Dedication to Christian Basic Training
to
my wife, who put up with 20 years of military life,
to
Rev. Tom James and Shirley James,
the Brothers on Guam at Country Church and Grace Chapel, and
Bob Knight who discipled me in the Faith Once Delivered to the Saints
to
Dr. Jim McColl, Rev. Barry Horner, Dr. Gary Long,
Dr. John Grove, Rev. Mike Garrigan, and Dr. Tom Branson
who taught me the deep things of the gospel,
to
Rev. Jim McCay, now with the Lord, and
to
A. W. Pink, a giant unknown in his time,
but mostly to the Glory of God
Preface to Christian Basic Training
What is Truth? This is an age-old question, but in late 20th century Western civilization, it has become an accepted fact among most “learned” people that we can know “truth” (with a small “t”)--but that we cannot know “Truth” (with a big “T”). We can identify pieces of data, events, conditions, etc., as being real and factual--but the big questions of the universe, ultimate Truth, are impossible to answer. In the mundane, important, tragic, comic, or happy events of everyday life, the sages of our age will allow us to perceive little bits of reality, without admitting the possibility or at least the knowability of Reality. This has been somewhat changed in the past decade by the growing popularity of so-called New Age thinking, which takes in various forms of mysticism and superstition, and which is no “newer” than ancient Babylon or Egypt. But the mushy, all-inclusive concept of Truth prevalent among these groups of neo-pagans is no closer to the real thing than the secular version.
Christianity--that is, real, Biblical, evangelical, orthodox, born-again Christianity--has the only answer to the quandary of modern men and women as they face an uncertain future with either no foundation, a false foundation, or a foundation of sand. The problem is that our churches and our professing believers (at least in America) have been so influenced by materialism, “touchy-feely” psychology, and existentialism that we are in danger of becoming a non-factor as the world plunges headlong into a great abyss. We organize politically, we write our legislators, we demonstrate, boycott, rally, and vote, but what are we accomplishing? Where is the revolutionary effect that the church had on the world of the first four centuries of the modern era? The early church revolutionized three continents without the benefits of modern communications or democratic rights, and in the face of great personal danger--where is that power today? Where is the radical, society-challenging and changing power that our spiritual forebears exercised in the Reformation, the Puritan Revival, and the Great Awakening? Has the Holy Spirit abandoned us? Or, have we abandoned His way? Oh, there are those who speak of real revival--we often hear it prayed for. There have been tiny moves of the Spirit in various places. And, there are voices popping up to urge us on to excellence. There is smoke--but where is the fire? Some polls have claimed that 60 million people in the U.S. claim to be born-again Christians. I wish it were so. If there were 60 million true believers in the U.S. consistently following Christ, abortion, the drug culture, rampant poverty in a land of richness, physical and sexual abuse, pornography, and many of our other evils would be ground into powder!
Only the Holy Spirit of God can bring the revival of true Christianity that this evil age calls for. This is not a day for the weak, apathetic, or uncommitted. This is a day for God’s people to arise and follow Him (John 10:27).
There is no magic equation that will fix the 20th century American churches--there is no computer program that we can load, start, and then forget about it while it runs. What is required is what the first church did--and it has nothing to do with controversial gifts, extraordinary phenomena, or any of the organizational ideas of the first church. The four things the first church excelled in are listed in Acts 2:42 “and they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.” The results? Thousands (eventually millions) were saved, and the church grew to worldwide proportions! Did extraordinary phenomena take place? Yes, the Spirit was pleased to grant such things. Were gifts in evidence? Yes, once again, the Holy Spirit was pleased to give gifts to the churches. These things, however, were by-products of revival--they followed the church’s obedient, steadfast devotion to the basics. We in the 20th century American church are sadly lacking in these areas, especially in the areas of teaching and prayer--and without these two legs, the table falls, however strong the other two.
We are woefully inadequate in the area of teaching the truths of the gospel to our people, in equipping them for ministry, for being salt and light in our world. “But,” someone says, “there are so many wonderful teachers, so many books, video tapes, and other materials available.” True, and that only increases our guilt--for we have done little with such riches. Simply put, we may know a lot about end-times prophecy, we may be well-schooled in denominational positions on Baptism, the gifts of the Spirit, Eternal Security, etc., but are our members well-versed on the fundamentals of the faith? We may have a social outreach program of some sort to all different groups in our community, but what do we do with those we reach? How long does it take for a new believer in our congregation to become well-versed in the doctrines of Christianity? If our new believers do know essential doctrines, have they “internalized” them--do the teachings affect the way they live?
The goal of this book is for local churches to awaken to their need to teach and live the basic doctrines of the Faith Once Delivered to the Saints, and to provide a supplemental textbook for that purpose. (Only the Bible can be the main text). This book is not written for scholars, but for students. It is not written to evangelize the lost, but to build up the saints. It is not written to convince the agnostic or the cynic, but to confirm the seeker and comfort and edify the believer. May God’s Holy Spirit aid in that task. Soli Deo Gloria (To God Alone Be the Glory).
Related Topics: Basics for Christians
Appendix 2 A Good Tool Chest
We are blessed in this century and especially in America, with outstanding study aids to help Bible students learn and study the Bible more effectively. The books, Bibles and study aids mentioned below are those I have found most helpful in over 20 years of Bible study.
A Good Study Bible--This is very helpful to any consistent Bible Study program. Study Bibles have built-in concordances, so you can see how words are used in different parts of the Bible, and they have articles that can help you understand facts about archeology, etc. Though I have several kinds of study Bibles, I would NOT recommend that a new student pick one that has footnotes on the same page as the text. By far the best study Bible for me, and one I use constantly, is the Thompson Chain Reference Bible, which comes in King James, New American Standard, and New International Version translations.
1. An exhaustive concordance. This tool helps you locate any Bible word, and trace how it is used throughout the Bible. By far the best two types are the Young’s Analytical Concordance and Strong’s Exhaustive Concordance.
2. A Good Bible Dictionary, such as the one published by Zondervan.
3. Books on Various Topics, as listed in the chapter bibliographies
Suggested Supplemental Reading for Chapter One
1. The Francis A. Schaeffer Trilogy, by Dr. Francis A. Schaeffer, Crossway Books, 1990.
2. Worldviews in Conflict by Ronald H. Nash, Zondervan, 1992
3. The Genesis Record by Henry Morris
4. Genesis in Space and Time by Francis A. Schaeffer
Suggested Reading to Supplement Chapter Two
1. The Battle for the Bible, Harold Lindsell
2. Studies in Theology, Lorraine Boetner
3. The Canon of Scripture, by F. F. Bruce
4. Evidence That Demands a Verdict, and More Evidence That Demands a Verdict by Josh McDowell
Suggested Supplemental Reading for Chapter 3
Knowing God by J. I. Packer
The Attributes of God by A W Pink
The Sovereignty of God by A W Pink
The Existence and Attributes of God by Stephen Charnock
Suggested Supplemental Reading for Chapter 4
Studies in Theology by Loraine Boettner
Oneness Pentecostals and the Trinity by Gregory A. Boyd
Systematic Theology by L. Berkhof
Gill’s Body of Divinity by John Gill
Schaff’s History of the Christian Church, Volumes 2 and 3, by Phillip Schaff
Suggested Supplemental Reading for Chapter 5
The Life and Times of Jesus the Messiah by Alfred Edersheim
More Than a Carpenter by Josh McDowell
Studies in Theology by Lorraine Boettner
Suggested Supplemental Reading for Chapter 6
Bible Passages: Romans chapters 1-5; Galatians chapters 1-4; Ephesians chapters 1 and 2; John chapters 3, 10, 17; Acts chapter 15.
