 572 7:41��������� 250
553
10:45�������� 249 23:53�������� 450
24:35���������77, 7:44��������� 356 24:1��������� 450
11:25�������� 272 9:35���������� 29
81, 83, 97,
11:26�������� 605 24:21�������� 231
102, 104, 10:27�������� 131 24:27��� 265, 529
106, 111, 13:1–37������ 478 11:38��� 355, 356
13:2��������� 478 24:31�������� 411
115, 452, 11:46�������� 363 24:36–43���� 410
590, 596, 13:3��������� 479
705
 24:42–43���� 455 6:27��������� 347 12:41�������� 268 21:12–15����� 410
24:44��������� 63 6:33, 51������ 150 12:48��� 370, 443 21:18–19����� 271
28–30������� 129 6:37��������� 575 13����������� 269
6:37, 44����� 285, 13:23�������� 637
Acts
534 13:27��������� 48
John 6:38–39����� 581 14:6����� 22, 150, 1:3���������� 231
1:1������ 22, 234 6:39–40����� 370 227, 265, 1:6������512, 658
1:1, 14������ 644, 6:44��������� 584 509, 537 1:11��������� 244
657 6:44, 54������ 370 14:15–17������ 32 1:11–12������ 394
1:1–3�������� 225 6:53��������� 350 14:16�������� 538 1:18���������� 48
1:3������� 35, 36, 6:62��������� 226 14:17��� 538, 635 1:26��������� 508
638, 644, 7:24��������� 140 14:23�������� 536 2������� 487, 538
657
7:37–39��� 31, 312 14:28�������� 190 2:1���������� 508
1:9����� 302, 308 14:30�������� 237
7:39��������� 268 2:1-11��������� 58
1:14��� 234, 270, 15:16��� 265, 280,
625, 650 7:53–8:11��� 100, 2:1–13������� 539
1:17���������� 22
605, 607, 579 2:4����� 326, 557
608, 612, 15:26�������� 538 2:6���������� 564
1:29, 36������ 265 16:7–14������ 658 2:6, 8�������� 557
613, 614
1:32–34������� 29 8:3–11������� 120 16:8��� 138, 386,
2:1–11������� 356 2:9–11������� 557
8:10–11������ 199
2:21��������� 570
538
2:2���������� 284 8:12��������� 133 16:8–9����� 5, 301
3:3��������� 2, 73 2:23���������� 52
8:30–32������ 22 16:8–11������� 33
3:3–5�������� 486 2:38���� 359, 530
8:32����� 66, 639 16:12–15������ 33
3:3–8�������� 310 2:38–39����� 361
8:44��� 140, 418, 16:13��� 101, 538,
3:5–8��������� 31 632 646 2:41���� 358, 390
3:8������ 39, 156, 8:46��������� 235 16:13–14��� 635, 2:41–47������ 326
339 8:56��� 264, 265, 643 2:43�������58, 60
3:16������ 44, 45, 304, 360 16:33�������� 316 3:20–21������ 129
132, 156, 8:56–58���� 173, 17������ 190, 270 4:4����� 390, 534
175, 242, 226 17:5������52, 226 4:12��� 172, 265,
314, 407, 9:25��������� 266 17:9��������� 284 305, 438,
10����������� 223
441, 445, 509
17:10�������� 271
524, 534,
10:12�������� 400 4:16–17������ 566
17:12�������� 385
4:17��������� 569
570, 574,
575, 581, 10:27�������� 646 17:17��� 22, 266,
582, 625, 10:27–28���� 636 646 4:19–20������ 203
626, 644, 10:27–29��� 286, 17:18�������� 133 4:31��������� 326
INDICES

