"Why We Are A Baptist Church"

INTRODUCTION: Baptist Distinctives are those teachings which distinguish us from other denominational groups. These distinctives are primarily beliefs of doctrine, polity and practice. Other churches may hold to some of these distinctives, but not all of them. These distinctives have been true of Baptists historically, but some Baptist churches have become so liberal today that they no longer believe what Baptists historically have taught.

These teachings emerged as distinctives of Baptists because Baptist interpreted the Bible literally and practiced these teachings faithfully while many other churches did not. In time these distinctives became the distinguishing marks of Baptist around the world. Technically, the Baptist Distinctives should really be called the Biblical Distinctives of Baptists. They are not just denominational ideas, but biblical principles which we hold dear to our hearts.

B. BIBLE AS THE FINAL AUTHORITY: We believe that the Bible is the final authority. No word of man or council of men can ever supersede the Bible.

1. "The things that I write unto you are the commandment of the Lord." I Cor. 14:37

2. "The gospel which was preached unto me is not after man...but by the revelation of Jesus Christ." Gal. 1:11-12

3. "...ye received the word of God...not was the word of men, but as it is in truth, the word of God." I Thess. 2:13

4. "All scripture is given by inspiration of God..." 2 Tim. 3:16

5. "...holy men of God spake as they were moved by the Holy Spirit." 2 Peter 1:21

A. AUTONOMY OF THE LOCAL CHURCH: We believe that the local church is an independent body accountable to no one but our Lord. There is no person or organization on earth that can dictate what a local church can or should do.

1. No higher appeal in discipline - Each local church should solve its own problems: Matt. 18:15-17

2. Chooses its own officers: Acts 6:1-7

3. Local church alone sends missionaries: Acts 13:1-3; 14:26-27

4. The church at Antioh did not appeal to a head- quarters or to the apostles. The judgment of the church in Jerusalem was advisory, not binding. Acts 15:1-35

5. The local church has final authority in matters of discipline. I Cor. 5:1-5,12,13; 2 Cor. 2:6

P. PRIESTHOOD OF ALL BELIEVERS: Every believer today is a priest and may enter the presence of God directly through the only Mediator, our Great High Priest, Jesus Christ. Further, that Christ's work and ministry as High Priest is the basis for our eternal security.

1. Believers are to come confidently to the throne of grace. Heb. 4:14-16

2. We are to draw near in full assurance when we come to God in prayer. Heb. 10:19-22

3. Believers are to offer spiritual sacrifices to God to praise Him. I Peter 2:5,9

4. Believers are saved for eternity by work of Christ. John 10:28-30; Eph. 2:8-9; John 17:11-12; I Pet. 1:4-5; I John 5:12-13; Heb. 7:24-25; Rom. 8:37-39; Eph. 1:13

T. TWO ORDINANCES: We believe that their are two ordinances for the local church: baptism and the Lord's Supper.

1. Baptism: Matt. 28:19-20; Acts 8:26-40; 10:48; 16:15; 16:33; 22:16; 2:42

2. The Lord's Supper: Matt. 26-28; Mark 14-16; Luke 22-24; John 19:20; I Cor. 11:23-32

I. INDIVIDUAL SOUL LIBERTY: We believe that every person has the liberty to believe as his own conscience or soul dictates and interpret Scripture to the best of his/her understanding. A person should not be forced to believe anything against his will.

1. Each person must choose, and Paul did not interfere with the choice of the individual in matters of understanding. Romans 14:5-12

2. Jesus did not force people to believe, but wept over Jerusalem. Luke 13:34

3. Jesus offered eternal life, but it was the woman's choice. John 4:1-29

4. Paul and Barnabas differed on a decision regarding the taking of John Mark with them, but they simply departed and went their own ways. Acts 15:36-41

*One person's liberty ends where another's liberty begins

*Liberty does not mean a believer does what he wants, and does not care about others.

*Individual liberty is not a justification for disobedience to Scripture.

S. SALVATION BY GRACE AND REGENERATE CHURCH MEMBERSHIP: Every person who is saved should be baptized and join a local church. Only saved and baptized individuals should be allowed into membership of the local church.

1. People received the Word of God and were baptized. Acts 2:41-42 - These people immediately identified themselves with the local church.

2. They were "in Christ", called saints, and were baptized. I Cor. 1:1-16 - Members of the Corinthian church were saved

3. The Christians at Thessalonica were called brethren and the "church"' by Paul.

4. The passage implies that the membership of the church was known since a list of certain people was compiled. I Tim. 5:9

5. Members should meet regularly with other members. Heb. 10:25

T. TWO OFFICES IN THE LOCAL CHURCH: We believe that there are two offices in the local church: pastor/s and deacons. There is no scriptural support for the hierarchy of offices in many churches today.

1. Pastor: Acts 20:17,28; Titus 1:5-7; I Peter 5:1-4

2. Deacons: Acts 6:1-7; Rom. 15:25; Phil. 1:1; Eph. 6:21; I Tim. 3:1-13

S. SEPARATION OF CHURCH AND STATE: The church and the state are two separate entities and one should never control the other.

1. The earthly sphere (government) and the heavenly sphere (God) are separate. Each has authority and is to be obeyed. The church is the visible form of God's realm today. Matt. 22:31

2. When the state makes a demand that conflicts with what Christ demands, we must obey God rather than the state. Acts 5:29

‘Pilate, having scourged Jesus, delivered Him to them to be crucified _ and they crucified Him".

What did the body of Jesus of Nazareth actually endure during those hours of torture? The common form used in our Lord's day was the Tau cross, shaped like the Greek letter Tau or like our "T". In this cross the patibulum was placed in a notch at the top of the stipes. There is fairly overwhelming archeological evidence that it was on this type of cross that Jesus was crucified.

The upright post, or stipes, was generally fixed in the ground at the site of execution and the condemned man was forced to carry the patibulum, apparently weighing about 110 pounds, from the prison to the place of execution. Roman historical accounts and experimental work have shown that the nails were driven between the small bones of the wrists. Nails driven trough the palms will strip out between the fingers when they support the weight of a human body. The misconception may have come about through a misunderstanding of Jesus' words to Thomas, "observe my hands". Anatomists, both modern and ancient, have always considered the wrists as part of the hand. A titulus, or small sign, stating the victim's crime was usually carried at the front of the procession and later nailed to the cross above the head.

The physical passion of Christ began in Gethsemane. It is interesting that the physician of the group, St. Luke, is the only one to mention sweat as drops of blood. He says, "And being in agony, He prayed the longer. And his sweat became as drops of blood..".

Though very rare, the phenomenon of Hematidrosis, or bloody sweat, is well documented. Under great emotional stress, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process alone could have produced marked weakness and possible shock.

After the arrest in the middle of the night, Jesus was brought before the Sanhedrin and Caiaphas, the High Priest; it is here that the first physical trauma was inflicted. A soldier struck Jesus across the face for remaining silent when questioned by Caiaphas. The palace guards then blindfolded Him and mockingly taunted Him to identify each of them as they passed by, spat on Him, and struck Him in the face.

In the morning, Jesus, battered and bruised, dehydrated, and exhausted from a sleepless night, is taken across Jerusalem to the Praetorium of the Fortess Antonia, the seat of government of the Procurator of Judea, Pontius Pilate. Pilate's attempted to pass responsibility to Herod Antipas, the Tetrarch of Judea. Jesus apparently suffered no physical mistreatment at the hands of Herod and was returned to Pilate.

It was then, in response to the cries of the mob, that Pilate ordered Barabbas released and condemned Jesus to scourging and crucifixion.

Preparations for the scourging are carried out. The prisoner is stripped of His clothing and His hands tied to a post above His head. It is doubtful whether the Romans made any attempt to follow the Jewish law in this matter of scourging. The Jews had an ancient law prohibiting more than forty lashes. The Pharisees, always making sure that the law was strictly kept, insisted that only thirty_nine lashes be given.

The Roman legionnaire steps forward with a short whip consisting of several heavy, leather thongs with two small balls of lead attached near the ends of each. The heavy whip is brought down with full force again and again across Jesus' shoulders, back, and legs. At first the heavy thongs cut through the skin only. Then as blows continue, they cut deeper into the tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. The small balls of lead first produce large, deep bruises which are broken open by subsequent blows.

Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue. When it is determined by the centurian in charge that the prisoner is near death, the beating is finally stopped. The half_fainting Jesus is then untied and allowed to slump to the stone pavement, wet with His own blood. The Roman soldiers see a great joke in this provincial Jew claiming to be a king. They throw a robe across His shoulders and place a stick in His hand for a scepter. A bundle of flexible branches covered with long thorns (commonly used for firewood) are plaited into a shape of a crown and this is pressed into His scalp. Again there is more bleeding.

After mocking Him and striking Him across the face, the soldiers take the stick from His hand and strike Him across the head, driving the thorns deeper into His scalp and finally, the robe is torn from His back. This had already become adherent to the clots of blood and serum in the wounds, and it's removal, just as in the careless removal of a surgical bandage, causes excruciating pain... almost as though He were again being whipped _ and the wounds begin to bleed again.

In deference to Jewish custom, the Romans return His garments. The heavy patibulum of the cross is tied across His shoulders, and the procession of the condemned Christ, two thieves, and the execution detail of Roman soldiers headed by a centurion, begins it's slow journey.

In spite of His efforts to walk erect, the weight of the heavy wooden beam, together with the shock produced by blood loss, caues Jesus to stumble and fall. The wood of the beam gouges into the lacrated skin and muscles of the shoulders. The centurian, anxious to get on with the crucifixion, selects a stalwart North African man, Simon of Cyrene, to carry the cross. Jesus follows, still bleeding and sweating and in shock. The 650 yard journey to Golgotha is finally complete. The prisoner is again stripped of His clothes _ except for a loin cloth which is allowed the Jews.

Jesus is offered wine mixed with Myrrh, a mild analgesic mixture. He refuses. Jesus is quickly placed backward with His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought_iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flexion and movement.

The patibulum is then lifted in place at the top of the stipes and the titulus reading "Jesus of Nazareth, King of the Jews" is nailed in place. The left foot is pressed backward against the right foot, and with both feet extended and toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating _ fiery pain shoots along the fingers and up the arms to explode in the rain as the nails in the wrists are putting pressure on the median nerves.

As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail tearing through the nerves between the metatarsal bones of the feet.

At this point, another phenomenon occurs. As the arms fatigue, waves of cramps sweep over the muscles, knotting them in deep, throbbing pain. With these cramps comes the inability to push upward. Hanging by His arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled.

Jesus fights to raise Himself in order to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically, He is able to push Himself upward to exhale and bring in the life_giving oxygen. It was undoubtedly during these periods that He uttered the seven short sentences which are recorded:

1st toward soldiers gambling for His garment, "Father, forgive them for they know not what they do."

2nd to the persistent thief, "Today thou shalt be with me in Paradise."

3rd looking down at John he said, "Behold thy mother"- "Woman, behold thy son."

The 4th is from the beginning of the 22nd Psalm, "My God, my God, why hast thou forsaken me?"

Hours of this limitless pain, cycles of twisting, cramps, intermittent partial asphixiation, searing pain as the tissue is torn from His lacerated back as He moves up and down against the rough timber. Then another agony begins. A deep crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart.

Psalm 22:14: "I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels."

It is now almost over _ the loss of tissue fluids has reached a critical level, the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues, the tortured lungs are making a frantic effort to gasp in small gulps of air. The markedly dehydrated tissues send their flood of stimuli to the brain.

Jesus gasps His 5th, "I thirst." Psalm 22: "My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death."

A sponge soaked in Posca, the cheap, sour wine which is the staple drink of the Roman legionnaires, is lifted to His lips. He apparently does not take any of the liquid. The body of Jesus is now in extremis, and He can feel the chill of death creeping through His tissues. This realization brings out

6th words, "It is finished."

His mission of atonement has been completed. Finally He can allow His body to die. With one last surge of strength, He once again presses His torn feet against the nail, straightens His legs, takes a deeper breath, and utters His 7th and last cry: "Father, into thy hands I commit my spirit."

The common method of ending a crucifixion was the breaking of the legs. This prevented the victim from pushing himself upward; the tension could not be relieved from the muscles of the chest, and rapid suffocation then occurred. The legs of the two thieves were broken, but when they came to Jesus, they saw that this was unnecessary. Apparently to make doubly sure of death, the legionnaire drove his lance between the ribs, upward through the pericardium and into the heart.

John 19:34: "And immediately there came out blood and water." Thus there was an escape of watery fluid from the sacrifice surrounding the heart and blood from the interior of heart. We therefore, have rather conclusive postmortem evidence that our Lord died, not the usual crucifixion death by suffocation, but of heart failure due to shock and a constriction of the heart by fluid in the pericardium.

Thus we have seen a glimpse of the epitomy of evil which man can exhibit toward man _ and toward God. This is not a pretty sight and is apt to leave us despondent and depressed. How grateful we can be that we have a sequel, a glimpse of the infinite mercy of God toward man _ the miracle of the atonement and the expectation of Easter morning! Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53:4)

THE SEVEN DISPENSATIONS

THE Scriptures divide time (by which is meant the entire period from the creation of Adam to the new heaven and a new earth" of Rev. 21:1) into seven unequal periods, usually called "Dispensations" (Eph. 3:2), Although these periods are also called "ages" (Eph. 2:7) and "days" as, "day of the Lord," etc.

These periods are marked off in Scripture by some change in God's method of dealing with mankind, or a portion of mankind, in respect of the two questions: of sin, and of man's responsibility. Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment, marking his utter failure in every dispensation.

Five of these dispensations, or periods of time, have been fulfilled; we are living in the sixth, probably toward its close, and have before us the seventh, and last the millennium.