Grace and Justification: Romans 3:21-4:25 by D. M. Lloyd-Jones
The Doctrines of Justification and Sanctification by A.W. Pink
All of Grace by C. H. Spurgeon
Suggested Reading and Study Materials for Spiritual Warfare
The Handbook for Spiritual Warfare by Dr. Ed Murphy
Arming For Spiritual Warfare by George Mallone
Related Topics: Bibliology (The Written Word), Basics for Christians, Bible Study Methods, Library and Resources
Appendix 3 Study Questions and Projects for The Essential Christian World View
Questions
1. If you are a believer, what was your view of absolute truth and of the purpose of human life before you became a believer?
2. If you are not a believer, what is your view of these things?
Projects
1. Watch one episode of at least four different secular talk shows, and write down statements of the host and others on the show that reveal their worldview.
2. Ask non-believers you know to respond to the two basic questions addressed in Chapter One. Note their response.
3. If you are a parent of school-age children, ask some or all of your children's teachers to respond to the two basic questions. Note their response.
4. If you have school-age children, ask them to respond to the two questions.
5. Ask professing Christians you know who are not members of your church to respond to the two basic questions. If you did the similar project for the preface, ask different people.
6. Look up all the verses mentioned in this chapter, and study their contexts.
Related Topics: Introduction to Theology, Teaching the Bible, Apologetics
Appendix 4 Study Questions and Projects for The Inspiration, Inerrancy, and Authority of the Bible
Questions
1. What is the correct understanding of "inspired" when that word is applied to the Bible?
2. What are some examples of incorrect uses of the term "inspired"?
3. How much of the Bible is inspired?
4. Are the words of the Bible themselves inspired?
5. Is any area of human life exempt from the Bible's authority?
Projects
1. Using the advertising section of your phone book, pick out five to ten churches from different denominations, and call their pastors on the phone. Ask the pastors the following questions:
a. Do you believe the Bible is verbally inspired, literally true, and without error?
b. Do you believe the historical accounts depicted in the Bible actually happened?
c. Do you believe the Bible is authoritative in all matters of faith and life?
2. Call five or more pastors from the same denomination as yours, and ask them the same questions as above.
Related Topics: Bibliology (The Written Word), Teaching the Bible
Appendix 5 Study Questions and Projects for The Nature of God
Questions
1. Define each of the attributes of God mentioned in this chapter in your own words:
a.
b.
c.
d.
e.
f.
g.
2. Now, go back to your Bible, and for each of the seven attributes mentioned, find one Bible verse that best defines that attribute of God for you.
a.
b.
c.
d.
e.
f.
g.
Projects
1. Call seven local pastors at random, and ask each of them to define only one of the attributes mentioned in this chapter. Write their responses here for discussion in class later.
a.
b.
c.
d.
e.
f.
g.
2. Talk to seven Christians you know (preferably from a different congregation) and ask them to each define one attribute. Write the answers here.
a.
b.
c.
d.
e.
f.
g.
3. Talk to seven unchurched people and ask the same questions of them.
a.
b.
c.
d.
e.
f.
g.
Related Topics: Theology Proper (God), Teaching the Bible
Appendix 6 Study Questions and Projects for The Trinity
Questions
1. According to the Bible and His own testimony, is Jesus The Eternal God? Name at least two Bible verses that support the Godhood of Jesus.
2. Name at least one verse that shows the Father, Son, and Holy Spirit manifesting at the same time.
3. Is the Holy Spirit a Person? Name at least two Bible verses that support that answer.
Projects
1. Call five pastors of churches different from your own, and ask them the following questions.
a. Do you believe in the doctrine of the Trinity?
b. Is Christ Jesus The Eternal God?
c. Is the Holy Spirit a Person?
d. If you believe in the Trinity, when is the last time you preached a sermon or taught a series on that topic?
2. Call five Christians you know and ask them the first three questions. Then ask them when was the last time their pastor or associate pastor preached or taught on the Trinity.
Related Topics: Teaching the Bible, Trinity
Appendix 7 Study Questions and Projects for The Person of Christ
Questions
1. Did Christ exist before He was born into this world?
2. Was Jesus the Messiah born of a virgin?
3. Did Jesus the Christ die on the Cross for sins, and as a substitute for sinners?
4. Was Jesus Christ literally and bodily resurrected from the dead?
5. Is Jesus Christ going to literally and bodily return to earth at a time in the future?
Projects
1. Study your earlier answers from pastors of various churches. Ask the questions above to pastors who told you they did not believe the Bible to be literally true and without error. Ask the same questions to pastors who believed the Bible to be true and without error.
2. Ask the above questions to at least five Christians from congregations other than your own.
3. Ask the above questions to five unchurched people.
Related Topics: Christology, Teaching the Bible
Appendix 8 The Empty God
A Biblical and Theological
Answer to the False Doctrine of Kenosis
Introduction
An increasingly prevalent teaching in evangelical circles, particularly in charismatic circles, is the doctrine of Kenosis. This false teaching is drawn from impure wells, it is dangerous because of the other false doctrines it leads to, and it flies in the face of the heart of Christian teaching. What is it? The doctrine teaches that the Messiah, in order to assume the form of a servant and become incarnate (into human flesh), had to give up some, several, or even all the powers and attributes of God and "live as a mere man." The advocates of this heresy, in an effort to assume an orthodox posture, try to say that the Son somehow "remains God," though He has given up all parts of that being. This teaching, which denies so much of the heart of the orthodox faith, comes from the misinterpretation and misconstruction of one Greek word.
This word, and the doctrine it describes, refer to the deep, mysterious, but vitally important passage of Philippians 2:5-8, and especially in verse 7, where it says Christ "made himself of no reputation," or "emptied himself." The word in the original is ekenosen, from the root word kenoo, which can mean "to empty." The other references to the word are Romans 4:14, where the meaning is "made void," 1 Corinthians 1:17, where it means "of none effect," 1 Corinthians 9:15, where it means "make void," and 2 Corinthians 9:3, where it means "to be in vain." These references all refer to abstract principles, such as faith, preaching, or boasting--none of them refer to a person, or even to an object. Therefore, the use of the word as it is used in Philippians 2:7 is unique. The question, which shall be repeated later is "of what did Christ empty Himself?" The teachers of Kenosis say that what Christ did was to "empty Himself of all power."