650 659 17:22�������� 271 5:3–4��������� 30

3:18�����174, 301 10:28�������� 586 5:4���������� 211
17:24����� 21, 270
3:18–19� 297, 300 10:28, 29����� 528 5:12����� 60, 544
18:11�������� 240
3:33��������� 347 10:30��� 240, 644 5:29��������� 203
18:19–23����� 205
3:36��������� 305 10:35���� 81, 88, 5:30–31����� 250
18:36�������� 208
4:10–14��� 31, 312 6:3–8�������� 326
596, 634 18:37��������� 22
4:21, 23������ 152 10:36��������� 29 7:38��������� 215
19:39�������� 450
4:21–24������ 366 10:37–38����� 59 7:54–55����� 326
19:40�������� 450
4:23���������� 10 11:1��������� 361 8:2���������� 448
19:40–42���� 448
4:24��� 127, 128, 11:17�������� 448 8:4���������� 327
20:1, 19������ 231
449, 457 11:24��� 370, 450 20:5���������� 41 8:13,17������� 564
5:4���������� 605 11:25�������� 150 8:26��������� 356
5:18����� 28, 223 20:19, 26����� 411
11:25–26����� 151 20:20�������� 410 8:26–39����� 356
5:22, 27������ 442 11:35�������� 649 8:37��������� 605
5:23��������� 223 20:21–23����� 34
11:44�������� 450 20:22��������� 39 8:39��������� 407
5:36���������� 59 12����������� 267 9:5���������� 315
5:40��������� 150 20:28��������� 27
12:7��������� 450 20:29���������� 2 9:15–16������ 291
5:46��������� 265 12:16�������� 268 9:18–19������ 358
5:46–47����� 158 20:30–31����� 58
12:27–28������ 29 20:31�����58, 150 9:35��������� 534
6:26���������� 59 12:40�������� 269 9:37��������� 450
706
10������������� 7 23:1–10������ 204 3:23�������� 139, 8:9����� 534, 539
10:11–16����� 560 23:6–10����� 205 319, 443 8:10��������� 130
10:34–35���� 172 24:7��������� 605 3:24��������� 566 8:14��������� 584
10:44�������� 534 25:10–12����� 206 3:25���� 251, 284 8:14, 30������ 285
10:44–46���� 560 26:14�������� 315 3:26������20, 251 8:14–16������ 658
10:44–48��� 361, 26:17–18����� 308 3:27–28������ 279 8:16��������� 449
534 26:32�������� 206 3:27–31������ 319 8:18–23������ 129
10:47�������� 358 28:29�������� 605 3:31��������� 518 8:18–25������ 325
10:47–48���� 534 4:1–3�������� 265 8:19–21������ 135
11:14–16����� 361 4:2–3�������� 510 8:20–22����� 434
11:15�������� 561 Romans 4:3��������� 264, 8:22��������� 434
11:15–17����� 535 1������������ 136 304, 532 8:22–23������ 511
11:17�������� 561 1:16����� 78, 189, 4:9–25������� 509 8:23��������� 130
11:18�������� 561 553, 570, 4:10–12������ 532 8:27��������� 538
11:21�������� 534 571 4:11�������� 266, 8:28����� 45, 306
11:27–30����� 211 1:17�������� 318,
8:28–31������ 292
347, 533
13:12�������� 534
530, 535 5������������ 146
1:18–22����6, 638 8:28–39����� 534
13:42�������� 113 5:1����� 321, 322,
1:18–23������ 444 8:29����� 127, 410
13:48��� 295, 580
402, 658
1:18–32���� 9, 171 5:1–2��� 264, 301 8:29, 30������ 576
14:1��������� 534 8:30��������� 329
1:18–2:13���� 135 5:5���������� 333
14:15–17����� 172 8:31��������� 293
1:19��������� 569 5:8��������� 265,
14:16–17����� 303 8:31–39������ 293
1:19–20����� 5, 37 441, 534
14:17��������� 54 5:8–11������� 658 8:32��������� 243
1:20���� 284, 303
15:18��������� 15 5:9–10������� 251 8:35–39������ 586
1:21–22������� 37
15:34�������� 605 5:10��������� 238 9������������ 291
1:21–23�������� 7
16:14–15����� 361 5:12��� 149, 516, 9:5����������� 27
1:24��������� 130
16:31��� 196, 314, 9:11��������� 580
1:24, 26, 28��� 136 658
361
1:24–28������ 384 5:12, 19������ 262 9:11, 16������ 280
16:31–33����� 361 5:12–21����� 148, 9:11–12������ 291
16:37–40���� 205 1:26–27������ 189
1:29–31������ 136
237, 261, 9:11–13������ 50,
17:4��������� 534 407, 500,
2������������ 136
579
17:23���������� 8 508 9:13���� 567, 568
2:4������ 20, 566