1. MAN IN THE AGE OF INNOCENCE: This dispensation extends from the creation of Adam, Gen. 2:7, to the expulsion from Eden. Adam, created innocent, and ignorant of good and evil, was placed in the garden of Eden with his wife, Eve, and put under responsibility to abstain from the fruit of the tree of the knowledge of good and evil. The Dispensation of Innocence resulted in the first failure of man, and in its far-reaching effects, the most disastrous. It closed in judgment "So he drove out the man." See: Gen. 1:26 Gen. 2: 16, 17; Gen. 3:6; 22-24

2. MAN UNDER CONSCIENCE: By the Fall, Adam and Eve acquired, and transmitted to the race, the knowledge of good and evil. This gave conscience a basis for right moral judgment, and hence the race came under this measure of responsibility, to do good and eschew evil. The result of the Dispensation of Conscience, from Eden to the Flood (while there was no institution of government and of law), was that "all flesh had corrupted his way on the earth"; 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 God dosed the second testing of the natural man with judgment-the Flood. See: Gen. 7:11,12.

3. AGE OF HUMAN GOVERNMENT: Out of the fearful judgment of the Flood God saved eight persons, to whom, after the waters were assuaged, He gave the purified earth with ample power to govern it. This, Noah and his descendants were responsible to do. The Dispensation of Human Government resulted, upon the plain of Shinar, in the impious attempt to become independent of God and. closed in judgment-the Confusion of Tongues. See: Gen. 9:1,2; 11:14,58

4. MAN UNDER PROMISE: Out of the dispersed descendants of the builders of Babel, God now calls one man, Abram, with whom He enters into covenant. Some of the promises to Abram and his descendants were purely gracious and unconditional. These either have been, or will yet be, literally fulfilled. Other promises were conditional upon the faithfulness and obedience of the Israelites. Every one of these conditions was violated, and the Dispensation of Promise resulted in the failure of lsra~ and closed in the judgment of Bondage in Egypt. The book of Genesis, which opens with the sublime words, "In the beginning God created," closes with, "In a cofin in Egypt."

5. MAN UNDER LAW: Again the grace of God came to the help of helpless man and redeemed the chosen people out of the hand of the oppressor. In the wilderness of Sinai He proposed to them the Covenant of Law. Instead of humbly pleading for a continued relation of grace, they presumptuously answered: "All that the Lord hath spoken we will do." The history of Israel in the wilderness and in the Land is one long record of flagrant, persistent violation of the Law, and at last, after multiplied warnings, God closed the testing of man by Law in judgment: first Israel, and then Judah, were driven out of the Land into a dispersion which still continues. A feeble remnant returned under Ezra and Nehemiah, of which, in due time, Christ came: "Born of a woman-made under the law." Him both Jews and Gentiles conspired to crucify.

6. UNDER GRACE: The sacrificial death of the Lord Jesus Christ introduced the dispensation of pure grace-which means undeserved favor, or God giving righteousness, instead of God REQUIRING righteousness, as under Law. Salvation, perfect and eternal, is now freely offered to Jew and Gentile upon the acknowledgment of sin, or repentance, with faith in Christ. Jesus answered and said unto them, This is the work of God, that ye believe on him whom he bath sent (John 6:29). Cf. John 6:47; 5:24; 10:27,28; Eph. 2:8, 9. The predicted result of this testing of man under grace is judgment upon an unbelieving world and an apostate Church. The last event in the closing of this dispensation will be the descent of the Lord from heaven, when sleeping saints will be raised and, together with believers then living, caught up "to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thess. 4:16,17). 'Then follows the brief period called "the great tribulation." After this occurs the personal return of the Lord earth in power and great glory, and the judgments introduce the seventh, and last dispensation.

7. UNDER WE PERSONAL REIGN OF CHRIST.-After the purifying judgments which attend the personal return of Christ to the earth, He will reign over restored Israel and over the earth for one thousand years. This is the period commonly called the Millennium. The seat of His power will be Jerusalem, and the saints, induding the saved of the Dispensation of Grace, viz., the Church, will be associated with Him in His glory. See: Acts 15: 1-17; Isa. 2:1; Rev. 19:11-21 Rev. But when Satan is "loosed a little season," he finds the natural heart as prone to evil as ever, and easily gathers the nations to battle against the Lord and His saints, and this last dispensation closes, like all the others, in judgment. The "great white throne" is set, the wicked dead are raised and finally judged, and then come the "new heaven and a new earth"-eternity is begun.

Rev. 20: 3, 7-15; 21 and 22

Excerpt from C.I. Scofield's "Rightly Dividing the Word of Truth"

TEXT: Ps 90:1-2 "Everlasting God" - Gen. 21:33; Psalm 93:2; Is. 9:6; 63:16-19; Rom. 16:25-27; Heb. 9:14; Deut. 33:27; I Tim. 1:17

FROM THE EVERLASTING GOD COMES:

Everlasting Covenant: Gen. 9:16; Isa. 24:5; Heb. 13:20-21; Isa. 45:17; Heb. 5:9; 9:12

Everlasting Kingdom and Inheritance: Psa. 145:13; Dan. 4:3; Gen. 17:8; Heb. 9:15

Everlasting Priesthood: Ex. 40:15; Heb. 7:11-28; 8:1-6; 9:24-28

Everlasting Arms: Deut. 33:27; Isa. 26:4; I Tim. 6:16

Everlasting Mercy: Ps. 100:5; 103:17

Everlasting Doors: Ps. 24:7-10

Everlasting Righteousness: Ps. 119:142

Everlasting Joy: Is. 35:10; 51:11

Everlasting Way: Ps. 139:24; Eph. 3:11

Everlasting Name: Isa. 56:5

Everlasting Light: Isa. 60:19-20

Everlasting King: Jere. 10:10

Everlasting Life: Dan. 12:2; Lk. 18:30; John 3:16,36; 4:14; 5:24; 6:27,40,47; 12:50

Everlasting Punishment: Jude 7; Mark 3:29; Heb. 6:2; 2 Thess. 1:9

Everlasting Gospel: Rev. 14:6

HOW TO STUDY YOUR BIBLE

Have you ever wondered why there are so many different denominational groups in the world today? Why are there so many varied beliefs regarding salvation, the end times, and the work of Christ. The answers to these questions have many facets.

1. The unsaved do not understand the things of God for they are spiritually discerned.

2. Many study the Bible ignorantly perpetuating the same error.

3. Some, affected by their lack of morality, must teach incorrectly or expose their own sin.

4. Many do not know how to study the Bible and don’t check on those teaching them.

5. Many use the Bible as a tool to prove what they believe already (prejudicial influence).

The Bible is obviously no ordinary

*The Bible is a revelation of the mind of God, not a riddle! Jesus is the Light of the world.

Where should we begin to find out how to study the Bible? Let’s begin with an overview of the entire Bible.

ABC OUTLINE OF THE BIBLE

A. God dealt with mankind as a whole: Gen. 1-11

1. Creation 1-2

2. Fall 3-5

3. Flood 6-9

4. Dispersion 10-11

B. God dealt with mankind through Israel (Gen. 12 - Malachi)

1. Through the patriarchs - Gen. 12-50

(Abraham, Isaac, Jacob, Joseph)

2. Through Israelite leaders - Ex. 1- I Sam. 8

(Moses, Joshua, Judges, Samuel)

3. Through the kings - I Sam. 9 - 2 Kings 24

(Saul, David, Solomon, Divided kingdom)

4. Through foreign nations - 2 Kings 25 - Malachi

(Assyria, Babylon, Medo-Persia, Greece)

C. God dealt with mankind through His Son (New Testament)

Gospels, History, Epistles, Prophetic book

What is hermaneutics? It is the science of interpretation. We will study principles, rules and methodology of interpretation. Why? So that we can accurately study and teach the Word which God gave to us. To understand His Word correctly is understand His purpose and design for our lives correctly.

Interpretation comes from the Greek word ermhneuw meaning to explain the meaning. Examples of this are found in Neh. 8:1-8; Luke 24:47; Matt. 1:23

HURDLES YOU MUST CROSS:

Linguistic (crossing from one language to another)

Geographical (Middle east to Middle West

Cultural gap (morality)

Historical (generation)

Theological (Isa. 55:8-9)

Psychological (intangible)

PREPARATION OF THE INTERPRETER

Delight in the Scripture

persistence in study, love the Word of God

obedience

honest approach for a rich, deep, mature understanding

yielded to God’s purpose

accept the language as God’s vehicle. It is adequate.

Dependence upon the Holy Spirit of God

prayer: before, during and after study

the Holy Spirit’s leading

restraint: we do not know everything, don’t be afraid to say you don’t know

Regular church attendance and Bible study

Development of skills

intelligence

education

BASIC APPROACH TO BIBLE STUDY

Observation: what does it say? Read full passage

Interpretation: What does it mean?

Application: What does it mean to me?

Integration: What does it mean to the rest of the Word?

THE SEVEN APPROACHES TO BIBLE STUDY

synthetic: as a whole, make up your own

analytical: inquisitive, investigative, critical, resolving to first principles

historical: past

topical: familiar, popular, up to date, theme oriented, contemporary

biographical: personal accounts of individuals, character studies

theological: doctrinal, dogmatic, textual, exegetical

devotional: pious, personal application to life

SUMMARY OF LITERAL INTERPRETATION: We must have some basis for interpretation

1. Literal meaning of sentences is the normal meaning in all languages. This is a basic rule of any communication and keeps us away from double sense interpretation.

2. All secondary meanings depend upon the literal meaning

3. A literal approach yields a comprehensive system of knowledge. It exercises control. If it does not measure up, it is suspect.

4. Doesn’t rule out figures of speech.

5. The only sane check on imagination. Fact

6. The Holy Spirit used language that was exact and comprehensible

7. The Old Testament, when used in the N.T. favors the literal interpretation.

8. God gave us our minds to understand His Word.

GENERAL RULES OF INTERPRETATION

1. Discover the meaning without preconceived ideas

2. Read the passage in its own context

3. There is one correct interpretation, not some imaginative solution

4. One interpretation, but many applications to the truth

5. How was it meant to be understood by the people to whom it was written

6. Use reference material last, after you have deduced truth

7. Make Christ central in your understandinle:

8. Any language has a normal understanding

9. View any Scripture from the immediate context and the context of the entire 66 books

10. We must have faith in certain areas

11. Remember, teachers who are wrong about Christ are wrong about other things.

12. Read your Bible pen and paper handy

13. Strong’s Concordance: choose meaning that relates to the passage.

FIGURES OF SPEECH

1. Simile: comparison by "like" or "as" of two unlike things.

Her lips are like rubies"

2. Metaphor: Direct comparison - term or phrase compared with something which is not literally applicable. "She is the flower of my life"- Luke 13:32

3. Metonymy: To use the name of one thing for another related thing such as the kingdom of heaven being a metonymy for the kingdom of God. Also see Luke 16:29 Moses and the prophets, or Babe Ruth and baseball.

4. Personification: Personal characteristics to an inanimate object or abstract idea

5. Apostrophe: Direct address to a person who is not present.

6. Hyperbole: A conscious exaggeration, such as, seven times hotter, fortified their cities up to heaven (used for effect).

7. Irony: The opposite of what is meant to be said. Used in ridicule, contempt, satire, humor.

9. Riddle: Concise saying meant to be hard to figure out, using ambiguous or obscure terms.

10. Euphemism: Substituting a more mild, inoffensive expression for an indelicate unpleasant one. "He passed away" or "he went to his place"

11. Parables: A story of a life-like everyday event, a plain appealing to a vivid spiritual truth

(to interpret parables: understand earthly elements and customs, recreate the context from all the clues you can, accept thankfully what is interpreted by Jesus, attempt to determine the main point, proportionately deal with the central and supporting teachings, and understand the whole story).

12. Allegories: Less important, but still there. Speaking to imply something other than what is said. Examples: I Cor. 9:9; Deut. 25:4 where oxen means ministers. Paul makes the O.T. quote mean something other than what it was really meant.

Gal. 4:21-31"which things being allegorized." This section is supplemental to his argument. He does not base doctrine on this passage, he supplements arguments. You want to allegorize, I will meet you on your own ground (ad hominem).

13. Fables: A fictitious story to teach a moral lesson. Judges 9:1-21; Ezek. 17; 2 kings 14:9

14. Typology: A type is an historical event extended by its reality to foreshadow a later event. It does not have reality. Romans 5:14 shows Adam as a type of Christ. Often there is agreement between the type and antitype (Jesus and the Lamb).

APPLICATION OF PRINCIPLES

Study the following passages from a devotional point of view

Psalm 119:121-128

What does it say?

What does it mean?

What does it mean to me?

What does it mean to the rest of the world?

Holiness: (Santification)

Above all, I hope I will understand better the truth that union with Christ is the root of holiness, and that we should strive to be holy.

The older I grow the more I am convinced that real practical holiness does not receive the attention it deserves, and that there is a most painfully low standard of living among most believers today.

The excitement of the modern camp meetings, revivals, etc., often challenge people to change their lifestyle, quit sinning in specific areas of life, but many times fail to teach how this may be accomplished, and fail to teach where the root of holiness is found.

Do those who attend these meetings become more holy, meek, unselfish, kind, good-tempered, self–denying and Christlike at home? Do they become more content with their position in life, and free from lust and craving? Do fathers, mothers, husbands and other relatives and friends find them more pleasant and easy to live with? Do they grow in charity and grace? Often we find ourselves attempting to be more holy, but do not see the results that we anticipate from the changes we are making in our lives. These are serious and searching questions and deserve serious consideration.

We should admire those who promote holiness and godliness, but I cannot withhold a growing suspicion that the great “mass–meetings” of the present day, for the purpose of promoting spiritual life, do not tend to promote private devotions and Bible reading, prayer, and walking with God. If they are of any real value, they ought to make people better husbands and wives and fathers and mothers and sons and daughters and brothers and sisters and masters and mistresses and servants.