The doctrinal area in which we are dealing is not academic, it involves the very heart and center of our faith. It is also not just a matter for scholars, but is for all of us. Kenotic teaching has become prominent in charismatic circles, and is the basis for much of what they promulgate. Indeed, much of the weird theology that surrounds the so-called "faith" movement is based on a Kenotic understanding of the incarnation, combined with a new-age-like leap of logic that says that since Jesus left His powers and attributes behind and lived as a mere man, we born-again believers are ". . . just as much an Incarnation of God as Jesus was" (Kenneth Copeland)
In another leap of logic, these teachers move then to the Mormon-like doctrine of apotheosis (we are little Gods). This trend so concerned Walter Martin that the last thing he wrote before going home to be with the Lord was a contribution to a book refuting these theological trends among TV evangelists.1 This paper on Kenosis is not a detailed analysis, but is instead an expanded outline with footnotes, covering these major areas:
- The Doctrine of Kenosis This part of the paper includes reference material that traces this view to the 19th-century German liberal theologians that first promulgated the Kenotic teaching, and compares it with modern Kenotic teaching.
- The orthodox position on Christ's humiliation. Includes quotations from noted Evangelical Scholars on the subject.
- A Critical Refutation of the Kenosis doctrine.
- An alternative method of handling the "problem verses" without deviating from orthodox Christology.
I. The Doctrine of Kenosis
A. Classic Kenotic Teaching
1. "About the middle of the nineteenth century a new form of Christology made its appearance in the Kenotic theories."2 This is how Berkhof introduces the subject. He then delineates three forms of Kenotic teaching--the first, and least offensive, seems to fit the general view: "Thomasius distinguishes between the absolute and essential attributes of God . . . and His relative attributes, which are not essential to the Godhead, such as omnipotence, omnipresence, and omniscience; and maintains that the Logos while retaining His divine self-consciousness, laid the latter aside, in order to take unto Himself veritable human nature."3
2. "The essence of the original kenotic view is stated clearly by J. M. Creed. 'The Divine Logos by His Incarnation divested Himself of His divine attributes of omniscience and omnipotence, so that in His incarnate life the divine Person is revealed and solely revealed through a human consciousness.'"4
3. Charles Hodge classes this view under Modern Forms of the Doctrine [Christology], and includes it under a class of doctrines called Theistical Christology taught by various German theological liberals of that era.5 One form of the view is as follows. "...that the Eternal Logos, by a process of self-limitation, divested Himself of all his divine attributes. He ceased to be omnipresent, omniscient, and omnipotent. He reduced Himself, so to speak, to the dimensions of a man."6
B. Comparison with the view of Kenneth Copeland (as a representative of the "Faith Message" school of thought).
This seems to be the general view of the entire "faith message" school of thought, and it is becoming prominent in other charismatic circles as well.
1. "Jesus hadn't come to earth as God; He'd come as a man. He'd laid aside His divine power and had taken on the form of a human being--with all its limitations."7
2. "They [orthodox Christians] mistakenly believe that Jesus was able to work wonders, to perform miracles, and to live above sin because He had divine power that we don't have...They don't realize that when Jesus came to earth, He voluntarily gave up that advantage [deity] living His life here not as God, but as a man. He had no innate supernatural powers. He had no ability to perform miracles until after He was anointed by the Holy Spirit... He ministered as a man anointed by the Holy Spirit."8
C. General Comment
The writer of this paper has encountered this teaching in other theological circles, and in at least one other prominent tele-evangelist who is not from the "faith message" camp.
II. A Positive Affirmation,
from Scripture, of the Orthodox Position
on Christ's Humiliation in Relation to Philippians 2:5-11.
Includes quotations from noted Evangelical Scholars on the subject.
A. The self-emptying of Christ was mainly an emptying of the external trappings and Glory of Deity.
The context of Phil. 2:5-11 is that Christ emptied Himself by taking on the form of a servant. Indeed, the overall issue, from 2:1 through the end of verse 15, is on various forms of outward expression, Christ being the example for the life of the saints in Philippi.
1. Paul was stressing to the Philippians that they should be self-sacrificing, and should not have personal glory in mind as they live their life. Then, he used the Incarnation as an example. (2:1-5)
2. Christ, says Paul, was in the form (morphe, an outward expression of an inward reality) of God, and did not consider this Glory, this expression of equality with the Father something to be grasped, or held on to (see John 17:1-5, 24).
3. Most modern translations say in verse 7 "emptied Himself", but the King James and the New King James read, "made Himself of no reputation." About this difference, one evangelical scholar wrote "The A.V., while not an exact translation, goes far to express the act of the Lord."9 ( In this quote, A.V. stands for Authorized Version, or King James). Then it says, "taking the form of a servant." As we have been talking about outward expressions, vainglory, outward form, etc., and as that is the subject from here through verse 15, the plain sense of scripture here is that Christ's self-emptying was of the outward glory and majesty of Godhood, and that He accomplished that action by taking the form of a servant. This, of course, is what Paul is asking the Philippians to do. Context is vital here--Paul is not telling the Philippians to lay aside, discard, or disregard their natural abilities and talents, (attributes and powers), he is telling them to submit them to the will of God and the good of the whole church.
a. Possibly because of the negative theological background for it, B.B. Warfield went so far as to call the literal translation of kenoo as "emptied Himself" a "mistranslation."10
b. "Nothing in this passage teaches that the Eternal Word (John 1.1) emptied Himself of either His divine nature or His attributes, but only the outward and visible manifestation of the Godhead."11
c. "He emptied, stripped Himself if the insignia of Majesty"12 (Emphasis added)
d. "When occasion demanded, He exercised His divine attributes."13
4. Verses 8-11 continue the thought--Christ is "...found in appearance as a man...", and continued His voluntary humiliation through to the Cross, then is exalted by the Father (as He discussed with the Father in John 17).
5. Other Scriptural references that establish the same principal:
a. John 1:1-14. After laying out His perfections, [(1) "The Word was God"--Deity; (2) "He was in the beginning with God," Eternity; (3) "All things were made through Him..." Creator; (4) "In Him was life..." Self Existence;] John says "and the Word became flesh." It is not that God the Son gave up anything, but that He added something--He took humanity to Himself.
b. 2 Cor 8:9 "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich." He gave up the external glories of His riches, but did He really give up ownership? No--in His earthly ministry, He claimed to be Lord of the Sabbath, and exercised dominion over natural phenomena, disease and demonic forces, and even demonstrated His possession of the power of life and death. His poverty did not consist as much in what He gave up (for He still retained title to it) as in what He took on--our nature.
c. 2 Cor 5:21 "For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him." In His act of atonement, did He give up His own essential Holiness? No, again, it was not that He gave up anything, it was that He added something--He took our sins upon Himself.