SCRIPTURE INDEX
17:25–28����� 54 5:14–15������ 506 9:15–16������ 580
17:26–27���� 176, 2:6–15������� 517 5:17–19������ 150 9:16���� 279, 296
2:7������������ 7 5:18–19������ 146
177 9:19��������� 299
17:27–28������� 6 2:7–16��������� 7 5:19���� 152, 254 9:20–23����� 299
17:28��� 128, 569 2:13��������� 321 6:1–5�������� 359 9:22–23������ 20,
17:29�������� 128 2:14–15������ 566 6:1–6�������� 274 292, 297
17:30�������� 128 2:29��������� 533 6:1–11������� 313 10:4��������� 239
19:1–6������� 535 3������������ 136 6:1–13������� 294 10:8–9������ 648
19:18–19����� 448 3:1–2�����82, 169 6:4���������� 231 10:9��������� 445
19:32, 41����� 330 3:4��85, 305, 371, 6:4–5�������� 449 10:13��������� 28
20:7��� 182, 231, 600, 633 6:9–10���172, 251 10:17������ 3, 77,
362 3:4–23��� 92, 596 6:12��������� 130 266, 267
20:20, 26, 27, 31 3:9–18�� 135, 136, 6:23��� 20, 246, 10:18�������� 172
������ 302 137
3:10, 12������ 443
262, 263, 10:19–22���� 491
20:21��� 518, 523 518, 658 11������ 490, 494
20:26–27���� 134 3:10–11������ 534 7:10��������� 262 11:1��������� 396
20:28�������� 327 3:10–12������ 578 7:12, 22������ 509 11:1–5������� 490
22:3–21������ 232 3:10–12, 23��� 439 7:14–16������ 585 11:2��������� 483
22:16��� 359, 530 3:10–23������ 278 7:14–25������ 585 11:16�������� 200
22:20�������� 315 3:19–20����� 509, 8:1���������� 273 11:24–26����� 512
22:25–29���� 205
658 8:1–2�������� 658 11:24–27����� 494
3:21–26����� 267, 8:2���������� 311
23:1–5������ 204, 319 11:25��� 492, 495
205 8:5–8�������� 278 11:25–27����� 396
707
 11:25–32����� 489 6:2–3�����40, 129 13����������� 344 15:45�������� 150
11:26��� 391, 415, 6:2–6�������� 209 13:1��������� 557 15:47�������� 411
490, 495, 6:11��������� 312 13:1–2������� 558 15:47–49����� 150
658 6:13–20����� 130, 13:6���� 218, 565 15:50–57���� 130
11:33��������� 24 336 13:8��� 344, 542, 15:51�������� 408
12����������� 338 6:19��������� 450 561, 564 15:51–53���� 406,
12:1��������� 130 6:20��������� 274 13:8–10������ 339 659
12:1–2������ 218, 7������� 195, 331 13:10��� 341, 343 15:52��� 408, 497,
367 7:7���������� 339 13:13��� 321, 344, 498
12:2���� 179, 343 7:11��������� 198 563 15:53–57���� 407
12:4–8������� 337 7:14��������� 199 14������������ 60 16:1–2������� 182
12:5���� 334, 336 7:15��������� 198 14:1–5������� 344 16:1–3������� 211
12:6�������� 337, 7:23��������� 274 14:2��������� 558 16:2�������� 213,
7:39��������� 199
339, 550 14:2, 7, 9, 14, 15, 231, 362
12:7��������� 338
8:4–6��������� 27 16, 19
12:17�������� 214 ������ 558
9:2���������� 347
13������ 203, 204 2 Corinthians
9:16��������� 134 14:3, 4, 5, 12, 17,
13:1–2������� 203 26���� 558 1:21–22������ 327
9:16–17����� 133,
13:3–7������� 203 306 14:4��������� 558 1:22���� 329, 339
13:11–14������� 7 10:4��������� 173 14:5��������� 564 2:12–13������ 335
13:13–14����� 214 10:13�������� 144 14:7–8������� 559 3:6–16������� 152
14:4–8������� 366 10:14–22����� 352 14:9��������� 559 3:13–16������� 57
14:5��������� 183 10:26–28���� 210 14:10�������� 559 3:18��������� 127
14:5–6������� 183 11:1���������� 63 14:13�������� 564 4:4���������� 127
14:17�������� 486 11:1–16������ 331 14:15��� 559, 564 4:5������������ 3
15:28�������� 347 11:3��������� 190 14:19��� 543, 556, 4:6���������� 308
16:17�������� 218 11:20�������� 330 558 5:5���������� 329
16:24�������� 605 11:23–26����� 659 14:20�������� 343 5:11��������� 437
11:23–34���� 349 14:22��� 340, 559, 5:14���� 134, 306
11:24�������� 351 564 5:14–15����� 149,
1 Corinthians
11:24–25����� 346 14:27–28����� 564 274
1:2���������� 330 14:33��� 366, 543, 5:17��������� 312
11:25�������� 152
1:17���� 233, 533 5:21��������� 235
11:26��� 343, 347
565
1:18, 21������ 247 14:34–35���� 331 6:14��������� 217
11:27–29����� 253
1:22��������� 347 14:40�������� 564 6:14–18������ 536
11:27–30����� 352
1:23, 24������ 553 15�������146, 411 6:14–7:1���� 101,
INDICES