Sound Protestant and evangelical doctrine is useless if it is not accompanied by a holy life. It is worse than useless; it does harm. It is despised by keen–sighted and shrewd men of the world, as an unreal and hollow thing, and brings our religion into contempt. Satan knows well the power of true holiness and the immense injury that holiness will do to his kingdom. It is his interest, therefore, to promote strife, controversy, and apathy regarding this part of God’s truth.

“That faith in Christ is the root of all holiness; that the first step towards a holy life is to believe on Christ; that until we believe we have not a jot of holiness; that union with Christ by faith is the secret of both beginning to be holy and continuing holy; that the life that we live in the flesh we must live by the faith of the Son of God; that faith purifies the heart; that faith is the victory which overcomes the world; that by faith the elders obtained a good report—all these are truths which no well–instructed Christian will ever think of denying.” Ryle

*The Scriptures teach us that in following holiness the true Christian should show personal effort with his faith. The very same apostle who says in one place, “The life that I live in the flesh I live by the faith of the Son of God,” says in another place, “I fight,” “I run,” “I keep under my body,” and in other places, “Let us cleanse ourselves,” “Let us labour,” “Let us lay aside every weight” (Gal. 2:20; 1 Cor. 9:26, 27; 2 Cor. 7:1; Heb. 4:11; 12:1).

*That a life of daily self–consecration and daily communion with God should be aimed at by everyone who professes to be a believer. Our tongues, our tempers, our natural passions and inclinations; our conduct as parents and children, masters and servants, husbands and wives, rulers and subjects; our dress, our employment of time, our behavior in business, our demeanor in sickness and health, in riches and in poverty—all, all these are matters which are fully treated by inspired writers. They are not content with a general statement of what we should believe and feel and how we are to have the roots of holiness planted in our hearts. They specify minutely what a holy man ought to do and be in his own family, and in life, if he abides in Christ.

True holiness is much more than tears and sighs and bodily excitement and a quickened pulse and a passionate feeling of attachment to our own favorite preachers and our own denomination. It is something of “the image of Christ” which can be seen and observed by others in our private life and habits and character and doings (Rom. 8:29).

*Believers are exhorted to “perfect holiness in the fear of God,” to “go on to perfection,” to “be perfect, (2 Cor. 7:1; Heb. 6:1; 2 Cor. 13:11). But I have yet to learn that there is a single passage in Scripture which teaches that a literal perfection, a complete and entire freedom from sin, in thought or word or deed, is attainable, or ever has been attained, by any child of Adam in this world.

Being perfect is unattainable. Even the most eminent saints of God in every age have been the very last to lay claim to perfection. On the contrary, they have always had the deepest sense of their own utter unworthiness and imperfection. The more spiritual light they have enjoyed, the more they have seen their own countless defects and shortcomings. The more grace they have had, the more they have been “clothed with humility” (1 Pet. 5:5).

What saint can be named in God’s Word, of whose life many details are recorded, who was literally and absolutely perfect? Which of them all, when writing about himself, ever talks of feeling free from imperfection? On the contrary, men like David, Paul and John declare in the strongest language that they feel in their own hearts weakness and sin.

*The true believer is one with Christ and Christ in him. There is, no doubt, a mystical union between Christ and the believer. With Him we died, with Him we were buried, with Him we rose again, with Him we sit in heavenly places. We have five plain texts where we are distinctly taught that Christ is “in us” (Rom. 8:9, 10; Gal. 2:20; 4:19; Eph. 3:17; Col. 3:11).

*The expression “yield yourselves” is only to be found in one place in the New Testament as a duty of believers, and is used 5X in Rom. 6:13–19. The sense is that of actively “presenting” ourselves for service (see Rom. 12:1).

I John 3:4 The Problem of Sin When Dealing With Holiness

If we desire to understand Christian holiness we must begin by examining the subject of sin. Wrong views about holiness are generally traceable to wrong views about human corruption. I make no apology for making some plain statements about sin.

The plain truth is that a right understanding of sin lies at the root of all saving Christianity. Without it such doctrines as justification, conversion, sanctification, are “words and names” which convey no meaning to the mind. The first thing, therefore, that God does when He makes anyone a new creature in Christ is to send light into his heart and show him that he is a guilty sinner.

The material creation in Genesis began with “light,” and so also does the spiritual creation. God “shines into our hearts” by the work of the Holy Spirit and then spiritual life begins (2 Cor. 4:6). Dim or indistinct views of sin are the origin of most of the errors, heresies and false doctrines.

*Definition of sin. We are all, of course, familiar with the terms “sin” and “sinners.” We talk frequently of “sin” being in the world and of men committing “sins.” But what do we mean by these terms?

“Sin,” speaking generally, is, the corruption of the nature of every man that is naturally part of his offspring from Adam. Man in his own nature is inclined to evil, and therefore, in every person born into the world, it deserveth God’s wrath and damnation.

Sin is that vast moral disease which affects the whole human race, of every rank and class and name and nation and people and tongue, a disease from which there never was but one born of woman that was free, other than Christ.

Sin consists in doing, saying, thinking or imagining anything that is not in perfect conformity with the mind and law of God. “Sin,” in short as the Scripture says, is “the transgression of the law” (1 John 3:4). The slightest outward or inward departure from absolute harmony with God’s revealed will and character constitutes a sin, and at once makes us guilty in God’s sight. We may even break God’s law in heart and thought when there is no overt and visible act of wickedness. Jesus settled that point beyond dispute in the sermon on the mount (Matt. 5:21–28). Even a poet of our own has truly said, “A man may smile and smile, and be a villain.” The solemn words of our Master were, “Depart . . ., ye cursed, into everlasting fire . . . for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink” (Matt. 25:41, 42). A man may commit sin and yet be ignorant of it and fancy himself innocent when he is guilty. I fail to see any scriptural warrant for the modern assertion that: “Sin is not sin to us until we discern it and are conscious of it.” In Leviticus 4-5, and Numbers 15, Israel distinctly taught that there were sins of ignorance which rendered people unclean and needed atonement (Lev. 4:1–35; 5:14–19; Num. 15:25–29).

*Origin and source: It is a family disease, which we all inherit from our first parents, Adam and Eve, and with which we are born. Created “in the image of God,” innocent and righteous at first, our parents fell from original innocence and became sinful and corrupt. And from that day to this all men and women are born in the image of fallen Adam and Eve and inherit a heart and nature inclined to evil. “By one man sin entered into the world.” “That which is born of the flesh is flesh.” “We are by nature children of wrath.” “The carnal mind is enmity against God.” “Out of the heart [naturally, as out of a fountain] proceed evil thoughts, adulteries” - Rom. 5:12; John 3:6; Eph. 2:3; Rom. 8:7; Mark 7:21.

The baby just born, and has become the treasure of a mother and father, is not a little “angel” or a little “innocent,” but a little “sinner.” As that infant boy or girl lies smiling and crowing in its cradle, that little creature carries in its heart the seeds of every kind of wickedness! Only watch it carefully, as it grows in stature and its mind develops, and you will soon detect in it an incessant tendency to that which is bad, and a backwardness to that which is good.

You will see in it the buds and germs of deceit, evil temper, selfishness, self–will, obstinacy, greediness, envy, jealousy, passion, which, if indulged and let alone. Who taught the child these things? Where did he learn them? The Bible alone can answer these questions! Of all the foolish things that parents say about their children there is none worse than the common saying: “My son has a good heart. The first cause of all sin lies in the natural corruption of the boy’s own heart.

*Extent of sin - “Every imagination of the thoughts of his heart” is by nature “evil,” and that “continually.” “The heart is deceitful above all things, and desperately wicked” (Gen. 6:5; Jer. 17:9). Sin is a disease which pervades and runs through every part of our moral constitution and every part of our minds. The understanding, affections, reasoning powers, will, are all infected. Even the

conscience is so blinded that it cannot be depended upon, and is as likely to lead men wrong as right, unless it is enlightened by the Holy Spirit.

In short, “from the sole of the foot even unto the head there is no soundness” about us (Isa. 1:6). The disease may be veiled under a thin covering of courtesy, politeness, good manners and outward decorum, but it lies deep down in the constitution. Man has many grand and noble faculties. That in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly “dead” and has no natural knowledge, or love, or fear of God. His best things are so interwoven and intermingled with corruption, that the contrast only brings out into sharper relief the truth and extent of the Fall. That one and the same creature should be in some things so high and in others so low; so great and yet so little; so noble and yet so mean; so grand in his conception and execution of material things and yet so groveling and debased in his affections; that he should be able to plan and erect buildings like those at Carnac and Luxor in Egypt and the Parthenon at Athens, and yet worship vile gods and goddesses and birds and beasts and creeping things. Romans 1-2.

We can acknowledge that man has all the marks of a majestic temple about him, a temple which God designed, but a temple which is now in utter ruins. And we say that nothing solves the complicated problem of man’s condition but the doctrine of original – sin and the effects of the Fall. Every part of the world bears testimony to the fact that sin is the universal disease of all mankind. Search the globe from east to west and from pole to pole; search every nation of every clime in the four quarters of the earth; search every rank and class in our own country from the highest to the lowest—and under every circumstance and condition, the report will be always the same.

The remotest islands in the Pacific Ocean, completely separate from Europe, Asia, Africa and America, beyond the reach alike of Oriental luxury and Western arts and literature, islands inhabited by people ignorant of books, money, steam and gunpowder, uncontaminated by the vices of modern civilization, these very islands have always been found, when first discovered, the abode of the vilest forms of lust, cruelty, deceit and superstition.

If the inhabitants have known nothing else, they have always known how to sin! Everywhere the human heart is naturally “deceitful above all things, and desperately wicked” (Jer. 17:9). For my part, In a word, the uniformity and universality of human corruption supply one of the most unanswerable proof of mans sinful condition.

The greatest proof of the extent and power of sin is the way that is stays with us, even after conversion. So deeply planted are the roots of human corruption, that even after we are born again, renewed, washed, sanctified, justified and made living members of Christ, these roots remain alive in the bottom of our hearts and, like the leprosy in the walls of the house, we never get rid of them until the earthly house of this tabernacle is dissolved.

Sin, no doubt, in the believer’s heart, has no longer dominion. It is checked, controlled, mortified and crucified by the power of the new principle of grace. The life of a believer is a life of victory and not of failure. But the very struggles which go on within us, between the flesh and the spirit are proof again of the sinful nature of man.

*Guilt, vileness and offensiveness of sin: in the sight of God, my words will be few. I say “few” advisedly. I don’t think we realize the exceeding effects and consequences of sin in the sight of the perfect and holy God. On the one hand, God is that eternal Being who reads thoughts, motives, actions, and requires “truth in the inward parts” (Job 4:18; 15:15; Ps. 51:6).

We, on the other hand - poor blind humanity, here today and gone tomorrow, born in sin, surrounded by sinners, living in a constant atmosphere of weakness, infirmity and imperfection - form a most inadequate conception of evil.

We have no ability to fathom it and no measure by which to gauge it. The blind man can see no difference between a masterpiece of Raphael or some normal piece of art. The deaf man cannot distinguish between a whistle and a cathedral organ.

The very animals whose smell is most offensive to us have no idea that they are offensive and are not offensive to one another. Fallen men and women, I believe, can have no just idea what a vile thing sin is in the sight of that God, whose handiwork is perfect - perfect whether we look through telescope or microscope; perfect in the formation of the planets, perfect in the formation of the smallest insect that crawls over a foot of ground.

Settle it firmly in our minds that sin is “the abominable thing that God hates”; that God “is of purer eyes than to behold iniquity, and cannot look upon that which is evil”; that the least transgression of God’s law makes us “guilty of all”; that “the soul that sinneth shall die”; that “the wages of sin is death”; that God will “judge the secrets of men”; that there is a worm that never dies and a fire that is not quenched; that “the wicked shall be turned into hell” and “shall go away into everlasting punishment”; and that “nothing that defiles shall in any wise enter” heaven (Jer. 44:4; Hab. 1:13; James 2:10; Ezek. 18:4; Rom. 6:23; Rom. 2:16; Mark 9:44; Ps. 9:17; Matt. 25:46; Rev. 21:27). These are tremendous words, when we consider that they are written in the book of the most merciful God! No proof of the horribleness of sin is so overwhelming and unanswerable as the cross, the passion of our Lord Jesus and the whole doctrine of His substitution and atonement.

Terribly black must that guilt be for which nothing but the blood of the Son of God could make satisfaction. Heavy must that weight of human sin be which made Jesus groan and sweat drops of blood in agony at Gethsemane and cry at Golgotha, “My God, My God, why hast Thou forsaken Me?” (Matt. 27:46). Nothing, I am convinced, will astonish us so much, when we awake in the resurrection day, as the view we will have of sin and the retrospect we will take of our own countless shortcomings and defects. Never till the hour when Christ comes the second time will we fully realize the “sinfulness of sin.” Well might George Whitefield say, “The anthem in heaven will be: What hath God wrought!”

The deceitfulness of sin: You may see it in the tendency even of believers to indulge their children in questionable practices, and to blind their own eyes to the inevitable result of the love of money, of tampering with temptation and sanctioning a low standard. I fear we do not sufficiently realize the extreme subtlety of sin. We are too apt to forget that temptation to sin will rarely present itself to us in its true colors, saying, “I am your deadly enemy and I want to ruin you for ever in hell.” Sin comes to us, like Judas, with a kiss, and like Joab, with an outstretched hand and flattering words. The forbidden fruit seemed good and desirable to Eve, yet it cast her out of Eden. The walking idly on his palace roof seemed harmless enough to David, yet it ended in adultery and murder. Sin rarely seems sin at its first beginnings. Let us then watch and pray, lest we fall into temptation. We may give wickedness smooth names, but we cannot alter its nature and character in the sight of God. Let us remember St. Paul’s words: “Exhort one another daily . . . lest any be hardened through the deceitfulness of sin” (Heb. 3:13).