B. Do the Scriptures bear out that He possessed the attributes and powers of deity while on earth?
The first, and most obvious reference is His personal conversation with the Father in John 17--He asks (in a "man to man, equal to equal" way) for the return of His Glory. He never mentions the return of His power or attributes--because He still retained them!
1. Omniscience--John 11:11-14 ("...when Jesus was fifty miles away...")14 John 2:24-25, 6:64, 70-71. As for the instances when He seems to be claiming ignorance, they have to do with Him speaking from His humanity, and taking our place, and involve a complete understanding of the orthodox teaching concerning the relationship between the Divine and Human in Christ, which will be discussed in section IV.
2. Omnipotence: (demonstrated most vividly in the power over life and death) John 10:17-18, 5:21-23, Luke 7:14, John 11:43-44, Mat 28:18-20, John 18:5-6.
3. Omnipresence: Matt 18:20, John 1:48 (Ps 139, Gen 16:13), John 3:13 (MAJ . . . Text)
4. Providence: Heb 1:1-3--Note that "upholding all things" was predicated of Him in the context of His earthly ministry of declaring God's truth, and before His atonement, resurrection, and exaltation. Col. 1:17--"In Him all things consist [hold together]" The universe is upheld by His word of power--He holds it together--that is an essential part of who He is. There is no intimation anywhere in scripture that He gave up this function upon Incarnation.
5. Sovereignty: Mk 2:28, Mat 11:27, John 17:2. John 3:35
C. Having looked at the issue piecemeal, we can now conclude it with the powerful testimony of the book of Colossians.
1. Paul says that in Christ ". . .are hidden all the treasures of wisdom and knowledge," (2:3) and ". . . Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in Him dwells all the fullness of the Godhead bodily." (2:8-9, emphasis added)
2. The argument might be (and has been) made that those verses apply to Christ in His exaltation, and not in His humiliation. First, that logic leans to the Gnostic idea of "progression," that the Logos after His exaltation was materially and essentially different (and improved) as a person from what He was during His humiliation. This is the very idea that Paul was fighting in the book of Colossians! The clincher, however, lies in the earlier verses in chapter 1: ". . . It pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself...through the blood of His cross." (1:19-20) All the fullness of God dwelt in Him bodily during His earthly ministry!
III. A Critical Refutation, from
Scripture and from Evangelical Scholars,
of the things implied and taught by the Kenosis Doctrine.
The theologians who crafted Kenotic doctrine were trying to deal with two problems. The first problem was in how to deal with those texts of scripture (as used by the cults) which seem to indicate that Christ was less than fully God, yet do justice to the obvious Biblical teaching that He was "Very God of Very God." The second problem was posed by their understanding that He lived His life in submission to the will of the Father, and largely as a man with a full indwelling of the Holy Spirit. They could not reconcile that in their minds with His full deity. The problem with these teachers was that they were theological liberals--they did not accept the verbal, plenary, inspiration of the Bible. Because of this, they crafted an erroneous philosophical theological answer, and ignored the fact that the problems were already solved by scripture, and had been fully worked out by the teachers and leaders of the early church during the period from A.D. 250-451. In their effort to improve on the Council of Chalcedon, they created many more problems than those they sought to solve--and did not really solve what they had originally perceived to be problems in the orthodox faith.
A. The philosophical and theological bases for the Doctrine of Kenosis are highly suspect.
The thought process began with an incorrect concept of God as the Absolute and Almighty God.
1. Thomasius of Erlangen, one of the first and leading proponents, ". . . distinguishes between the absolute and essential attributes of God," and taught that omniscience, omnipresence, and omnipotence ". . . are not essential to the Godhead..."15
This is patently ridiculous, and there is absolutely no Biblical basis for classing the three "omni" attributes as non-essential for Deity. Philosophical theologians may find a way to make this add up, but in the words of one of this century's great Bible teachers, ". . .There is no other possible alternative between an absolutely supreme God, and no God at all."16 It is impossible to conceive of any being worthy of the title of I AM who does not possess the essential attributes continually posited to God by the Bible. The Bible never mentions God as anything but absolute. The three attributes in question, absolute Knowledge, Potency, and Presence, are foundational to who Jehovah is. The sarcastic charges made by Jehovah against false "gods" usually center in their ignorance, impotence, and immobility (Deut 4:28, Is 45:20, Jer. 10:5, 15). In comparison to idols, Jeremiah says "He who is the Portion of Jacob is not like these, for He is the Maker of all things...the LORD Almighty is His name." (10:16) Indeed, if one reads the awesome passages like Is 40, Job 38:1-42:6, Ps 90, Rom 11:33-36, etc., as well as the countless other verses and passages that extol and marvel at the greatness of the Almighty Jehovah, there can be no other conclusion but that God is Absolute. There is no Biblical way that the Son could give up his divine knowledge, potency, and presence, and remain "in essence" God. The distinction is strictly one of human philosophy. Concerning Kenosis, Charles Hodge, the leading American evangelical scholar of the last century, wrote:
"The theory in question is inconsistent with the clear doctrine both of revealed and natural religion concerning the nature of God. He is a Spirit, infinite, eternal, and immutable. any theory, therefore, which assumes that God lays aside His omnipotence, omniscience, and omnipresence, and becomes as feeble, ignorant, and circumscribed as an infant, contradicts the first principle of all religion..."17
It must be pointed out here that Hodge fully accepted the doctrine of the incarnation, that God came in the flesh, as an infant and a man. However, he saw it in the light of historic Christology, as discussed in section IV, that while all of that was true, Christ was not confined to that form of a servant, and was not limited by it, except that He willingly gave up the exercise of His Glory, and sometimes chose not to use His other powers, though He retained them fully.
2. Berkhof shines more light on the philosophical antecedents of Kenosis when he writes: "The theory is based on the pantheistic conception that God and man are not so absolutely different but that the one can be transformed into the other. The Hegelian idea of becoming is applied to God, and the absolute line of demarcation is obliterated."18 The theologians who concocted this heresy were German scholars steeped in the insidious philosophy of Hegel, the forerunner of both communism and fascism.
B. The vital doctrine of Immutability is completely destroyed by Kenotic teaching.
(Cf. Malachi 3:6; James 1:17; Hebrews 13:8)
1. Biblically, there was no essential change of the nature of the Second Person of the Trinity in His Incarnation, because He did not lose the essential attributes of deity, He took on human flesh and a human nature. In His own essence, He did not change (Heb 13:8).
2. Beyond its effect on the immutability of the Son, it would destroy the integrity of the Triune God if He ceased to be fully and totally the Absolute God during His Incarnation, . "It means a virtual destruction of the Trinity, and therefore takes away our very God. The humanized Son, self-emptied of His divine attributes, could no longer be a divine subsistence in the Trinitarian life."19
C. If the God-Man who died on the cross was not both fully God and fully Man, then the integrity of the atonement is destroyed.