11:28�������� 348
1:26��������� 309 15:1–4������ 230, 659
12����������� 338 6:18���������� 17
2:6���������� 343 233, 359,
12:1–21������ 344 7:5–6�������� 335
2:13����������� 4 648, 658
12:4��������� 556 15:1–20������ 638 8:20–21������ 214
2:13–14������ 533
12:4–11������327, 15:1–23������ 229 9:6–9�������� 213
2:14�������� 3, 73
2:15–16������ 367
337 15:3��������� 247 9:7���������� 327
12:6–8������ 337 15:3–4������� 304
3:9���������� 339 10:12–18����� 641
12:7��������� 339 15:15����159, 537
3:11��������� 172 11:2��������� 381
12:11������� 337, 15:20–23���� 406
3:11–17������ 454 11:2–3������� 331
15:22�������� 150
556, 564
3:15��������� 452 12:12–27����� 336 11:3��������� 146
3:16��������� 568 15:23�������� 482 11:4��������� 140
12:13��� 30, 312,
5:1–13������� 215 525 15:24�������� 343 11:13�������� 537
5:2–5�������� 488 12:15–27����� 337 15:24, 26���� 339, 11:14�������� 140
5:6������������ 3 12:28�������� 338
562 11:26�������� 537
15:33����218, 375 12:2, 4������� 407
5:7���������� 266 12:28–29���� 338
15:42�������� 411 12:12���� 60, 563
5:7–8��� 183, 354 12:28–31���� 337
15:42–44���� 449 13:5��������� 289
6������������ 209 12:29–30���� 556
15:43�������� 411 13:14�������� 617
6:1���������� 208 12:30�������� 564
15:44��� 131, 411,
6:1–11������� 208 12–14������� 558 450
708
Galatians 4:2–6�������� 334 1:16��������� 35, 2:10–12����� 297,
1:6���������� 648 4:4–6��������� 27 638, 657 300, 301
1:6–9�������� 649 4:7���������� 339 1:16–17������� 35 3:6, 14–15��� 217,
1:8–9�������� 532 4:7–8�������� 337 1:17���������� 53 218
2:16��������� 517 4:8���������� 210 1:18��������� 334 3:10��������� 212
2:17���������� 18 4:11��������� 338 1:24��������� 330 3:12–14������ 212
2:20��� 265, 318, 4:11–13������ 327 1:28��������� 343
326 4:12��������� 339 2:9��� 225, 234, 1 Timothy
3������������ 490 4:12–13������ 335 644, 657
3:6���������� 532 2:11–12����� 183, 1:1���������� 250
4:13��������� 343
3:7–9��� 265, 509 1:15��������� 251
4:24��� 126, 127,
266, 347,
3:8–9�������� 265 311, 323
354, 360, 2:1–4�������� 206
3:11��������� 318 4:25���� 334, 336
532 2:3–4��������� 44
2:16–17������ 183 2:4���������� 297
3:29��������� 490 4:30��� 327, 339, 2:17���� 183, 354
4������������ 490 347 2:5��� 2, 21, 248,
2:20–3:4����� 273
4:4–5��� 256, 265 4:32�����271, 272 658
3:2���������� 323 2:8–15������� 146
4:10–11������ 183 5:8–11������� 308
3:3–4�������� 329 2:9-15������� 331
5:13–6:2����� 321 5:11������� 133,
3:5–6�������� 323 2:15��������� 147
5:16��������� 326 218, 536
3:10����� 127, 311
5:18��������� 326 2:16–21������ 218
5:19–21����� 184, 3:12–13������ 271
288, 322 5:18–20������ 326 3:2���������� 188
5:21��������� 331 3:15��������� 335 3:6����� 140, 143
5:22–25������ 326
5:21–33��187, 334 3:21��������� 201 3:11–12������ 331
5:25��������� 313
5:22–33������ 191 4:12��������� 343 3:16��� 27, 225,
6:7���������� 195
6:15��������� 313 5:24–25������ 332 234, 248,
5:25��������� 580
628, 644,
1 Thessalonians 645, 650
5:25–33����� 333 4:1–2��� 118, 645
2:13������ 63, 67,
Ephesians 5:26–27������ 332 217 4:10��� 250, 566,
1:3–11������� 534 5:28–33����� 333 4:11–12������ 212 572
1:4����� 270, 278 6:4���������� 201 4:12��������� 214 4:16��������� 645
1:4–5�����42, 579 6:17��������� 239 4:13–18����� 130, 5:8���������� 212
1:4–6�������� 294 406, 415, 5:17��������� 338
1:5������ 50, 280