Hooker’s sermon on “Justification,” which begins: “Let the holiest and best things we do be considered. We are never better affected unto God than when we pray; yet when we pray, how are our affections many times distracted! How little reverence do we show unto the grand majesty of God unto whom we speak! How little remorse of our own miseries! How little taste of the sweet influence of His tender mercies do we feel! Are we not as unwilling many times to begin, and as glad to make an end, as if in saying, ‘Call upon Me,’ He had set us a very burdensome task? It may seem somewhat extreme, which I will speak; therefore, let every one judge of it, even as his own heart shall tell him, and not otherwise; I will but only make a demand! If God should yield unto us, not as unto Abraham—if fifty, forty, thirty, twenty, yea, or if ten good persons could be found in a city, for their sakes this city should not be destroyed but, and if He should make us an offer thus large: ‘Search all the generations of men since the Fall of our father Adam, find one man that hath done one action which hath passed from him pure, without any stain or blemish at all, and for that one man’s only action neither man nor angel should feel the torments which are prepared for both,’ do you think that this ransom to deliver men and angels could be found to be among the sons of men? The best things which we do have somewhat in them to be pardoned.”

I am persuaded that the more light we have, the more we see our own sinfulness; the nearer we get to heaven, the more we are clothed with humility. In every age of the church you will find it true, if you will study biographies, that the most eminent saints, they have always been the humblest men.

We ought to be thankful for the gospel of Christ. There is a remedy revealed for man’s need, as wide and broad and deep as man’s disease. We need not be afraid to look at sin and study its nature, origin, power, extent and vileness, if we only look at the same time at the almighty medicine provided for us in the salvation that is in Jesus Christ.

Though sin has abounded, grace has much more abounded. Yes: in the everlasting covenant of redemption, Jesus Christ the righteous, perfect God and perfect Man in one Person; in the work that He did by dying for our sins and rising again for our justification; in the offices that He fills as our Priest, Substitute, Physician, Shepherd and Advocate; in the precious blood He shed which can cleanse from all sin; in the everlasting righteousness that He brought in; in the perpetual intercession that He carries on as our Representative at God’s right hand; in His power to save to the uttermost the chief of sinners, His willingness to receive and pardon the vilest, His readiness to bear with the weakest; in the grace of the Holy Spirit which He plants in the hearts of all His people, renewing, sanctifying and causing old things to pass away and all things to become new, - in all this, there is a full, perfect and complete medicine for the hideous of sin.

*A scriptural view of sin is one of the best antidotes to that vague, dim, misty, hazy kind of theology which is so painfully current in the present age. It is vain to shut our eyes to the fact that there is a vast quantity of so–called Christianity nowadays which you cannot declare positively unsound, but which, nevertheless, is not full measure, good weight and sixteen ounces to the pound. It is a Christianity in which there is undeniably “something about Christ and something about grace and something about faith and something about repentance and something about holiness,” but it is not the real “thing as it is” in the Bible. Things are out of place and out of proportion. As old Latimer would have said, it is a kind of “mingle–mangle,” and does no good. It neither exercises influence on daily conduct, nor comforts in life, nor gives peace in death; and those who hold it often awake too late to find that they have got nothing solid under their feet. Now I believe the likeliest way to cure and mend this defective kind of religion is to bring forward more prominently the old scriptural truth about the sinfulness of sin. People will never set their faces decidedly towards heaven and live like pilgrims until they really feel that they are in danger of hell. Let us all try to revive the old teaching about sin in nurseries, in schools, in training colleges, in universities. Let us not forget that “the law is good if we use it lawfully” and that “by the law is the knowledge of sin” (1 Tim. 1:8; Rom. 3:20; 7:7). Let us bring the law to the front and press it on men’s attention. Let us expound and beat out the Ten Commandments and show the length and breadth and depth and height of their requirements. This is the way of our Lord in the sermon on the mount. We cannot do better than follow His plan. We may depend upon it, men will never come to Jesus and stay with Jesus and live for Jesus unless they really know why they are to come and what is their need. Those whom the Spirit draws to Jesus are those whom the Spirit has convinced of sin. Without thorough conviction of sin, men may seem to come to Jesus and follow Him for a season; but they will soon fall away and return to the world.

In the next place, a scriptural view of sin is one of the best antidotes to the extravagantly broad and liberal theology which is so much in vogue at the present time. The tendency of modern thought is to reject dogmas, creeds and every kind of bounds in religion. It is thought grand and wise to condemn no opinion whatsoever, and to pronounce all earnest and clever teachers to be trustworthy, however heterogeneous and mutually destructive their opinions may be. Everything, forsooth, is true and nothing is false! Everybody is right and nobody is wrong! Everybody is likely to be saved and nobody is to be lost! The atonement and substitution of Christ, the personality of the devil, the miraculous element in Scripture, the reality and eternity of future punishment, all these mighty foundation–stones are coolly tossed overboard, like lumber, in order to lighten the ship of Christianity and enable it to keep pace with modern science. Stand up for these great verities, and you are called narrow, illiberal, old–fashioned and a theological fossil! Quote a text, and you are told that all truth is not confined to the pages of an ancient Jewish book, and that free inquiry has found out many things since the book was completed! Now, I know nothing so likely to counteract this modern plague as constant clear statements about the nature, reality, vileness, power and guilt of sin. We must charge home into the consciences of these men of broad views and demand a plain answer to some plain questions. We must ask them to lay their hands on their hearts and tell us whether their favorite opinions comfort them in the day of sickness, in the hour of death, by the bedside of dying parents, by the grave of a beloved wife or child. We must ask them whether a vague earnestness, without definite doctrine, gives them peace at seasons like these. We must challenge them to tell us whether they do not sometimes feel a gnawing “something” within, which all the free inquiry and philosophy and science in the world cannot satisfy. And then we must tell them that this gnawing “something” is the sense of sin, guilt and corruption, which they are leaving out in their calculations. And, above all, we must tell them that nothing will ever make them feel rest but submission to the old doctrines of man’s ruin and Christ’s redemption and simple childlike faith in Jesus.

Furthermore, a right view of sin works as an antidote to a ceremonial and formal kind of Christianity which has carried away so many in its wake. Unenlightened minds may find such a view of religion attractive in a certain sense, yet I cannot see how a sensuous and formal religion can thoroughly satisfy the Christian. A little child is easily quieted and amused with playthings, toys and dolls, as long as he isn’t hungry. Let him feel the cravings of nature within, and you will discover quickly that only food can nourish him and satisfy his hunger. Likewise, a man’s soul will not find satisfaction in music and flowers and candles and incense and banners and processions and beautiful vestments and confessionals and humanly contrived ceremonies. He may amuse himself with such, but let his soul awaken and rise from the dead, and he will not rest content with these things. They will seem to him mere solemn triflings and a waste of time. Let him see the scope of his sin, and he will also see his need for his Saviour. He hungers and thirsts, and nothing will satisfy him but the bread of life. The prominence of this form of formal and sensuous Christianity, I dare to say, would not exist if Christians were taught more often in fullness the nature, vileness and sinfulness of sin.

A right view of sin is one of the best antidotes to the overstrained theories of perfection of which we hear so much in these times. If those who press on us perfection mean nothing more than an all–round consistency and a careful attention to all the graces which make up the Christian character, reason would that we should not only bear with them, but agree with them entirely. By all means, let us aim high. But if men really mean to tell us that here in this world a believer can attain to entire freedom from sin, live for years in unbroken and uninterrupted communion with God, and feel for months together not so much as one evil thought, I must honestly say that such an opinion appears to me very unscriptural. I go even further. I say that the opinion is very dangerous to him that holds it, and very likely to depress, discourage and keep back inquirers after salvation. I cannot find the slightest warrant in God’s Word for expecting such perfection as this while we are in the body. I believe the words of our fifteenth Article are strictly true: that “Christ alone is without sin; and that all we, the rest, though baptized and born again in Christ, offend in many things; and if we say that we have no sin, we deceive ourselves, and the truth is not in us.” To use the language of our first homily, “There be imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind and power; we do not fear God so much as we ought to do; we do not pray to God but with many and great imperfections. We give, forgive, believe, live and hope imperfectly; we speak, think and do imperfectly; we fight against the devil, the world and the flesh imperfectly. Let us, therefore, not be ashamed to confess plainly our state of imperfection.” Once more I repeat what I have said: the best preservative against this temporary delusion about perfection which clouds some minds—for such I hope I may call it—is a clear, full, distinct understanding of the nature, sinfulness and deceitfulness of sin.

In the last place, a scriptural view of sin will prove an admirable antidote to the low views of personal holiness, which are so painfully prevalent in these last days of the church. This is a very painful and delicate subject, I know, but I dare not turn away from it. It has long been my sorrowful conviction that the standard of daily life among professing Christians in this country has been gradually falling. I am afraid that Christ–like charity, kindness, good temper, unselfishness, meekness, gentleness, good nature, self–denial, zeal to do good and separation from the world are far less appreciated than they ought to be and than they used to be in the days of our fathers.

Into the causes of this state of things I cannot pretend to enter fully and can only suggest conjectures for consideration. It may be that a certain profession of religion has become so fashionable and comparatively easy in the present age that the streams which were once narrow and deep have become wide and shallow, and what we have gained in outward show we have lost in quality.It may be that our contemporary affluence and comfortable lifestyles have insensibly introduced a plague of worldliness and self–indulgence and a love of ease. What were once called luxuries are now comforts and necessities, and self–denial and “enduring hardness” are consequently little known. It may be that the enormous amount of controversy which marks this age has insensibly dried up our spiritual life. We have too often been content with zeal for orthodoxy and have neglected the sober realities of daily practical godliness. Be the causes what they may, I must declare my own belief that the result remains. There has been of late years a lower standard of personal holiness among believers than there used to be in the days of our fathers. The whole result is that the Spirit is grieved and the matter calls for much humiliation and searching of heart.

As to the best remedy for the state of things I have mentioned, I will venture to give an opinion. Other schools of thought in the churches must judge for themselves. The cure for evangelical churchmen, I am convinced, is to be found in a clearer apprehension of the nature and sinfulness of sin. We need not go back to Egypt and borrow semi–Roman “Catholic” practices in order to revive our spiritual life. We need not restore the confessional, or return to monasticism or asceticism. Nothing of the kind! We must simply repent and do our first works. We must return to first principles. We must go back to “the old paths.” We must sit down humbly in the presence of God, look the whole subject in the face, examine clearly what the Lord Jesus calls sin, and what the Lord Jesus calls doing His will. We must then try to realize that it is terribly possible to live a careless, easy–going, half–worldly life, and yet at the same time to maintain evangelical principles and call ourselves evangelical people! Once we see that sin is far viler and far nearer to us and sticks more closely to us than we supposed, we will be led, I trust and believe, to get nearer to Christ. Once drawn nearer to Christ, we will drink more deeply out of His fullness and learn more thoroughly to “live the life of faith” in Him, as St. Paul did. Once taught to live the life of faith in Jesus, and abiding in Him, we will bear more fruit, will find ourselves more strong for duty, more patient in trial, more watchful over our poor weak hearts, and more like our Master in all our little daily ways. Just in proportion as we realize how much Christ has done for us, will we labor to do much for Christ. Much forgiven, we will love much. In short, as the apostle says, “With open face beholding as in a glass the glory of the Lord, we are changed into the same image . . . even as by the Spirit of the Lord” (2 Cor. 3:18).

Whatever some may please to think or say, there can be no doubt that an increased feeling about holiness is one of the signs of the times. Conferences for the promotion of “spiritual life” are becoming common in the present day. The subject of “spiritual life” finds a place on congress platforms almost every year. It has awakened an amount of interest and general attention throughout the land for which we ought to be thankful. Any movement, based on sound principles, which helps to deepen our spiritual life and increase our personal holiness will be a real blessing to the Church of England. It will do much to draw us together and heal our unhappy divisions. It may bring down some fresh outpouring of the grace of the Spirit and be “life from the dead” in these later times. But sure I am, as I said in the beginning, we must begin low, if we would build high. I am convinced that the first step towards attaining a higher standard of holiness is to realize more fully the amazing sinfulness of sin.

Though sin abounded, grace did much more abound. In the covenant of redemption

Jesus Christ the righteous, perfect Son of God

In the work He accomplished by dying for the sin of the world and rising again for our justification

In the offices that He fills as our Priest, Substitute, Shepherd

In the precious blood He shed which can cleanse from all sin

In the everlasting righteousness that He brought in

In the perpetual intercession that He carries on as our Representative at God’s right hand

In His power to save to the uttermost the chief of sinners

His willingness to receive and pardon the vilest

His readiness to bear with the weakest

In the grace of the Holy Spirit which He plants in the hearts of all His people

Renewing, sanctifying and causing old things to pass away and all things to become new

**In all this, there is a full, perfect and complete medicine for sin.

*A scriptural view of sin is one of the best antidotes to that vague, dim, misty, hazy kind of theology which is so painfully current in our present age.

*In the next place, a scriptural view of sin is one of the best antidotes to the liberal theology which is so much in vogue. Everybody is right and nobody is wrong! Everybody is likely to be saved and nobody is to be lost! The atonement and substitution of Christ, the personality of the devil, the miraculous element in Scripture, the reality and eternity of future punishment, all these mighty foundation–stones are coolly tossed overboard, like lumber, in order to lighten the ship of Christianity and enable it to keep pace with modern science.

Do opinions comfort in the day of sickness, in the hour of death, by the bedside of dying parents, by the grave of a wife or child? Does a vague earnestness, give peace at seasons like these. Is there a gnawing “something” within, which all the philosophy and science in the world cannot satisfy?