The Blood that redeemed the Church was the "Blood of God." Acts 20:28 If He was any less than God, then His blood sacrifice was not infinitely powerful and able to redeem all who believe in every age.
IV. An alternative method of handling the "problem verses"
without deviating from orthodox Christology.
There are three Biblical concepts which are at the heart of this method: (A) Understanding the biblical doctrine of the two natures of Christ. (B) Understanding His role as our Kinsman-Redeemer and substitute, and (C) Understanding and admitting the existence of the Biblical concept of "mystery"--the fact that there are some things which must be just believed, because there is no way to understand them.
A. Understanding the biblical doctrine of the two natures of Christ.
The Trinitarian Controversy (A.D. 320-381) led directly into a great controversy over the Nature of Christ's Person. Understanding the doctrinal dimensions of this fight, and understanding the conclusions reached by the church are vital to understanding how to combat the cults in this area, since the cults of today are merely the heresies of yesterday refried. During this period of Church History, there were many evil things done in the name of one doctrine or another, yet miraculously, truth triumphed.
1. As the early church wrestled with understanding the Biblical teaching about Christ, there were three views that became most prominent. I will try to illustrate these views by assigning different ways of writing the term , "God-Man" to each view.
a. The Monophysites taught that Christ was the God-man, that is, He was not fully God and Fully man, but a third entity which was a fusion of the two natures (The Kenotic teaching is closest to this among the early heresies.) This heresy was basically a leftover of the Origenistic tendencies of Arianism, and grew strongest in the areas that had been strongest for the Arian view. The battle cry of this party was that Mary was the Theotokos, or Mother of God. The Monophysites carried this erroneous teaching (which survived, though without the Christological conclusions attached) to extremes, and made of Christ a new category of being, with one nature, will, and personality, each a fusion of God and Man.20
b. The Nestorians taught that Christ was the God, Man with two natures so separate as to be a split personality. This teaching developed because of the objections of the church and theological school of Antioch to the growing cult of Mary among monophysite believers.21
c. The orthodox view, which was approved by the Council of Chalcedon in 451, and which has been accepted and proven to be fully Biblical by evangelical Christians since the Reformation, was that Christ was the God-Man, fully God and fully Man, one person with two unmixed natures.22
2. The important key concept in the orthodox doctrine is whatever Christ did, He did as a whole person. For instance, when His human body was beaten, tortured, and died, He suffered as a whole person, so that though God cannot be killed, it can be said that God Died for Our Sins.23
3. Because of the Truth of the two natures, we can Biblically say:24
a. Christ is infinite OR Christ is finite
b. He existed from all eternity OR He was born in Bethlehem
c. He was omniscient OR He was limited in knowledge
d. He is David's Lord YET David's son
e. He is the Ancient of Days YET He was born as an infant
f. He is God over all YET He is the son of Mary
g. He upholds all things YET He is weary with His journey
h. Without Him was nothing made that was made YET He can do nothing without the Father
i. His natural form is the form of God YET He takes on Him the form of a servant
j. He is the same yesterday, today, and forever, YET He increases in stature
k. He Knows the Father perfectly YET He increases in wisdom
l. In His own name, he gives a new and more perfect law and proclaims Himself Lord of the Sabbath
and greater than the temple, YET He is born under the law and is subject to the law
m. He is the Prince of Peace YET His souls is troubled
n. He is King of Kings and Lord of Lords, YET He goes to death at the order of a Roman governor
o. He is with us always unto the end of the world, YET The disciples saw Him being received into heaven out of their sight.
B. Understanding His role as our Kinsman-Redeemer and substitute.
Why was is necessary for the Redeemer to be the God-Man? Why is the doctrine of the two natures of Christ so important? The answers lie in God's law of the goel, or Kinsman-Redeemer, (Lev 25) illustrated beautifully by the historical story of Ruth. Scofield summarizes the principle concisely in his note on Is 59:20.25
1. The kinsman redemption was of persons, and an inheritance (Lev 25:48, 25:25; Gal 4:5; Eph 1:7, 11, 14.).
2. The Redeemer must be a kinsman (Lev 25:48-49; Ruth 3:12-13; Gal 4:4, Heb 2:14-15).
3. The Redeemer must be able to redeem (Ruth 4:4-6; Jer. 50:34; John 10:11, 18).
4. Redemption is effected by the goel (Kinsman-Redeemer) paying the just demand in full (Lev 25:27; 1 Pet 1:18-19; Gal 3:13).
5. Therefore, what we see as Christ's humiliation was done as our goel, our redeemer, our substitute. When He was living, acting, speaking, suffering, denying full knowledge of events, claiming total dependence on the Spirit, etc. as a man, he was doing these things out of His human nature, and in our place. Yet, because He was also God, He could pay the whole price--he lived, acted, spoke, and suffered as no other man ever had or ever could.
C. Understanding and admitting the existence of the Biblical concept of "mystery."
There are some things which must be just believed, because there is no way to understand them.
1. God is unsearchable (Eccl. 3:11, Is 40:28, Rom 11:33-36, Job 5:9, Job 11:7)
2. There are many mysteries in the gospel (1 Tim 3:16, Eph 5:25, 1 Cor 15:51)
3. Christ Himself is a mystery (Rom 16:25, 1 Cor 2:7, Eph 1:9, 3:4, 3:9, Col. 1:27)
D. The three core concepts related above should help us understand how Christ lived His life on earth.
He lived in appearance as a man (Isaiah 53:3, Phil. 2:8), and submitted His will to the Father, and lived His life as a man anointed by the Spirit (Luke 4:16-21). Yet, He retained all His powers, and demonstrated His abilities often as a vindication of His messiahship and proof of His authority (Mk 2:1-12). In the mysterious verse John 5:17, ". . . My Father has been working until now, and I have been working," we are given a clue that He did many of His works "in His own right," though they were always in accordance with the will of the Father. On one occasion, He even lifted the veil of His flesh, took off His servant nature, so His three closest disciples could see Him as He really was (Mat 17:2). On another occasion, He "lifted the hem of His veil a bit"--when they came to arrest Him, He said "I AM," and they all fell down (John 18:4-6).
If we were to make an illustration of Jesus as if He were a policeman going under cover in a bad neighborhood, the Kenosis doctrine has the policeman leaving his weapons at home, along with his badge and other symbols of authority. He can call on headquarters for help, but he himself is helpless and defenseless. The orthodox teaching has the policeman himself as a "lethal weapon", he is a martial arts expert who can kill with a blow--he is skilled on the level that he can reach within a man's chest and pull out his still-beating heart--he can defeat multiple opponents. He can leave His I.D. , badge, uniform, etc., behind just like cop number one, but he cannot cease to be the walking weapon that he is. He looks normal, he appears as helpless as the first policeman, but he has the ability within himself to defend himself. He might choose to call for help; he might even choose to allow himself to be shackled, hurt or killed for the good of the mission--but he has the ability within himself to defeat his enemies. Raise that illustration, and the powers of the second policeman to infinity, and the illustration shows the difference in the two doctrines.