SCRIPTURE INDEX
Philippians
433, 659 6:3–5��� 218, 536
1:7���������� 266 4:14��������� 317 6:6���������� 212
1:11����� 42, 277, 2:1–5�������� 224 4:16–17����� 432, 6:9����������� 72
296, 580 2:7–8����227, 255 498 6:10������ 72, 212
1:11–12������ 294 2:8���������� 425 4:17��������� 407
1:13��� 327, 339, 2:9–11������� 658 5:3���������� 461
347 2:11��������� 227 5:9���������� 410 2 Timothy
1:13–14������ 329 2:12��������� 586 5:22��������� 218 1:5���������� 201
1:14��������� 327 2:12–13������ 314 5:23��������� 130 1:8–9�������� 310
1:22–23������ 334 2:13������ 5, 279, 5:24��������� 265 1:9����������� 50
2:1����� 144, 533 586 1:10��������� 251
2:1–6�������� 313 3:9���������� 257 2:2������������ 3
2:7����������� 51 3:15��������� 343 2 Thessalonians
2:12�����129, 327
2:8�������� 5, 316 3:20��������� 251 1:4���������� 386 2:13������ 18, 21,
2:8–9���� 50, 265, 3:20–21������ 325 1:11–12������ 309 266
278, 279, 4:6����������� 15 1:12���������� 27 2:15��������� 529
301, 530, 2:1–12������� 383 2:16–21����� 218,
2:2���������� 383
535, 566,
579 536
Colossians
2:8–10������ 279, 2:3–4�������� 406 2:19��������� 347
314, 518, 1:13���� 312, 486 2:6, 7�������� 386 3:1���������� 370
658 1:15��������� 127 2:7���������� 383 3:1–4�������� 430
2:20��� 63, 67, 76 1:15–17������ 226 2:8���������� 385 3:13��������� 377
4:1, 4�������� 309 3:14–17�������� 2