A little child is easily quieted and amused with playthings and toys, as long as he isn’t hungry. Let him feel the cravings of food, and you will discover quickly that only food can nourish him and satisfy his hunger. Likewise, a man’s soul will not find satisfaction in music and flowers and candles and incense and banners and processions and beautiful vestments and confessionals and humanly contrived ceremonies. Let him see the true nature of his sin, and he will also see his need for his Savior. He hungers and thirsts, and nothing will satisfy him but the bread of life.

The prominence of this form of formal and sensuous Christianity, I dare to say, would not exist if Christians were taught more often in fullness the nature, vileness and sinfulness of sin.

*A scriptural view of sin will prove an antidote to the low views of personal holiness, which are prevalent in the church. It has long been my sorrowful observation that the standard of daily life among professing Christians in this country has been gradually falling.

I am afraid that Christ–like charity, kindness, good temper, unselfishness, meekness, gentleness, good nature, self–denial, zeal to do good and separation from the world are far less appreciated than they ought to be and than they used to be in the days of our fathers.

It may be that a certain easy religion has become so fashionable and what we have gained in outward show we have lost in quality. It may be that our contemporary affluence and comfortable lifestyles have insensibly introduced a plague of worldliness and self–indulgence and a love of ease. What were once called luxuries are now comforts and necessities, and self–denial and “enduring hardness” are consequently little known. We must return to first principles. We must go back to “the old paths.” We must sit down humbly in the presence of God, look the whole subject in the face, examine clearly what the Lord Jesus calls sin, and what the Lord Jesus calls doing His will. Once drawn nearer to Christ, we will drink more deeply out of His fullness and learn more thoroughly to “live the life of faith” in Him.

Ex. 15:11 Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?

Ex. 28:36-37And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 37And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.

I Chron. 16:29 Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness.

Ps. 29:2 Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.

Ps. 93:5 5 Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever

Rom. 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

2 Cor. 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

**Ephesians 4:23-32 Holiness and the True evidence of holiness

**I Thess. 3:10-13

**Heb.12:9-11

I Thess. 4:7 For God hath not called us unto uncleanness, but unto holiness. 8He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

How To Understand Humanism

1. Are public schools allowed to promote a religion? YES

*US Supreme Court Identified Humanism as a religion

*John Dewey was the chief designer of the 1933 Humanist Manifesto and he is called the "father of progressive education."

*Charles Potter was a signer of the Humanist Manifesto and was the honorary president of the National Education Association (NEA). He said, "Education is thus a most powerful ally of humanism, and every public school is a school of humanism."

*To display the Ten Commandments in a public school is illegal

*It is illegal to have a moment of silence in a public school because it may be interpreted by the students as prayer.

*Unconstitutional for students to meet before and after school to read the Bible

*Courses in Values Clarification" do away with moral absolutes

2. Is it right to try to legislate morality? YES

*Every law legislates morality. Public policies require decisions which inevitably reflect moral judgments.

*Since 1973 over 20 million babies have been aborted in the U.S.

*New York's highest court ruled that the New York State Legislature must determine which human beings are actually persons who are entitled to live. Byrn v. New York City Health and Hospital Corporation.

*The California Supreme Court ruled that a child could sue for being born, because he/she could be born with a handicap. Turpin v. Sortini (1982).

*The Attorney General of Delaware issued an opinion stating that a doctor who had failed to kill two unborn babies with lethal injections could be sued for criminal malpractice.

3. Is the world facing the great threat of overpopulation? NO

*There are 52.5 million square miles of land area in the world. All the people in the world cold stand, without touching anyone else, in less than 200 square miles. If all the people in the world came together in one place and stood shoulder to shoulder, they could fit within the city limits of Jacksonville, Florida. (841 square miles).

4. Is the world running out vital natural resources? NO

*Shortages of one product have always been a motivation to create a new product from existing and often overlooked resources.

5. Does India have widespread hunger because of lack of food? NO

*There are two hundred million cows in India

6. Does the Bible specifically teach that abortion is murder? YES

*Phil. 2:5-8; Luke 1:41,44; Gen. 25:22-23; Psalm 51:5; Exodus 20:13; 21:22-25

7. Are venereal diseases being cured through medical research? NO

*For every "cure" that is discovered, new and more lethal strains of drug-resistant infections develop.

8. Did the First Amendment establish the separation of church and state? NO

"Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." This amendment to prevent the Federal government from establishing a national denominational church, such as existed in England.

The Trinitarian Bible Society was formed in 1831 by men who were deeply convinced that such an Institution needed a basis of faith which would ensure that its affairs would be conducted by men who held Scriptural views of the equal and eternal Deity of Father, Son and Holy Spirit. In drawing up the "Laws and Regulations of the Trinitarian Bible Society" our founders stated that-"The members of this Society shall consist of Protestants, who acknowledge their belief in the Godhead of the Father, of the Son, and of the Holy Ghost, Three co-equal and co-eternal Persons in One Living and True God." In an appendix to the Laws this Scriptural truth is plainly expressed in these words:

"There is but one living and true God, everlasting, without body, parts, or passions: of infinite power, wisdom and goodness: the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be Three Persons, of one substance, power and eternity; the Father, the Son and the holy Ghost." The second article in the appendix declares that the Son of God is very and eternal God, of one substance and equal with the Father, and that in the Son two whole, perfect and distinct natures, the Godhead and Manhood, were inseparably joined together in one Person.

The basis concludes with the declaration that, "The Holy Ghost, proceeding from the Father and the Son, is of one substance. majesty and glory with the Father and the Son, very and eternal God." These were not new statements, but were reproduced verbatim from the statements of faith of the Reformed Churches at the time of the Protestant Reformation.

The Inerrant Authority of the Bible

From the earliest period of the history of the Christian Church the true doctrine of the Holy Scriptures on this vital subject has been challenged and denied, and most of the major heresies which have disturbed the peace of the Church have begun with a corruption of this doctrine. At the present time the testimony of the professing Church is weakened by the lack of explicit teaching on the one hand, and by hostility and unbelief on the other. Meanwhile many false sects challenge the faith of the Lord's people, some of whom are at a loss when asked for an immediate, concise and Scriptural answer. For this doctrine there is no other authority than the Bible, the divinely, inspired, inerrant, authoritative revelation which God Himself has given. The following brief statement of the evidence is drawn from that fountain alone.

(I) There is but ONE GOD

The Scriptural doctrine of the Holy Trinity rests upon this foundation. "The LORD He is God, there is none else beside Him" (Deut. 4.35). "I am the LORD, and there is none else, there is no God beside Me" (Isa. 45.5).

The New Testament is no less explicit when the Lord Jesus quotes from Deuteronomy "Rear, 0 Israel; the Lord our God is ONE LORD" (Mark 12.29). Paul tells the Corinthians, "We know that an idol is nothing in the world, and that there is none other God but one" (I Cor. 8.4). He makes the same assertion to Timothy, "There is one God" (I Tim. 2.5).

(2) The One God is "Living and True"

These are the exact words of Holy Scripture. Jeremiah says, "The LORD is the true God, Re is the living God" (Jer. 10. 10), and Paul reminds the Thessalonians that they had "turned to God from idols, to serve the living and true God" (I Thess. 1.9).

(3) God is Everlasting

The expression "everlasting" and "eternal", which mean the same thing when applied to God, are constantly used by the sacred writers when speaking of the Almighty. Moses said, "The Eternal God is thy refuge" (Deut. 33. 27). "From everlasting to everlasting Thou art God" (Ps. 90. 2). Isaiah speaks of "the everlasting God, the creator of the ends of the earth" (40.28). Paul speaks also of "the everlasting God", and of "the King, eternal, immortal (Rom. 16. 26 and I Tim. 1. 17). Many other passages could be added, but these assert the truth plainly enough.

(4) God is without body, parts, Or passions

The Lord Jesus Christ said to the woman of Samaria, "God is a spirit", and after His resurrection He said to His disciples, "A spirit hath not flesh and bones" (John 4. 24, Luke 24.39). God is revealed in the Bible as a pure spiritual Being, everywhere present at every instant of time. "Do not I fill heaven and earth? saith the LORD" (Jer. 23.24).

Admittedly the Scriptures speak of the hands, ears and eyes of God, and of His pleasure, anger, love and hatred, but this is the language of His condescension to our imperfect knowledge. In order that we may understand something of His being and works He allows men to apply their human words to things divine. In this way He reveals His divine being to our human understanding.

(5) God's power is infinite

"Thine, 0 LORD, is the greatness, and the power and the glory, and the victory and the majesty: for all that is in the heaven and in the earth is thine" (1 Chron. 29.11). The divine Savior says, "With God all things are possible", and the angel assures Mary that, "with God nothing shall be impossible" (Matt. 19.26, Luke 1.37). These and other Scriptures reveal that He is of infinite power.

(6) God's wisdom is infinite

"Great is our Lord, and of great power; His understanding is infinite" (Ps. 147:5). The perfection of His wisdom is seen in the works of creation, "In wisdom hast Thou made them all" (Ps. 104. 24). His knowledge embraces all that is past, and all that is to come, "Known unto God are all His works from the beginning of the world" (Acts 15. 18). "All things are naked and opened unto the eyes of Him with whom we have to do" (Heb. 4.13). "Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgrnents, and His ways past finding out!" (Rom. 11.33).

(7) God's goodness is infinite

All that He created He looked upon and saw to be "very good" (Gen. 1.31). "The earth is full of the goodness of the LORD" (Pg. 33.5). "He is good, for His mercy endureth for ever" (Ps. 136.1). The Christian needs no proof of God's goodness beyond the knowledge of His gracious gift of His eternal Son to redeem His people and save them from their sins. This is divine goodness, truly infinite, and beyond our comprehension.

(8) God is the Maker arid Preserver of all things

"In six days the LORD made heaven and earth, the sea, and all that in them is." "By Him were all things created that are in heaven and that are in earth; visible and invisible" (Col. 1.16). He is Preserver-"Thou hast made heaven. . . the earth and all things that are therein, and Thou preservest them all" (Neh. 9.6).

These declarations aft all derived horn the sure Word of God, and they are the foundation upon which the doctrine of the Holy Trinity rests. They reveal the majesty and glory of ONE GOD. The Scriptures show with equal clarity that the Son is God and the Holy Ghost is God, and that there is a Trinity of persons in the Unity of the Godhead.

The True Deity of the Lord Jesus Christ

Among the errors relating to the Person of the Son there is the notion that He is God only in an inferior sense, a created being, and not "very" and a' true" God, and not co-equal and of one substance with the Father. Some deny the divinity of the Son altogether, and some deny that He had "two whole and perfect natures, the Godhead and manhood". Some would assert that on earth He was man only, and that after His resurrection He was God only. Some would deny His perfect humanity and some would deny His perfect deity. The article "Of Christ the Mediator" is designed to state the truth of Holy Scripture in opposition to these and other errors, and to declare that the Lord Jesus Christ is "Very and Eternal God".

The old Testament speaks of the Messiah in these terms-" Gird thy sword upon thy thigh, 0 most mighty: Thy throne, 0 God, is for ever and ever; He is thy Lord, and worship thou Him: His name shall be called... the mighty God: This is His Name whereby He shall be called, the LORD (Jehovah) OUR RIGHTEOUSNESS: "and Zechariab declares that He is the 'fellow" (or equal)~of the Lord of Hosts. (Ps. 45. 3, 6, 11; Isa. 9. 6; Jer. 23.6; Zech. 13.7).

He exercises the power and wisdom of God

When the promised Messiah was on earth Re showed by His works and by His Word that He was indeed "God with us". Those mighty works which could he done alone by "the LORD God, who only doeth wondrous things" (Ps. 72.18), Christ performed by His own power and by His own mere word. He healed the leper, gave sight to the blind, raised the dead, calmed the storm, all by His own power. If it is objected that the Apostles wrought miracles although they were only men, it must be remembered that they derived their power from Him, and acknowledged it.

Another proof of the Savior's deity is seen in His knowledge of the hearts of men. Solomon prayed to Almighty God, "Thou, even Thou only, knowest the hearts of all the children of men" (I Kings 8.39), and yet we read that Jesus "perceived the thoughts", that "He knew all men... and knew what was in man". In this He exercises a power that belongs only to God (Luke 9.47, John 2.24, 25). Again, who can forgive sins, but God only? He says, "I, even I, am He that blotteth out thy transgressions", but the Lord Jesus said, "The Son of Man bath power to forgive sins" (Matt. 9.6).

He is worshiped as God

The Savior said, "It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve" (Matt. 4.10), and yet without rebuke He allowed this worship to be paid to Himself and declared that "All men s~u~d honor~ the Son even as they honor the Father" (John 5.23). We read of a leper, a ruler, disciples in a ship, a woman of Canaan, and a man born blind, that they "came and worshiped Christ". After His resurrection, Mary Magdalene and the other women "held Him by the feet and worshiped Him". Thomas met with no censure when he addressed Him as "My Lord and my God" (John 20. 28). He who properly received the worship due only to the Lord our God, He must be indeed the Lord our God.

He is declared to be God

How do the disciples speak of the risen and ascended Lord, when He has sent the Spirit of Truth to guide them infallibly into all truth 7 John says, "The Word was God... and the Word was made flesh and dwelt among us, and we beheld His glory..." (John I). In another place be says, "Jesus Christ is the true God and eternal life" (I John 5.20). Paul tells the Romans that Christ "is over all, God blessed for ever" Rom. 9.5). To the Colossians he declares that "in Christ dwelleth all the

fullness of the Godhead bodily." To Timothy he affirms that "God was manifest in the flesh" (I Tim. 3.16). In the Epistle to Titus he speaks of the Lord Jesus as "the great God and our Savior" Critus2. 13). Peteralso speaks of Him as "God and our Savior Jesus Christ" (2 Peter I. I).