One of the beauties and glorious mysteries of the cross is that He who hung there was at that moment sustaining the universe--the very breath of the Roman soldiers was in His grip. He could have destroyed the Roman empire with a wink, with a thought, but He voluntarily restrained His great power, submitted to the plan He and the Father had agreed to before the world was made, and laid down His life. The entire Trinity was involved here--The Father pouring out His wrath , the Son Propitiating the wrath (Rom 1:18, 3:25-2, 5:8-11), and the Spirit involved in a way the Bible does not specify (Heb 9:14). This is a great mystery, but it cannot be solved by reducing the Son to something not quite God.
E. It is from applying the core concepts above that we can construct meaningful and orthodox answers to the questions of those who refuse to believe in the God of the Bible.
The answer is not to deviate from Truth ourselves through less-than-precise theology--it is to present the whole Truth unvarnished and uncut.
J.I. Packer, the dean of living evangelical theologians, completely rejects the doctrine of Kenosis, as illustrated in his book Knowing God. He says plainly, "The Kenosis theory will not stand."26 I encourage the reader, to see what this Christian leader says about the subject. I hope that my study will be of help, and if you have been infected with this false doctrine I pray you will seriously consider modifying your views in this vital area.
1 Walter Martin's last published writing was a refutation of apotheosis in the book The Agony of Deceit , (Moody Press, 1990). Included in that same book is an article by Dr. Rod Rosenbladt entitled Who Do TV Preachers Say That I Am?, which refutes, among other things, the teaching of Kenosis.
2 L. Berkhof, Systematic Theology, (Wm B Eerdmans Publishing Company, 1940) pg 327.
4 Ralph P. Martin, Kenosis, The New Bible Dictionary (Wm B Eerdmans Publishing Company, 1973), pg 6.89
5 Charles Hodge, Systematic Theology vol. II/III, (Reprint by Wm B Eerdmans Publishing Company, 1977) pp 428-440.
6 Dr. Rod Rosenbladt, Who Do TV Preachers Say That I Am? The Agony of Deceit, (Moody Press, 1990) pp 114-115.
9 W. E. Vine, (Edited by F. F. Bruce) Vine's Expository Dictionary of Old and New Testament Words (Fleming H. Revell Company, 1981) N. T. Vol. 2, pg 25.
11 C. I. Scofied, The Scofield Reference Bible (Oxford University Press, 1917), pg 1258.
12 Lightfoot, cited by Scofield, ibid.
13 Moorehead, cited by Scofield, ibid.
14 Scofield, op. cit. pg 1145.
16 A. W. Pink, The Attributes of God (Baker Book House, 1975) pg 29.
20 Phillip Schaff, History of the Christian Church, Vol. III (Wm B Eerdmans Publishing Company, 1977) p705-783.
22 Loraine Boettner, Studies in Theology, (The Presbyterian and Reformed Publishing Company, 1973) pp 195-203.
26 J. I. Packer, Knowing God, (InterVarsity Press, 1973) pg. 52.
Related Topics: Christology, Basics for Christians, Trinity
General Introduction: Why We All Need the ABCs
We live in an anti-intellectual, anti-authority society, especially when it comes to religious matters. Ours is an existential (based on human experience, empirical) society devoted to the ‘warm fuzzy’ feel good, self-centered mentality that is so characteristic of the New Age movement which has bombarded the country—including much of the church. As a consequence, the terms doctrine or theology are not very popular in Christian circles. In fact, they are often denigrated or belittled. We hear statements like, “We don’t need to know all that theological or doctrinal stuff. We just need to know Jesus.” Or, “Well, I am not a theologian and never expect to be. I just love Jesus.” But knowing and loving Jesus in truth is dependent on the teachings of the Bible. Doctrine is simply another name for teaching and theology means “the knowledge of God.” Often the term theology is used in a general way to refer to other areas of study that relate to the knowledge of God. Biblical theology is simply the truths of God’s Word that give us the knowledge of God, of man, salvation, sanctification, the church, or life and life abundantly.
Jesus Himself said, “You shall know the truth and the truth shall set you free” (John 8:32), and when praying His great high-priestly prayer to the Father He said, “Sanctify them through Your truth, Your Word is truth” (John 17:17). Besides being an attitude of ignorance, such a attitude toward doctrine and theology ignores the Bible as God’s inspired and authoritative Word. It treats God’s Word as simply a lot of superfluous and outdated information—stuff we really don’t need. This elevates man’s wisdom above God’s wisdom when the opposite is really the case.
Isaiah 55:6-11 Seek the Lord while he makes himself available; call to him while he is nearby! 7 The wicked need to abandon their lifestyle and sinful people their plans. They should return to the Lord, and he will show mercy to them, and to their God, for he will freely forgive them. 8 “Indeed, my plans are not like your plans, and my deeds are not like your deeds, 9 for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans. 10 The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. 11 In the same way, the promise that I make
does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.
There is only one way to experience God’s salvation and sanctification and that is through Jesus Christ and the life God gives us in Him. We can only experience this, however, as we listen to the teachings (doctrines) of the Bible, which is our index for faith and practice.
Through his false teachers, who often appear as angels or messengers of light (actually messengers of darkness, cf. 2 Cor. 11:13-15; Jam. 3:5; 1 Tim. 4:1), Satan not only denies Christ as the sole answer but offers many other roads and substitutes to life, but they are all false and lead to destruction.
In Matthew 7:13-14 Jesus said, “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult that leads to life, and there are few who find it.”
To those who had already entered by faith into relation with Christ (as well as others who were listening; v. 28), our Lord describes the comparative unpopularity of their new position. The order of gate and way suggests the gate as the entrance to the way, symbolic of a believer’s initial experience with Christ, which introduces him to the life of godliness. The first Christians were called those of “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Though the mass of mankind is upon the broad way that leads to destruction (eternal ruin), the other gate and way are so small as to need finding. Yet the same God who provided Christ, who is both gate and way (Jn 14:6), also causes men to find the portal (Jn 6:44). Life. Here a contrasting parallel to destruction and thus a reference to the blessed state in heaven, though this eternal life begins at regeneration.1
The Lord goes on to warn against the many false teachers who would arise to lead people through the wrong gate and down the path of destruction.
Matthew 7:15-20 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 16 You will recognize them by their fruit. People don’t gather grapes from thorns or figs from thistles, do they? 17 In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will recognize them by their fruit.
In the context, please note the fruit by which these false prophets are known—it is their teaching, not necessarily their behavior. For how do these wolves appear? They appear in sheep’s clothing. In other words, they look like sheep and talk like sheep. They are often kind and even moral. They use religious terminology and act concerned for people and society, but in reality, they are wolves preaching a false way either in relation to salvation or sanctification or both.