709
 3:15���� 4, 78, 97 5:7���������� 240 13:8��� 97, 229, 1:10–11������ 293
3:16��� 63, 65, 83, 5:7–9�������� 240 265, 266 1:17���������� 29
92, 96, 97, 5:8–9��� 228, 257 13:12–13����� 260 1:19��� 78, 118,
100, 102, 5:9���������� 252 13:20��� 152, 265 644, 652
103, 115,
5:14���� 185, 343 1:19–21������� 34
1:20–21������115,
217, 596,
609, 637, 6:4–6��� 253, 308 James
651, 656 6:4–9�������� 522 635, 637,
3:16–17������ 96, 6:6���������� 253 1:4, 17, 25���� 343 656
1:5����������� 16 1:21����� 65, 106,
324, 340, 6:17–18������� 14
344, 562, 6:18��� 18, 21, 68 1:17������14, 569 651
1:21��������� 311 2:1��� 3, 374, 537
7:22�����152, 153
634, 642
3:16���������� 73 1:26–2:13���� 531 2:3���������� 376
7:22–25������ 245 2:4������140, 161
3:16–17������� 73 2:10����� 439, 517
7:25�����251, 252 2:18–22������ 290
3:17�������83, 97 2:14–26������ 320
7:26–27������ 249 3:1–2�������� 462
7:26–28����� 236 2:20���� 320, 531
2:21–23������ 510 3:3���������� 370
Titus 7:27���� 252, 350 3:3–4�������� 461
8:5���������� 354 2:23���������� 45
1:2����������� 21 3:2���������� 343 3:3–7�������� 165
1:3���������� 250 8:6–10������� 152 3:3–12������� 135
8:10��������� 265 3:9���������� 128
1:6���������� 331 4:1–11������� 531 3:4���������� 159
2:5���������� 331 9:4, 15–20���� 152 3:5–7�������� 463
9:10��������� 312 4:2–3�������� 460
2:13���������� 27 4:8���������� 402 3:7���������� 448
2:13–14������ 251 9:11��������� 343 3:9������ 44, 154,
9:14��������� 243 4:17��������� 133
2:14��������� 249 5������������ 544
297, 404,
3:1���������� 206 9:16–17������ 152 437, 441,
9:22�����265, 317 5:3���������� 370
3:4���������� 250
464, 566,
3:5��� 154, 265, 9:23��������� 354 573, 582
9:25–26����� 252 1 Peter 3:9, 13������� 464
3:10–13������ 451
280, 658
3:5–6���� 311, 312 9:27�����113, 442
1:3���������� 311 3:15–16������� 67
3:10��������� 218 10:10–12����� 265
1:12���������� 40
10:16, 29����� 152
1:14–16������ 218
10:23�������� 265
1:18–19����� 236, 1 John
Hebrews 10:25��� 182, 326 250, 658 1:1, 14������� 620
1:1–2�������� 342 10:29�������� 200 1:18–20������� 52 1:7������251, 359
1:1–3��� 403, 444 10:31����� 19, 259 1:20��������� 270 1:8���������� 439
1:2����������� 35 10:32–39���� 308
INDICES

1:23��������� 311 1:9����� 199, 326

1:3�������53, 127 10:38–39���� 318 1:23–25��� 81, 88, 1:10��������� 326
1:8–12�������� 13 11:1������ 77, 316 596 1:20–27������� 76
1:14���������� 40 11:1–3��������� 2 1:24–25������� 70 2:1���������� 235
2:3–4��������� 58 11:2��������� 317 1:25���������� 77 2:2��� 175, 246,
2:8���������� 134 11:3��� 5, 35, 92, 2:2���������� 326 583, 658
2:8–9�������� 168 223, 597, 2:9����� 215, 488 2:3–6�������� 636
2:10��������� 228 657
2:9–10������� 330 2:15–17����� 263,
2:11��������� 176 11:6��� 77, 265,
2:12��������� 214 427
2:12���� 215, 244
509, 635,
639 2:13–17������ 206 2:16���� 145, 239
2:14��������� 227 11:7��������� 163 2:21–22������ 235 2:18��� 386, 422,
3:1���������� 658 11:8���������� 45 3:1–2�������� 331 480
3:6, 14������� 290 11:25–26����� 173 3:7���������� 331 2:20����������� 3
4:14–16� 242, 265, 12:2����� 257, 316 4:8���������� 185 2:20, 27������ 327
658
12:6� 48, 273, 397 5:7����������� 16 2:27������ 4, 635,
4:15��� 228, 235, 5:8���������� 431
12:14����� 19, 259
641
236, 484 3:1���������� 132
5:1���������� 484 12:24�������� 152
3:1–2�������� 127
5:2–3�������� 249 12:29����� 19, 259 2 Peter 3:2����� 323, 329
5:5–6�������� 249 13:7–9�������� 14
1:2����������� 27 3:2–3�������� 135