In the vision of Christ in glory set forth in the Revelation, Christ announces His presence to the beloved Apostle, "I am Alpha and Omega, the beginning and the ending, which is and which was, and which is to come, the Alrnighty" (Rev. 1. 8,17; 21.6; 22.13). At His Name every knee shalt how, of things in heaven, and things on earth, and things under the earth ~hil. 2.10). MI creatures must raise one united voice of adoration to our Savior God, saying, "Blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever" Rev. 5.13).

The Son is God, and of one substance with the Father

The Lord Jesus Himself said, "land my Father are One" (John 10.30). He is the only begotten of the Father, full of grace and truth; He is before all things: His goings forth were from everlasting: He was in the beginning with God: and the Word was God. (John 1.14; Col. 1.17; Micah 5.2; John 1.1,2).

He took upon Him man's nature

He was born into the world and "increased in wisdom and stature". He hungered and thirsted, ate and drank, felt weariness and fatigue, pain and sorrow, was moved with compassion, and wept over the grief of those whom He loved, and over the foreseen ruin of Jerusalem. "He was made like unto His brethren," and as they are "partakers of flesh and blood, He also Himself likewise took part of the same" (Heb. 2.17, 14). "He took upon Him the form of a servant, and was made in the likeness of men, and was found in fashion as a man" Phil. 2.7, 8). In this respect He is described as man-" There is one Mediator between God and men, the man Christ Jesus" (Acts 2.22, 1 Tim. 2.5).

In His human nature He was truly man, born of a woman (the incarnation Mary "brought forth her firstborn son" (Luke 2.6, 7). It is equally true that He was sent forth from God, "When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law" (Gal. 4.4).

The Godhead and Man - were inseparably joined together in one Person This mysterious union we cannot understand or presume to explain,

but we maintain it to be true because it is clearly revealed in the sure Word of God. As God, He could say, "Before Abraham was I AM"; as man, He was the seed of Abraham. As God, He was David's Lord; as man, He was David's son. As God, all power and honor in heaven and earth were His: as man, "He was compassed with infirmity". As God, He was Lord of all things by right of creation, for "without Him was not anything made that was made"; as man, He was desfl~te of worldly goods and "had not where to lay His head". As God, in His hands were the issues of life and death, and He had power to Jay down His life and power to take it again; as man, "He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened He not His mouth" (Acts 8.32).

The divine and human natures were never to be separated, Even after His ascension He is revealed as the One Mediator- "The man Christ Jesus". Paul speaks of the ascended Lord as the future Judge "That man whom God hath ordained". The Scriptures thus make it plain that the Lord Jesus Christ, as He was 'while on earth, is now and ever will he both God and man. In Him, though sitting upon the throne of His glory, the human nature is in a mysterious way united to the divine.

The Holy Spirit is revealed as a Person

It is needful to establish the aspect of the truth first, so that it may then be shown that this Person is Divine and of one substance with the Father and the Son. Those who deny the deity of the Holy Spirit invariably deny His distinct personal existence.

When the Lord Jesus was about to leave His disciples He promised them, "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.. . The Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things and bring all things to your remembrance ~whatsoever I have said unto you ... He shall testify of Me ... I wilt send Him unto you... He will guide you into all truth. .. He will show you things to come ... He shall glorify Me . . He shall receive of mine and shall show it unto you"(3ohn14.16,26; 15.26; 16.7,13,14).

The Lord Jesus Christ Himself was a Person, and it is clear that the "other Comforter" was to be a Person also, The things which Jesus said of the Comforter are quite unintelligible if the Comforter is not a Person. He must be a Person, if He is sent, teaches, brings things to our remembrance, and shows the things of Jesus to us. These are descriptions of a Person-hearing, receiving, testifying, speaking, reproving, instructing and guiding.

Testimonies from the Epistles of Paul

Paul tells us that "The Spirit helpeth our infirmities and maketh intercession for us with groanings which cannot be uttered" (Rom. 8. 26). This can only be true of a Person who helps and intercedes. "To one is given by the Spirit the word of knowledge . . but all these worketh that one and the self-same Spirit, dividing to every man severally as He will" (1 Cor. 12:8). It is incredible that an inspired writer should use language of this character, attributing all these operations to the Spirit, if that Spirit were not a person. Again the Apostle warns us not to grieve the Holy Spirit of God, and grief is an affection that cannot be attributed to anything but a Person. Therefore the Holy Spirit is a Person, and this is clearly asserted by the Holy Scriptures.

The consideration of those Scriptures which name the Holy Ghost conjointly with the Father and Son leads to the same conclusion. The command is given to baptize in the Name of the Father and of the Son and of the Holy Ghost. The Father and Son are Persons and the same must be true of the Holy Spirit. The Lord Jesus did not command His disciples to baptize in the Name of two persons and an abstract influence. The inspired benediction-" The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all", makes it equally clear that just as the Father is a Person, and the Son a Person, so also is the Holy Spirit a Person.

The Holy Spirit is a Divine Person - "Very and Eternal God"

Here again the present brief article does not attempt a full exhaustive proof, but sets forth a sample of the evidence from the storehouse of divine truth.

In Judges 15.14 we read, "The Spirit of the Lord came upon Samson" but in Judges 16.20, after Samson had yielded to Delilah, "The LORD (Jehovah) departed from him". Therefore "the Spirit of the Lord" is the Lord Jehovah, the eternal God. In 2 Samuel 23.2 David affirmed, "The Spirit of the Lord spake by me" - "The God of Israel said" . .. and thus makes it plain that the Holy Spirit is the God of Israel. In Job 33.4 Elihu says, "The Spirit of God hath made me", but God is the maker of all things and therefore the Spirit is God. In Psalm 139. 7 the Psalmist says, "Whither shall I go from thy Spirit, or whither shall I flee from thy presence . . . '. The following words assert the omnipresence and therefore the deity of the Holy Spirit. In Isaiah 6 the prophet says, "Mine eyes have seen the King, the LORD of Hosts . . . also I heard the voice of the Lord, and He said, Go and tell this people, hear ye indeed, but understand not.

The Apostle Paul quotes these words in Acts 28.25, 26. "Well spake the Holy Ghost, by Esias the prophet unto our fathers, saying, Go unto this people and say, hearing ye shall hear, etc." The Person whom Isaiah names as the King, the Lord of Hosts, is no other than the Holy Spirit.

The Apostles show that the Holy Spirit is God

In the New Testament the Angel who announces to Mary the miracle of the Savior's birth says, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore that holy thing that shall be born of thee shall be called the Son of God" (Luke 1.35). Here the angel assigns as a reason why Christ should be called the Son of God, the fact that He was to be conceived by the operation of the Holy Ghost, and it must follow that the Holy Ghost is God. In Acts 5. 3, 4, Peter in condemning Ananias uses the expressions lying to the Holy Ghost and lying to God, as synonymous. "Why hath Satan filled thine heart to lie to the Holy Ghost?~thou hast not lied unto men but unto God." In lying to the Holy Ghost Ananias lied to God. Therefore the Holy Ghost is God. Paul writes to the Corinthians, "Ye are the temple of God" (I Cor. 3.16), and "Your body is the temple of the Holy Ghost" (I Cor. 6.19). From a comparison of these texts it follows that the Holy Ghost is God. Paul says, "All Scripture is given by inspiration of God" (2 Tim. 3:16), and Peter says, "Holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1.21). Therefore the Holy Spirit who inspired the writers was God. All these texts, and many more, lead to but one conclusion-that the Holy Ghost is God.

He is equal to the Father and the Son

The Lord Jesus Christ describes blasphemy against the Holy Ghost as a sin more unpardonable even than blasphemy against the Son of Man (Matt. 12.31). Row can this be, unless the Holy Ghost is God? The same Spirit is said to search even the deep things of God, to know the things of God, to give all spiritual gifts, such as wisdom, knowledge, healing, miracles, prophecy, etc. Almighty God alone can do these things, but they are constantly ascribed to the Holy Ghost, who is thus declared to be God. He is "of one substance, majesty and glory with the Father and the Son, very and eternal God'

Paul expressly calls the Holy Spirit "The eternal Spirit" (Heb. 9. 14). If further confirmation were needed it could be gathered from the words concerning baptism in the Name of Father, Son and Holy Ghost. How could the Name of the Holy Ghost be placed side by side with that of Father and Son, unless He is in truth "very and eternal God"? In administering the ordinance of baptism is it conceivable that the name of an inferior being should be placed on a perfect equality with that of the Almighty Father? The Scriptures make it known that there is no God else beside Him, and "His glory He will not give to another" (Isa. 42.8). The Person whose Name stands with that of Father and Son is Himself God-the Holy Ghost. The same may be said of the benediction with which Paul invokes the grace and blessing of God upon the Christians at Corinth-" The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all." Ir would be blasphemous to introduce into such a benediction the name of one who was not of one substance, majesty and glory with the Father and the Son.

The Holy Spirit proceeds from the Father and the Son

He is "the Spirit of truth which proceedeth from the Father", as our Lord declares in John 15.26. He is therefore said to be sent by the Father (John 14.26; Matt. 3.16; 1 Cor. 2.11, 14; 3.16, and Matt. 10.20). The same Holy Spirit is said to be sent by the Son, and is called the Spirit of the Son, and the Spirit of Christ (John 15.26; 16.7; Rom. 8.9; Gal. 4.6; Phil. 1.19; 1 Peter 1.11). Thus the same expressions which are spoken of the Spirit in relation to the Father are spoken of the same Spirit in relation to the Son-and for the same reason, that the Holy Spirit "proceeds" from the Son even as He "proceeds" from the Father. Father and Son send forth the Spirit, Who is a Person, eternally Divine, and One with them in His being, in His majesty, in His glory, and in His power.

Trinity in Unity

From these Scriptures it is made plain that there is but One Almighty God, and it is demonstrated with equal clarity that in the unity of the Divine Being there are Three Persons "of one substance, power and eternity". The solemn words, "In the Name of the Father", signify God the Father, and that the Father is God. The words which follow-" and of the Son, and of the Holy Ghost"-signify the Son Who is God, and the Holy Spirit Who is God.

Paul well knew that it is written, "To whom will ye liken Me, or shall I be equal? saith the Holy One" (Isa. 40.25; 46.9). No reasonable or reverent Christian can for a moment imagine that the inspired Apostle would have penned a solemn blessing in the Name of Almighty God (2 Cor. 13. 14) deliberately placing the Divine Name in the middle, between the Names of Jesus and the Holy Ghost, unless he believed, and desired us also to believe, that Jesus Christ is God, and that the Holy Ghost is God, and that in unity with the Father they are the One Almighty God.

The doctrine unfolded in the Old Testament

The revelation of this truth formed a part of God's earliest revelations to mankind. The Hebrew name which we translate "God" is "Elohim"-a noun of the plural number, often joined with plural adjectives and verbs clearly denoting a plurality of Persons in the Godhead (e.g. Genesis 20.13, "God caused me to wander", where "God" and "caused" are plural. Joshua 24.19, "He is a holy God", where "holy" and "God" are plural). To show that the Deity is nevertheless One, the plural "Elohim" is often joined with singular nouns and pronouns. "In the beginning God created . Here "God" is plural, while "created" is singular. The title by which the Almighty is designated, "The LORD thy God", is in the Hebrew

"Jehovah Elohim"-Jehovah is singular, denoting the unity of the Godhead, while Elohim is plural, denoting a plurality of Persons in that unity. It must be remembered that these revelations were made to a people constantly warned against the polytheism of the surrounding nations. It is inconceivable that Moses, writing tinder the inspiration of the Holy Spirit, should use words indicating a plurality of Persons in the One Eternal God, unless he had been irresistibly impressed with this mysterious truth, and desired to communicate it as an essential part of the revelation.

The truth revealed in the words of the Holy One

Again, God says, "Let us make man in our image, after our likeness" (Gen 1.26). "Behold the man is become as one of us (Gen. 3.22). "Let us go down" (Gen. 11.7). "Who will go for us" (Isa. 6.8). No reason can be given why the Almighty should speak thus of Himself, if it were not true that "in the unity of the Godhead there are Three Persons of one sub-stance, power and eternity". There are also many places where the same truth is intimated, even if not so precisely stated. The Lord commands Aaron to bless the people thus~" The LORD bless thee and keep thee; the LORD make His face to shine upon thee and be gracious unto thee; the LORD lift up His countenance upon thee, and give thee peace" (Num. 6.22-26). In Genesis 18 we read that, "the LORD appeared unto Abraham

and Abraham lifted up his eyes and looked and lo! three men stood by him'". Why should God appear to him under the similitude of three men, unless it was to shadow forth this truth which He purposed to reveal more clearly in later times?

Father, Son and Holy Spirit in the Book of Isaiah

There ane some very clear testimonies in Isaiah. "When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him; and the Redeemer shall come to Zion . . . saith the LORD" (59. 19,20). Who is this "Redeemer"? "I the LORD am thy Savior and thy Redeemer, the mighty One..." (60.16). Three Divine Persons are spoken of The Spirit of the LORD, the Redeemer-the Eternal Son, who should come to Zion-and the LORD, who speaks by the Prophet. In another place we read, "The Lord GOD and His Spirit hath sent me" (48.16). A study of the context shows that the speaker is the Messiah, the Son of God, and the three persons of the Holy Trinity are clearly indicated, the Lord God (the Father), the Holy Spirit, and the Son.

The changeless Truth of God

There is a wonderful harmony and agreement of doctrine in the different portions of God's revelation to mankind, and holy men of God in all ages, though not always with the same degree of light, have looked with the eye of faith to God the Father who made them, td God the Son who redeemed.