Those who enter upon the narrow way must beware of false prophets, who claim to guide believers but really practice deception. Sheep’s clothing is not to be regarded as prophets’ garb, but is an evident contrast to vicious wolves. God’s people in all ages have needed to beware of deceptive leaders (Deut 13:1; Acts 20:29; I Jn 4:1; Rev 13:11-14). By their fruits. The doctrines produced by these false prophets, rather than the works they perform, since outward appearances may not cause suspicion. The test of the prophet is his conformity to Scripture (I Cor 14:37; Deut 13:1-5). Corrupt tree. One that is decayed, worthless, unusable. The worthlessness of such a tree calls for its swift removal from the orchard lest it infect the others.2
As mentioned, we live in an anti-intellectual, existential, emotional, self-centered, and Satan-inspired environment that seeks to bring people into religious experiences. But this environment either denies Christ and the Bible as God’s final Word, or it seeks to subtract from or add to Christ as God’s solution.
Recently, we heard a prominent daytime talk show host talk about how bad television is becoming and its negative influence on society. In a genuine desire to combat ‘bad’ television, she wants her shows to be a force for transformation, designed to help people turn their lives around. Now this sounds good, right? But it is so deceptive! Unless people know God’s Word even Christians will easily be misled. New Age terms were used such as “center yourself,” “meditate,” “get in touch with your spirit,” “empty yourself,” and invite the great source (or whatever you want to call it) to “come into your heart.” One show was devoted to showing how you can have all the money and success you want simply by thinking positively.
God’s Holy Word teaches us that to combat such false teaching, we need to know and be trained in the Scripture. This is a very strong thrust of the Bible, especially, the New Testament.
Ephesians 4:11-14 It was he who gave some as apostles, some as prophets, some as evangelists, and some to be pastors and teachers, 12 to equip the saints for the work of ministry, that is, to build up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God—a mature person, attaining to the measure of Christ’s full stature. 14 The purpose of this is to no longer be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who with craftiness carry out their deceitful schemes (emphasis mine).
Colossians 2:1-5 For I want you to know how great a struggle I have for you, and for those in Laodicea, and for as many as have not met me face to face. 2 My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches of full assurance in their understanding of the knowledge of the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I say this so that no one will deceive you through arguments that sound reasonable. 2:5 For though I am absent from you in body, I am present with you in spirit, rejoicing to see the order and the firmness of your faith in Christ. (emphasis mine)
2 Pet. 1-3 But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves. 2 And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered. 3 And in their greed they will exploit you with deceptive words. Their condemnation pronounced long ago is not sitting idly by; their destruction is not asleep.
So how do we protect ourselves and other believers from this onslaught? And where do we begin so we can also truly experience the grace of God in Christ? In other words, where does this process begin? It should begin with the basics—with a study like the ABCs For Christian Growth, Laying the Foundation. The key terms used in this title (‘ABCs,’ ‘Christian Growth,’ and ‘Foundation’) were carefully chosen because they each express biblical ideas and objectives God has for the Christian. So many Christians today are biblically illiterate. The sad fact is, this is true even in churches that claim to be Bible-centered. Because of this, and as an incentive for the study of the ABCs, I believe it is important and helpful that we see the emphasis the Bible has on the key terms used in the title for this series of studies.
If you are a new Christian, you may not be aware that very little time today, in contrast to the past, is devoted to indepth Bible study and expository preaching. In times past, solid Bible teaching occurred both Sunday morning and evening as well as on Wednesday night. This was the minimum for most evangelical Bible churches, but that is not the case today. Some churches are seeking to maintain a strong Bible teaching emphasis through small groups, and this has replaced Sunday and Wednesday evenings. But too often these small groups are more fellowship and sharing oriented, than Bible centered. The fellowship, the sharing and caring play an important role, but never to the exclusion of the Word.
Thus, since the terms used in the title of this series are not only biblical, but have a strong focus in the Bible, I believe a brief look at these terms is needed to grasp their significance, their need in the church of today, and the objectives of this series of studies.
The Concept of Growth
One of the clear teachings and objectives of the New Testament for believers is that of spiritual growth. When we are saved, no matter how old we are physically, we are born into the family of God as babes (little children) in Christ (cf. 1 Cor. 3:1f; 1 John 2:13 [children, paidia, babes]). Obviously, one of the fundamental needs of a child is proper nourishment and training to promote healthy growth. Thus, there is the strong emphasis in Scripture on spiritual growth for believers in all stages of maturity (see also 1 Pet. 2:2; 2 Pet. 3:18; Phil. 3:12f). The plain fact is, a failure to grow up spiritually is considered abnormal and deserving of rebuke or censure since growth is also a matter of choice.
Who is responsible for our spiritual growth? The Bible teaches us that a failure to grow is a matter of neglect for which two parties are responsible—the spiritual parents (church leaders and those who lead people to the Lord) and the individual believer himself. The following passages demonstrate this:
(1) Spiritual growth is a prime responsibility for church leaders and other mature believers. The New Testament emphasis in the epistles on teaching and sound doctrine and caring for believers (see verses below) illustrates this along with the very idea of the role and function of elders who are to shepherd the flock (Acts 20:28; Eph. 4:11-16; 1 Thess. 2:1-12; 1 John 2:12f; 1 Tim. 4:6, 11, 13; 1 Pet. 5:1f).
(2) Spiritual growth is also a responsibility for the individual himself. The following verses teach us that God holds us all responsible for our own spiritual growth to some degree. This includes the responsibility to follow the teaching and example of sound and godly leadership (cf. Heb. 13:7, 17; 1 Thess. 5:12f; 1 Cor. 3:1f; Heb. 5:11-6:1f).
The Concept of the ABCs
Since we all begin as babes in Christ, we must begin with the basics, the ABCs of the Word. This idea is solidly brought out in Hebrews 5:11-6:1. The author of Hebrew had advanced truth that he wanted to communicate to his readers about the Lord Jesus, but he knew they could not grasp it because of their spiritual sluggishness and indifference. This sluggishness and indifference had also contributed to the continuation of their spiritual immaturity, the other reason for their inability to go on in growth.
They had evidently been taught the basics (note the word “again” in verse 12), but they had failed, for whatever reason, to properly learn and go beyond what the author calls the “elementary principles” (NASB), “beginning elements” (NET Bible), “elementary truths” (NIV) of the oracles of God or God’s Word. “Elementary principles, truths,” is a translation of the Greek stoiceion, “one of a row, hence a letter (of the alphabet),” and so by extension, “the basics of knowledge, the ABCs of any subject.” Just as in first grade, the ABCs are the building blocks, the foundation on which other knowledge is grasped and related to, so all Christians need to know the basics of the Word if they are going to be able to move on to spiritual maturity and productive Christian lives as those who can also teach others (vs. 12a).