710
 3:3���������� 235 7:2���������� 413 20:1–22:21��� 508
3:4���������� 139 7:2–4�������� 327 20:2��������� 418
3:8���������� 139 7:3���������� 414 20:2–3������� 430
4:1���������� 375 7:10��������� 265 20:4��������� 395
4:1, 6�������� 554 11:1–2������� 416 20:4–6����� 482,
4:3���������� 537 11:2–3������� 403 483
4:6���������� 537 11:8��������� 382 20:5��������� 484
4:9����� 625, 644 11:15����487, 497 20:6���� 129, 130,
4:18��������� 343 11:15–17����� 408 170, 431,
4:19��������� 332 11:17–18����� 460
487
20:6, 14����� 143,
5:3���������� 520 11:18�������� 408 144
5:4���������� 316 12����������� 418 20:7–9������� 436
5:7��� 17, 24, 100, 12:1��������� 417 20:10��� 33, 436,
112, 605, 12:4��������� 139 437, 444
613, 617, 12:5��������� 418 20:11����451, 452
12:6��������� 424
619, 657
5:7–8���� 612, 617 20:11–15��� 437,
12:9�����139, 632
5:12��������� 305
659
12:10�������� 479 20:12�������� 443
12:10–14����� 479 20:13–15����� 259
2 John 13����������� 380 20:14–15����� 448
7–11�������� 218 13:1–8������� 379 21:1��� 370, 451,
13:4��������� 413 452
13:5–6������� 413 21:2, 10, 11��� 334
Jude 13:8����������21, 21:3–4������� 403
3��� 218, 316, 659 270, 380 21:4��������� 492
5������������ 173 13:11�������� 413 21:6������13, 226
6�������� 139, 161 13:12–14����� 413 21:7��������� 452
18����������� 370 13:18�������� 422 21:8��������� 453
13–14������� 424 21:9��������� 333
14:7��������� 412 21:10�������� 453
Revelation 14:14–20����� 426 22:1��������� 455
1:7���������� 479 14:16–20����� 424 22:2, 14������ 262

SCRIPTURE INDEX
1:8, 11����13, 226 16:12–16����� 424 22:3��������� 455
1:10���� 182, 231, 16:16��� 404, 432 22:7��������� 457
330, 362 17������ 381, 382 22:13�����13, 226
2:7���������� 262 17:5��������� 381 22:17�������� 287
2:10��������� 318 17:8��������� 270 22:18–19����� 86,
2–3���������� 64 17:12–13����� 381 93, 340,
3:16��������� 553 17:16�������� 383 562, 596,
3:20��������� 465 18:4���� 218, 659 597, 602,
4:8������ 17, 459,
624, 636
19����������� 478 22:19�������� 627
460 19:6���������� 16
4:10��������� 458 22:20–21���� 466
19:6–9������ 333
4:11��������� 459 22:21�������� 508
19:7��������� 381
5:8, 14������� 458 19:7–9������� 465
5:9���������� 461 19:11–16����� 426
5:9–10������� 461 19:11–21��� 134,
5:10��� 129, 170, 425, 432
428, 431, 19:15�������� 426
432, 487 19:17–19����� 426
5:11–14������ 460 19:20�������� 427
6:1–8�������� 373 19:21��� 481, 508
6:9–11�� 130, 432 20������ 442, 482
6:17��������� 411 20:1–3������� 498
6:23��������� 246 20:1–7���427, 658
711
PROFILES
 J Oliver Buswell
Dr J Oliver Buswell (1895–1977) was Dean of the Graduate
Faculty at Covenant College and Seminary, St Louis,
Missouri. He taught philosophy and theology for many years.
Well known for his stand as a Christian educator, Dr Buswell
had a long and distinguished career in the field of Christian
education. He graduated from the University of Minnesota
(BA), the McCormick Theological Seminary (BD), the
University of Chicago (MA), and New York University (PhD).
The honorary degree of Doctor of Divinity was conferred
upon him in 1927 by the Evangelical Theological College of
Dallas, Texas; and the honorary degree of LLD was presented
to him by Houghton College, Houghton, New York, in 1936.
In 1926, he was chosen the third President of Wheaton
College, a position which he held until 1940, when he joined
the 20th Century Reformation movement led by Dr Carl
McIntire, and became Professor of Systematic Theology at
Faith Theological Seminary. In 1941, he became President
of the National Bible Institute, later Shelton College, in New
York City. He left Shelton in 1956 to take up his duties at
Covenant College and Seminary.
Dr Buswell was a published author of several books, and the
editor of The Bible Today—the journal of the National Bible
Institute of New York. He was a member of the International
Council of Christian Churches (ICCC), the American
Philosophical Society (APS), and the Evangelical Theological
Society (ETS).
PROFILES