THE TRINITY OF GOD (Sovereign Unification)

*There is but ONE GOD: The Scriptural doctrine of the Holy Trinity rests upon this foundation.

"The LORD He is God, there is none else beside Him" (Deut. 4.35).

"I am the LORD, and there is none else, there is no God beside Me" (Isa. 45.5).

The New Testament is no less explicit when the Lord Jesus quotes from Deuteronomy

"Hear, 0 Israel; the Lord our God is ONE LORD" (Mark 12.29)

"We know that an idol is nothing in the world, and that there is none other God but one"

(I Cor. 8.4).

"There is one God" (I Tim. 2.5).

*The One God is "Living and True": These are the exact words of Holy Scripture.

"The LORD is the true God, Re is the living God" (Jer. 10:10)

"turned to God from idols, to serve the living and true God" (I Thess. 1.9).

*God is Everlasting: The expression "everlasting" and "eternal", which mean the same thing when

applied to God, are constantly used when speaking of the Almighty.

"The Eternal God is thy refuge" (Deut. 33:27). “

“From everlasting to everlasting Thou art God" (Ps. 90:2).

"the everlasting God, the creator of the ends of the earth" (40:28).

"the everlasting God", and of "the King, eternal, immortal” (Rom. 16:26 and I Tim. 1:17).

God is without body, parts, Or passions:

The Lord Jesus Christ said to the woman of Samaria, "God is a spirit"

After His resurrection He said to His disciples, "A spirit hath not flesh and bones" (John 4:24, Luke 24:39)

God is revealed in the Bible as a pure spiritual Being, everywhere present at every instant of time. "Do not I fill heaven and earth? saith the LORD" (Jer. 23:24).

Admittedly the Scriptures speak of the hands, ears and eyes of God, and of His pleasure, anger, love and hatred, but this is the language of His condescension to our imperfect knowledge. In order that we may understand something of His being and works He allows men to apply their human words to things divine. In this way He reveals His divine being to our human understanding.

*God's power is infinite:

"Thine, 0 LORD, is the greatness, and the power and the glory, and the victory and the majesty: for all that is in the heaven and in the earth is thine" (1 Chron. 29:11).

"With God all things are possible", and the angel assures Mary that, "with God nothing shall be impossible" (Matt. 19.26, Luke 1.37). These and other Scriptures reveal that He is of infinite power.

*God's wisdom is infinite:

"Great is our Lord, and of great power; His understanding is infinite" (Psalm 147:5).

The perfection of His wisdom is seen in the works of creation, "In wisdom hast Thou made them all" (Ps. 104:24).

His knowledge embraces all that is past, and all that is to come, "Known unto God are all His works

from the beginning of the world" (Acts 15:18).

"All things are naked and opened unto the eyes of Him with whom we have to do" (Heb. 4:13).

"Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His

judgments, and His ways past finding out!" (Rom. 11:33).

*God's goodness is infinite: All that He created He looked upon and saw to be "good" (Gen.

1.31).

"The earth is full of the goodness of the LORD" (Ps. 33:5).

"He is good, for His mercy endureth for ever" (Ps. 136.1)

The Christian needs no proof of God's goodness beyond the knowledge of His gracious gift of His eternal Son to redeem His people and save them from their sins. This is divine goodness, truly infinite, and beyond our comprehension.

God is the Maker arid Preserver of all things: "In six days the LORD made heaven and earth, the

sea, and all that in them is" Ps. 20.11).

“By Him were all things created that are in heaven and that are in earth; visible and invisible" (Col. 1.16).

He is Preserver-"Thou hast made heaven ...the earth and all things that are therein, and Thou preservest them all" (Neh. 9.6).

These declarations aft all derived horn the sure Word of God, and they are the foundation upon which the doctrine of the Holy Trinity rests. They reveal the majesty and glory of ONE GOD. The Scriptures show with equal clarity that the Son is God and the Holy Ghost is God, and that there is a Trinity of persons in the Unity of the Godhead.

"There is but one living and true God, everlasting, without body, parts, or passions: of infinite power, wisdom and goodness: the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be Three Persons, of one substance, power and eternity; the Father, the Son and the holy Ghost." The Son of God is very and eternal God, of one substance and equal with the Father, and that in the Son two whole, perfect and distinct natures, the Godhead and Manhood, were inseparably joined together in one Person.

The basis concludes with the declaration that, "The Holy Ghost, proceeding from the Father and the Son, is of one substance. majesty and glory with the Father and the Son, very and eternal God."

The True Deity of the Lord Jesus Christ

Among the errors relating to the Person of the Son there is the notion that He is God only in an inferior sense, a created being, and not "very" and a' true" God, and not co-equal and of one substance with the Father. Some deny the divinity of the Son altogether, and some deny that He had "two whole and perfect natures, the Godhead and manhood".

Some would assert that on earth He was man only, and that after His resurrection He was God only. Some would deny His perfect humanity and some would deny His perfect deity.

The old Testament speaks of the Messiah in these terms:

“Gird thy sword upon thy thigh, O most mighty: Thy throne, 0 God, is for ever and ever; He is thy Lord, and worship thou Him: His name shall be called... the mighty God: This is His Name whereby He shall be called, the LORD (Jehovah) OUR RIGHTEOUSNESS: "and Zechariah declares that He is the “fellow" (or equal) of the Lord of Hosts. (Ps. 45. 3, 6, 11; Isa. 9. 6; Jer. 23.6; Zech. 13.7).

Christ exercises the power and wisdom of God:

When the promised Messiah was on earth He showed by His works and by His Word that He was indeed "God with us".

Those mighty works which could he done alone by "the LORD God, who only doeth wondrous things" (Ps. 72.18)

Christ performed by His own power and by His own mere word. He healed the leper, gave sight to the blind, raised the dead, calmed the storm, all by His own power. If it is objected that the Apostles wrought miracles although they were only men, it must be remembered that they derived their power from Him, and acknowledged it.

Another proof of the Savior's deity is seen in His knowledge of the hearts of men. Solomon prayed to Almighty God, "Thou, even Thou only, knowest the hearts of all the children of men" (I Kings 8.39), and yet we read that Jesus "perceived the thoughts", that "He knew all men... and knew what was in man". In this He exercises a power that belongs only to God only (Luke 9.47, John 2.24, 25).

Again, who can forgive sins, but God only? He says, "I, even I, am He that blotteth out thy transgressions", but the Lord Jesus said, "The Son of Man bath power to forgive sins" (Matt. 9.6).

He is worshiped as God

The Savior said, "It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve" (Matt. 4.10), and yet without rebuke He allowed this worship to be paid to Himself and declared that "All men should honor the Son even as they honor the Father" (John 5.23).

We read of a leper, a ruler, disciples in a ship, a woman of Canaan, and a man born blind, that they "came and worshiped Christ".

After His resurrection, Mary Magdalene and the other women "held Him by the feet and worshiped Him".

Thomas met with no censure when he addressed Him as "My Lord and my God" (John 20. 28).

He who properly received the worship due only to the Lord our God, He must be indeed the Lord our God.

He is declared to be God

How do the disciples speak of the risen and ascended Lord, when He has sent the Spirit of Truth to guide them infallibly into all truth John taught, "The Word was God... and the Word was made flesh and dwelt among us, and we beheld His glory..." (John 1). In another place be says, "Jesus Christ is the true God and eternal life" (I John 5.20).

Paul tells the Romans that Christ "is over all, God blessed for ever" Rom. 9:5). To the Colossians he declares that "in Christ dwelleth all the fullness of the Godhead bodily." To Timothy he affirms that "God was manifest in the flesh" (I Tim. 3:16). In the Epistle to Titus he speaks of the Lord Jesus as "the great God and our Savior" Titus 2:13).

Peter also speaks of Him as "God and our Savior Jesus Christ" (2 Peter 1:1).

In the vision of Christ in glory set forth in the Revelation, Christ announces His presence to the beloved Apostle, "I am Alpha and Omega, the beginning and the ending, which is and which was, and which is to come, the Almighty" (Rev. 1:8,17; 22:13).

At His Name every knee shalt how, of things in heaven, and things on earth, and things under the earth (Phil 2:10).

All creatures must raise one united voice of adoration to our Savior God, saying, "Blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever" Rev. 5:13.

The Son is God, and of one substance with the Father

The Lord Jesus Himself said, "I and my Father are One" (John 10.30).

He is the only begotten of the Father, full of grace and truth; He is before all things: His goings forth were from everlasting: He was in the beginning with God: and the Word was God. (John 1.14; Col. 1.17; Micah 5.2; John 1.1,2).

He took upon Himself man's Physical Appearance

He was born into the world and "increased in wisdom and stature". He hungered and thirsted, ate and drank, felt weariness and fatigue, pain and sorrow, was moved with compassion, and wept over the grief of those whom He loved, and over the foreseen ruin of Jerusalem.

"He was made like unto His brethren," and as they are "partakers of flesh and blood, He also Himself likewise took part of the same" (Heb. 2.17, 14). "He took upon Himself the form of a servant, and was made in the likeness of men, and was found in fashion as a man" (Phil. 2:7, 8).

In this respect He is described as man-" There is one Mediator between God and men, the man Christ Jesus" (Acts 2:22, 1 Tim. 2:5).

In His human nature He was truly man, born of a woman (Luke 2:6,7). It is equally true that He was sent forth from God, "When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law" (Gal. 4.4). The Godhead and Man were inseparably joined together in one Person This mysterious union we cannot understand or presume to explain, but we maintain it to be true because it is clearly revealed in the sure Word of God.

As God, He could say, "Before Abraham was I AM"; as man, He was the seed of Abraham.

As God, He was David's Lord; as man, He was David's son.

As God, all power and honor in heaven and earth were His: as man, "He was compassed with infirmity".

As God, He was Lord of all things by right of creation, for "without Him was not anything made that was made"; as man, He was destitute of worldly goods and "had not where to lay His head."

As God, in His hands were the issues of life and death, and He had power to Jay down His life and power to take it again; as man, "He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened He not His mouth" (Acts 8.32).

Even after His ascension He is revealed as the One Mediator- "The man Christ Jesus". Paul speaks of the ascended Lord as the future Judge "That man whom God hath ordained".

The Holy Spirit is revealed as a Person

It is needful to establish the aspect of the truth first, so that it may then be shown that this Person is Divine and of one substance with the Father and the Son. Those who deny the deity of the Holy Spirit invariably deny His distinct personal existence. When the Lord Jesus was about to leave His disciples He promised them, "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... The Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you..He shall testify of Me... I wilt send Him unto you... He will guide you into all truth. .. He will show you things to come ... He shall glorify Me . . He shall receive of mine and shall show it unto you"(John 14:16,26; 15.26; 16.7,13,14).

The Lord Jesus Christ Himself was a Person, and it is clear that the "other Comforter" was to be a Person also. The things which Jesus said of the Comforter are quite unintelligible if the Comforter is not a Person. He must be a Person, if He is sent, teaches, brings things to our remembrance, and shows the things of Jesus to us. These are descriptions of a Person-hearing, receiving, testifying, speaking, reproving, instructing and guiding.

Testimonies from the Epistles of Paul

Paul tells us that "The Spirit helpeth our infirmities and maketh intercession for us with groanings which cannot be uttered" (Rom. 8. 26). This can only be true of a Person who helps and intercedes. "To one is given by the Spirit the word of knowledge...but all these worketh that one and the self-same Spirit, dividing to every man severally as He will" (1 Cor. 12).

It is incredible that an inspired writer should use language of this character, attributing all these operations to the Spirit, if that Spirit were not a person. Again the Apostle warns us not to grieve the Holy Spirt of God, and grief is an affection that cannot be attributed to anything but a Person. Therefore the Holy Spirit is a Person, and this is clearly asserted by the Holy Scriptures.

The consideration of those Scriptures which name the Holy Ghost conjointly with the Father and Son leads to the same conclusion. The command is given to baptize in the Name of the Father and of the Son and of the Holy Ghost.

The Father and Son are Persons and the same must be true of the Holy Spirit. The Lord Jesus did not command His disciples to baptize in the Name of two persons and an abstract influence. The inspired benediction - "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all", make it equally clear that just as the Father is a Person, and the Son a Person, so also is the Holy Spirit a Person.

The Holy Spirit is a Divine Person - "Very and Eternal God"

Sample of the evidence from the storehouse of divine truth:

In Judges 15:14 we read, "The Spirit of the Lord came upon Samson" but in Judges 16.20, after Samson had yielded to Delilah, "The LORD (Jehovah) departed from him". Therefore "the Spirit of the Lord" is the Lord Jehovah, the eternal God.

In 2 Samuel 23:2 David affirmed, "The Spirit of the Lord spake by me" - "The God of Israel said"... and thus makes it plain that the Holy Spirit is the God of Israel.

In Job 33:4 Elihu says, "The Spirit of God hath made me", but God is the maker of all things and therefore the Spirit is God.

In Psalm 139: 7 the Psalmist says, "Whither shall I go from thy Spirit, or whither shall I flee from thy presence...”

The following words assert the omnipresence and therefore the deity of the Holy Spirit. In Isaiah 6 the prophet says, "Mine eyes have seen the King, the LORD of Hosts . . . also I heard the voice of the Lord, and He said, Go and tell this people, hear ye indeed, but understand not. The Apostle Paul quotes these words in Acts 28.25, 26. "Well spake the Holy Ghost, by Esias the prophet unto our fathers, saying, Go unto this people and say, hearing ye shall hear, etc." The Person whom Isaiah names as the King, the Lord of Hosts, is no other than the Holy Spirit.

The Apostles show that the Holy Spirit is God

In the New Testament the Angel who announces to Mary the miracle of the Savior's birth says, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore that holy thing that shall be born of thee shall be called the Son of God" (Luke 1.35). Here the angel assigns as a reason why Christ should be called the Son of God, the fact that He was to be conceived by the operation of the Holy Ghost, and it must follow that the Holy Ghost is God.