In Hebrews 6:1, the author continues his exhortation. Once the basic principles concerning Christ are grasped, the author wanted these believers to grow toward greater and greater spiritual maturity through steady spiritual growth. They were to continue to discern between living truths of what we have in Christ and lifeless forms, the shadows of the Old Testament such as were found in Judaism in the washings, baptisms, and rituals. Note that in verse 3 the writer identifies himself with his readers and expresses his own need to continue to grow. None of us ever arrive, so to speak. We all need to continue to grow.
In the context of this passage, several ABCs are mentioned (6:1-2). Among these are “repentance from dead works and of faith toward God.” One of the fundamental problems in the church today, as always, is legalism or the problem of dead works—man working in his own steam to be accepted or to gain favor with God, and even to experience his own sense of significance.
People need and desire three basic things, which we can also identify with the letters, ABC: (1) Acceptance (we have been accepted by God by grace through faith in Christ), (2) Belongingness (as regenerated members of the family of God, we belong to God and to one another), and (3) Competence (through God’s enablement, we can do whatever God calls us to do—He gives us the Holy Spirit, our enabler, and spiritual abilities). But man’s bent and Satan’s delusion is to get people to seek these either apart from God’s answer in Christ, or just partially through Christ and partially by adding something (works).
The point is, if our understanding of God’s grace and faith in the work of God for us in Christ (grace) is lacking, we will miss the abundant life that is ours to experience in Christ. Christians must have their lives founded firmly on the truth of faith alone in Christ alone, and this is true not only for salvation from sin’s penalty, but also for sanctification, spiritual change and the experience of the Christ-exchanged life—a work of the Spirit in which we cooperate by faith.
The Concept of the Foundation
No superstructure can be built, spiritually speaking, so that it can withstand the spiritual torrents it will face without a proper foundation. The ABCs form the solid foundation we need. But this is just another of those word pictures used in the New Testament to teach us how vital it is that we lay a sound doctrinal foundation. A couple of passages illustrate this:
Matthew 7:24-27 Everyone who hears these words of mine and does them is like a wise man who built his house on rock. 25 The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!”
In conclusion to his teaching in this passage, Jesus presented the two options open to His listeners. They were now responsible for what they had heard and must make a choice. Note the element of personal responsibility here—they could build on one of two foundations.
One foundation was likened to a big rock and the other to sand. The point is that a foundation determines a structure’s ability to withstand the storms we all face in life as illustrated by the words rain, floods, and winds. The rock foundation not only represented the Lord Himself but also the truths He had been teaching, especially the truth concerning a righteousness through faith which also produces an inner transformation through spiritual growth.
The sand, by contrast, spoke of pharisaic righteousness, an external and hypocritical righteousness of human works. The people were well acquainted with the so called righteousness of the Pharisees and many were basing their hopes on this kind of righteousness.
In the storms of life (the winds and the torrents of rain) the first foundation, the rock would give stability; the sand would result in destruction or ruin.
Thus, those who hear and heed words of Jesus are wise; those who do not are foolish. Only two courses of action are possible—two kinds of roads and gates (Matt. 7:13-14), two kinds of trees and fruit (vv. 15-20), two kinds of foundations and builders (vv. 24-27).
Once the foundation has been laid, we need to continue to grow and go on to greater maturity. When we fail to do this, we will regress and become hardened in our hearts (cf. 3:7f). Other passages that use the foundation metaphor are 1 Corinthians 3:10-12; Ephesians 2:20. Hebrews 6:1.
The Concept of Sound Doctrine
In keeping with the importance of having a solid foundation are the terms ‘sound’ or ‘healthy’ doctrine. To show our need not only of doctrine, but healthy, accurate teaching, we have another strong emphasis which exhorts us to not only train and bring believers to maturity, but to also guard the great truths of Scripture. The following passages and their sheer number demonstrate just how important sound doctrine is to the purposes and plan of God and to the people of God that they might not be led astray.
2 Tim. 1:13-14 Hold to the standard of sound words that you heard from me and do so with the faith and love that are in Christ Jesus. 14 Protect that good thing entrusted to you, through the Holy Spirit who lives within us.
1 Timothy 6:3 If someone spreads false teachings and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,
2 Timothy 4:3-4 For there will be a time when people will not tolerate sound teaching. Instead, following their own desires, they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. 4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.
Titus 1:9 He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.
1 Timothy 4:6-7 By pointing out such things to the brothers and sisters, you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. 7 But reject those myths fit only for the godless and gullible, and train yourself for godliness.
1 Timothy 1:10-11 10 sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. 11 This accords with the glorious gospel of the blessed God that was entrusted to me.
Paul concluded this inventory of sinners in 1 Timothy 1:10-11 with an all-inclusive reference to any behavior which is contrary to sound doctrine (lit., to “healthy teaching”; cf. 2 Tim. 1:13), including no doubt the very behavior of the false teachers themselves. “Doctrine” here is didaskalia, “teaching” or “the content taught,” used seven times in this epistle (1 Timothy 1:10; 4:1, 6, 13, 16; 5:17; 6:1).
It is through the Bible and its revelation of Jesus Christ that people can know God and experience God’s provision of righteousness for salvation, deliverance from sin’s penalty (Rom. 1-4) and sanctification, deliverance from the power and reign of sin (Rom. 5-8). Thus, in Romans 6:17 Paul wrote, “But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form ( tupos, “form, figure, pattern,”)3 of teaching (or doctrine) to which you were committed.” Paul had just declared, “For sin shall not be your master, because you are not under the law, but under grace.” Though the Law pointed forward to the coming Messiah as God’s solution for sin, one of the Law’s primary purposes was to show man to be a sinner and in great need of the coming Savior (see 1 Tim. 1:8-10; Rom. 7:7). The point is, the Law could command, but not enable. It did not give justification nor sanctification righteousness. These can only come by knowing and responding in faith to the glorious message of the gospel of Christ.
Knowing God and experiencing Him in all aspects of life is both factual, involving an intellectual comprehension of the truth, and personal, involving a personal response to that truth by faith. And we cannot bypass this order. Faith is ultimately worthless unless it is based on truth, on that which is able, willing, and available to deliver.
… Healthy relationships must be based upon both a factual and a personal knowledge of the one loved. Thus it is with knowing God. A healthy relationship with God must begin with an intellectual knowledge of who He is, which then matures into a deeper personal experience of knowing God in life. God manifests Himself to us on the mountain peaks, in the valleys, in the swamps—in all aspects of our lives.4
Knowing God and experiencing Him in the salvation He offers us in Christ is not void of experience and the work of God in the heart or on the emotions, but it never excludes knowing and understanding the truth of Scripture.
1 Everett F. Harrison, The Wycliffe Bible Commentary, New Testament, (Chicago: Moody Press) 1962, electronic media.
2 Harrison, electronic media.
3 “Form of teaching” refers to Christian teaching that is in keeping with the revelation of God in Christ; see also 1 Timothy 1:11.
4 Gary E. Vincelette, Basic Theology Applied, editors, Wesley & Elain Willis, John & Janet Master, Victor Books, Wheaton, 1995, p. 15.
Related Topics: Basics for Christians