714
 Timothy Tow
The Rev Dr Timothy Tow (1920– ) is the founder of the
Bible-Presbyterian Church and movement in Southeast
Asia. In 1935, he was saved during the Singapore Pentecost
under the great Chinese revivalist—Dr John Sung. In 1946,
in submission to the Lord’s call to turn away from fame and
fortune, and in obedience to his mother’s vow that he enter
the full-time ministry, the young Timothy Tow went to
Nanking, China to study at Spiritual Training Theological
Seminary under China’s first theologian—Dr Chia Yu
Ming. The Lord later opened the door for him to study in
the United States at Faith Theological Seminary where he
studied Systematic Theology under Dr Buswell. There he
earned his Bachelor of Divinity (now Master of Divinity) and
Master of Sacred Theology degrees.
In 1950, Timothy Tow returned to Singapore after his
studies to found and pastor Life Bible-Presbyterian Church,
which had parted ways with the ecumenical Presbyterian
synod. Seeing the need for trained leadership in the Bible-
Presbyterian Church, he founded the Far Eastern Bible
College in 1962. In 1964, Shelton College honoured him with
a Doctor of Divinity degree for his outstanding contribution
to Biblical missions and theological education in Singapore
and Malaysia. The Rev Dr Timothy Tow is the author of
more than 40 books on Biblical Studies, Theology, Church
History, and Pastoral Ministry.
At Faith Seminary, the Rev Dr Timothy Tow caught the spirit
of the 20th Century Reformation movement started by Dr
Carl McIntire. He was actively involved in the International
Council of Christian Churches (ICCC) for many years,
PROFILES

and had served as President of the Far Eastern Council of

Christian Churches (FECCC). In 2003, he founded True Life
Bible-Presbyterian Church.

715
 Jeffrey Khoo
The Rev Dr Jeffrey Khoo (1964– ) is the Academic Dean
of the Far Eastern Bible College. Heeding God’s call to full-
time ministry in 1985, he was admitted to the Far Eastern
Bible College where he studied theology under the Rev Dr
Timothy Tow. He graduated with the Bachelor of Theology
degree in 1989, and then pursued further studies in the
United States at Grace Theological Seminary where he
earned the Master of Divinity degree with high honours
(magna cum laude), and won the New Testament Award
for having done the best work in the department of New
Testament language and literature. After his graduation from
Grace Seminary, he went on to earn the Master of Sacred
Theology from Biblical Theological Seminary, and the PhD
in Theology from Trinity Theological Seminary.
Dr Khoo is a published author, and the editor of The Burning
Bush—the theological journal of the Far Eastern Bible
College. He is a member of the Dean Burgon Society and sits
on its Advisory Council. An ordained Minister of the Gospel,
he serves as an Elder of True Life Bible-Presbyterian Church.
PROFILES

716
717
PROFILES