In Acts 5:3, 4, Peter in condemning Ananias uses the expressions lying to the Holy Ghost and lying to God, as synonymous. "Why hath Satan filled thine heart to lie to the Holy Ghost? thou hast not lied unto men but unto God." In lying to the Holy Ghost Ananias lied to God. Therefore the Holy Ghost is God.

Paul writes to the Corinthians, "Ye are the temple of God" (I Cor. 3.16), and "Your body is the temple of the Holy Ghost" (I Cor. 6.19). From a comparison of these texts it follows that the Holy Ghost is God.

Paul says, "All Scripture is given by inspiration of God" (2 Tim. 3:16)

Peter says, "Holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1.21). Therefore the Holy Spirit who inspired the writers was God. All these texts, and many more, lead to but one conclusion-that the Holy Ghost is God.

He is equal to the Father and the Son

The Lord Jesus Christ describes blasphemy against the Holy Ghost as a sin more unpardonable even than blasphemy against the Son of Man (Matt. 12.31). How can this be, unless the Holy Ghost is God?

The same Spirit is said to search even the deep things of God, to know the things of God, to give all spiritual gifts, such as wisdom, knowledge, healing, miracles, prophecy, etc. Almighty God alone can do these things, but they are constantly ascribed to the Holy Ghost, who is thus declared to be God.

He is "of one substance, majesty and glory with the Father and the Son, very and eternal God.” Paul expressly calls the Holy Spirit "The eternal Spirit" (Heb. 9:14). If further confirmation were needed it could be gathered from the words concerning baptism in the Name of Father, Son and Holy Ghost. How could the Name of the Holy Ghost be placed side by side with that of Father and Son, unless He is in truth "very and eternal God"? In administering the ordinance of baptism is it conceivable that the name of an inferior being should be placed on a perfect equality with that of the Almighty Father?

The Scriptures make it known that there is no God else beside Him, and "His glory He will not give to another" (Isa. 42.8). The Person whose Name stands with that of Father and Son is Himself God-the Holy Ghost.

The same may be said of the benediction with which Paul invokes the grace and blessing of God upon the Christians at Corinth - "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all." It would be blasphemous to introduce into such a benediction the name of one who was not of one substance, majesty and glory with the Father and the Son.

The Holy Spirit proceeds from the Father and the Son

He is "the Spirit of truth which proceedeth from the Father", as our Lord declares in John 15.26. He is therefore said to be sent by the Father (John 14.26; Matt. 3:16; 1 Cor. 2:11,14; 3:16, and Matt. 10:20).

The same Holy Spirit is said to be sent by the Son, and is called the Spirit of the Son, and the Spirit of Christ (John 15:26; 16:7; Rom. 8:9; Gal. 4:6; Phil. 1:19; 1 Peter 1:11). Thus the same expressions which are spoken of the Spirit in relation to the Father are spoken of the same Spirit in relation to the Son-and for the same reason, that the Holy Spirit "proceeds" from the Son even as He "proceeds" from the Father. Father and Son send forth the Spirit, Who is a Person, eternally Divine, and One with them in His being, in His majesty, in His glory, and in His power.

Trinity in Unity

From these Scriptures it is made plain that there is but One Almighty God, and it is demonstrated with equal clarity that in the unity of the Divine Being there are Three Persons "of one substance, power and eternity". The solemn words, "In the Name of the Father", signify God the Father, and that the Father is God. The words which follow-" and of the Son, and of the Holy Ghost"-signify the Son Who is God, and the Holy Spirit Who is God.

Paul well knew that it is written, "To whom will ye liken Me, or shall I be equal? saith the Holy One" (Isa. 40.25; 46.9). No reasonable or reverent Christian can for a moment imagine that the inspired Apostle would have written a solemn blessing in the Name of Almighty God (2 Cor. 13:14) deliberately placing the Divine Name in the middle, between the Names of Jesus and the Holy Ghost, unless he believed, and desired us also to believe, that Jesus Christ is God, and that the Holy Ghost is God, and that in unity with the Father they are the One Almighty God.

The doctrine unfolded in the Old Testament

The revelation of this truth formed a part of God's earliest revelations to mankind. The Hebrew name which we translate "God" is "Elohim"- a noun of the plural number, often joined with plural adjectives and verbs clearly denoting a plurality of Persons in the Godhead.

Genesis 20:13, "God caused me to wander", where "God" and "caused" are plural.

Joshua 24.19, "He is a holy God", where "holy" and "God" are plural).

To show that the Deity is nevertheless One, the plural "Elohim" is often joined with singular nouns and pronouns. "In the beginning God created... Here "God" is plural, while "created" is singular.

The title by which the Almighty is designated, "The LORD thy God", is in the Hebrew "Jehovah Elohim"- Jehovah is singular, denoting the unity of the Godhead, while Elohim is plural, denoting a plurality of Persons in that unity.

It must be remembered that these revelations were made to a people constantly warned against the polytheism of the surrounding nations. It is inconceivable that Moses, writing under the inspiration of the Holy Spirit, should use words indicating a plurality of Persons in the One Eternal God, unless he had been irresistibly impressed with this mysterious truth, and desired to communicate it as an essential part of the revelation.

The truth revealed in the words of the Lord

"Let us make man in our image, after our likeness" (Gen 1:26).

"Behold the man is become as one of us (Gen. 3:22).

"Let us go down" (Gen. 11:7).

"Who will go for us" (Isa. 6:8).

No reason can be given why the Almighty should speak thus of Himself, if it were not true that "in the unity of the Godhead there are Three Persons of one substance, power and eternity.

Father, Son and Holy Spirit in the Book of Isaiah

There ane some very clear testimonies in Isaiah.

"When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him; and the Redeemer shall come to Zion... saith the LORD" (59:19,20). Who is this "Redeemer"? "I the LORD am thy Savior and thy Redeemer, the mighty One of Jacob" (60:16). Three Divine Persons are spoken of - The Spirit of the LORD, the Redeemer - the Eternal Son, who should come to Zion - and the LORD, who speaks by the Prophet.

In another place we read, "The Lord GOD and His Spirit hath sent me" (48.16). A study of the context shows that the speaker is the Messiah, the Son of God, and the three persons of the Holy Trinity are clearly indicated, the Lord God (the Father), the Holy Spirit, and the Son.

Biblical Standards of Separation

"I am a companion of all them that fear thee, and of them that keep thy precepts." Psalm 119:63

I. GENERAL TEACHING: Phil. 2:15; I Peter 4:2

Ephesians 5:1-13

"uncleanness" / impurity of lust, luxurious and profligate living

"filthiness" / obscene

"foolish talking" / mwrologia / impious or godless and to teach or speak out

"jesting" / eutrapelia / 1X in N.T. / biffoonery, boorishness, Lit. "easily turned"

Not serious in right situations, foolish and quick witted or speaking lightly of

spiritual truths, fast with quips, wisecrack, scoff, etc.

II. CHALLENGE: I Kings 18

III. SPECIFIC PRINCIPLES: cf. Deut. 7:1-6; Neh. 13:23-25

*Personal choice not to marry outside of the will of God

2 Cor. 6:14 "unequally yoked together"/ eterozugouteV / Pres Act Ptc / from etero meaning the same nature or kind and zugouteV meaning joining or balances

2 Cor. 6:15 "concord" / sumfwnhsiV / agreement

2 Cor. 6:16 "agreement" / sugkataqesiV / joint deposit of votes! Approval, join up with!

2 Cor. 6:17 "separate" / aforisqete / mark off by boundaries, limit, exclude

"touch not" / aptesqe / Pres Imper / adhere or cling to

* Separate from idol worship and those that use idols

Cf. I Cor. 10:21-23; Mal. 2:11; Ex. 34:16

*Separate from all who are carnal

Cf. I Cor. 5:9-13; Psalm 26:4-5,9; Psalm 106:35

*Separate from the influences of the world system

Cf. James 4:4; Psalm 101:3

*Separate from disorderly brethren

Cf. 2 Thess. 3:6,11,14; I Cor. 5:11

by Myron J. Houghton, Ph.D., Th.D. Introduction. The Statement of Belief of Faith Baptist Theological Seminary affirms the following truth concerning Jesus Christ: "We believe that Jesus Christ...gave Himself as a perfect substitutionary sacrifice for the sins of all men.

The Issues: Not all Christians agree with the above statement. One Reformed theologian states, God, existing in eternity outside of and anterior to all time, decreed to send the Second Person of the Trinity into the world, at the appropriate moment, to save a chosen few. He came to make salvation actual and certain, not merely possible.

This view has been called Limited Atonement, although some theologians prefer Definite or Particular Atonement, and others Unlimited Redemption or Particular Redemption. (Reformed Theology Today by Louis Hodges).

Response to Limited Atonement verses: Those who believe in limited atonement point to Bible verses like Acts 20:28 where we read about "the church of God, which he hath purchased with his own blood" and Ephesians 5:25-27 where we read that "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing".

In response we point to Galatians 2:20 where Paul states that God's Son "loved me, and gave himself for me." No one suggests this verse is teaching that Christ loved and died for only Paul. Thus, in the same way, the verses in Acts and Ephesians quoted above do not teach that Christ died for the church alone.

Hebrews 2:10 teaches that Christ died to bring "many sons safely to glory. Obviously this benefit of salvation is limited to believers alone. But this is not the only purpose for Christ's death. The previous verse teaches that Christ tasted "death for every man." Thus, while I recognize that one purpose for Christ's death was to actually secure the salvation of those who would believe, I believe this is not the only purpose. I also believe that Christ died to make salvation available to everyone.

Biblical support for general atonement: There are a number of verses in the Bible that teach Jesus Christ died as a sacrifice for the sins of everyone:

2 Peter 2:1 describes those false teachers who bring swift destruction upon themselves as "denying the Lord that bought them." In the NT, 3 Greek words describe redemption, and these words describe a progression: the first word refers to the purchase of a slave; the second word refers to taking the slave out of the slave market, while the third word describes setting the slave free. It is this first word that is used in 2 Peter 2:1. These false teachers who deny Christ were purchased by Him but not removed from the slave market or set free. Interestingly, Louis Hodges recognizes the problem this verse poses for those who teach limited atonement. He states, "Particularly troubling is II Peter 2:1. Reformed interpretation of this text needs further study." (Hodges, page 188).

In 1 John 2:2 we are told that Jesus Christ "is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." "Propitiation" has the idea that the death of Christ was a sacrifice that removed God's wrath. Whether this benefit is permanent or temporary, actual or potential, is not explained. What is clear, however, is that the 2 groups receiving this benefit are not Jewish believers and believers of all ethnic backgrounds; rather, the 2 groups receiving this benefit are believers and the whole world.

In 2 Corinthians 5:14-21, Christ's love motivates believers because they realize that if Christ died for everyone, it was because everyone died [when Adam sinned and thus needed a savior from sin and death-v 14]. Furthermore, Christ's love motivates believers because they understand the moral obligation of all believers ("they which live") to live for the One who died and rose again for them (v 15). Specifically, the value of Christ's death for the world is stated in verse 19 as a reconciliation, [a removal of hostility between the world and God. And we are not left to wonder about the nature of this reconciliation: it is both temporary ("not imputing their trespasses unto them" something which will not be true at the Great White Throne Judgment - see Revelation 20:11-15) and potential (the message we are to give to the wrld is not, "realize you are already reconciled" but "be ye reconciled to God" (v. 20).

Theological support for general atonement: The Bible teaches that God chose some to salvation (2 Thess. 2:13). There is debate in our circles as to whether or not this election was based on God's awareness of who would trust Christ for salvation, but it is beyond the scope of our article to consider this issue. The point is that those who 'believe in limited atonement think it is inconsistent for people to believe in election but to reject the concept of limited atonement. They ask, "if God has chosen some to be saved, what purpose would be served by Christ dying as a sacrifice for everyone? Would that not be a waste?" An appropriate response can be made by paraphrasing John 3:16-18. God's love for the world is expressed by the sending of His Son so that anyone who believes in Him would not perish but have everlasting life. Notice the difference between purpose and result: The purpose for God sending His Son was not "to condemn the world but that the world through him might be saved"; nevertheless, the result is mixed: "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." Thus, there is a negative result attached to Christ's death as a sacrifice for everyone: it becomes the basis of condemnation for those who do not believe. While God could be righteous in sending the lost to hell for many other sins. He could not be righteous in doing so if Christ had not died as a sacrifice for the whole world.

Practical support for general atonement: The Bible tells us that God's Spirit bears witness with our spirit that we are children of God (Romans 8:16) but He does not whisper this in our ears! He personalizes the gospel promises made in His Word. But there must be promises for everyone in general if this is to happen. After all, there are no promises in the Bible with our names specifically mentioned. The limited atonement view robs the believer of this assurance by making the gospel promises for the elect alone. In such a case, one is left to base assurance of salvation on the ability to persevere. Some Calvinists reject this as a distortion of their view.

They say the Holy Spirit uses the promise that anyone who believes has everlasting life to create assurance. "Fair enough" I say, if that really is their view. But Calvin himself taught that God gives some non-elect a temporary faith which does not save! (see Institutes of the Christian Religion, Book 3, chapter 2, number II, and Reformed theologians like Louis Berkhof agree with Calvin. Berkhof Systematic Theology. Grand Rapids: Eerdmans, 1941 page 502.)

Furthermore, believing that Christ died for the whole world encourages a free offer of the gospel to everyone. We do not preach the gospel to every' person because we do not know who is elect and who is not; we preach the gospel to every person because that is what we were commanded to do! (Mark 16:15). This gospel we preach is nothing less than the truth that Christ died for the sins of the whole world. The offer is given to all because a provision has been made for all!