Biblical Doctrines

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Brian O. McKenzie Sr. M. Div . , Th.D candidate Professor


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W hat exactly will Bible Doctrines do for

me and why should I learn them? Biblical-That which relates or operatesaccording to the Holy Scriptures.Doctrines- The term doctrines meansteachings.

Biblical Doctrine therefore seeks as amethod, to make an Investigation intothose teachings and organize the materialsystematically into complete units of thought relevant to the subject.

Bible Doctrines simply is a means by which we organize the major teachings of the Bible in complete statements (calleddoctrines).


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In what ways is Theology helpful? It is helpful because correctdoctrinal belief is essential to acorrect relationship between thebeliever and God ( see Genesis 11:1-9,

Exodus 20:1-17).Doctrine is helpful because itprovides a measuring rod by whichone can evaluate their behavioragainst a standard (See Romans 7thChapter).Doctrine is needful because of thelarge numbers of alternative belief systems competing with Christianity.


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L ets L ook At Christianity Through Non-Christian Eyes Sayid Qutb That Hideous Schizophrenia Nevertheless, if the Christian ideal

remained the same as Jesus revealed it, it could've brought Christians back to aholistic law The Apostles altered the Scriptures in hiding Many legends were interpolated from different conflicted sourcesThe gospels are hybridsources pieced together from different authors. Paul is the chief propagator, aRoman converted to Christianity. Pauls theology is a combination of Romanpaganism and Greek philosophy. Paul wrote the epistles after the 1 st Century.

Dayananda Sarasvati Extracts from the Light of Truth No educated man canbelieve this narrative. Only barbarism would permit a teaching that God wouldcome down and be born of a virginMary had sex and conceived a child andconjured up this story to avoid capitol punishment. Jesus wasnt the son of God. If he was then why on the Mount of Temptation, would he allow himself to suffer being God, If he created everything then why couldnt he turn thestones into breadNow, concerning the paralyzed man, it is impossible that arighteous Judge accept punishment for the guilty. Righteous people do not needChrist only the guilty.Gunapala Dharmasiri Buddhist critique of the Christian concept of God Theexistence of the soul cannot be verifiedThe soul doesnt exist. Man canachieve enlightenment on his own merit and not an Supreme being as noted by Christianity.Prof. Kwasi Entende There is no God. If God created man then who createdGod? Christianity is a brain-washing superstition that is unverifiable.


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Bible Doctrines

In this unit we will deal with the concepts of Divine Revelation andInspiration.

The purpose behindRevelation.

The means by whichGod revealsHimself.

Arguments for theexistence of God.


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W hat exactly is Revelation and what is

its purpose? ETSOEPYTXS- Is defined as Gods self disclosure of Himself that wasonce before hidden. It is in fact God who allows God to becomeknown through the revelatory act.General Revelation-The disclosure of Gods self through nature, human history and mans constitutional makeup.Special Revelation is defined as Gods self disclosure through special means. These means are: Historical events, divine speech and the Incarnation.W hat exactly is the purpose behind someone revealing themselves?One discloses themselves to another person for the purpose of

relationship.The very character of Revelationimplies the self-offering of God on Gods own initiative to allow the divine One to become known ( Gal 1:12; 2:2). Thomas Oden Hence, the reason why God offers Himself is to become known by those whom He discloses Himself to.


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W hy Is relationship sought? Because the original purpose behind creation was relationship (Acts 17:24-31, Romans 1:18-32). Due to mans corruption, there was movement away from the Edenic ideal (Gen.3:23-24, 4:16, 6:11, 11:4).

Because of mans corruption, what he sees he beholds with corrupted eyesand perceives with corrupted sensibilities. Even though these sensibilities

are corrupted, they still can comprehend and apprehend some things about God-It should be noted that God is apprehensible not comprehensible.What tools has God given man so that he might engage in this

apprehension?Teleological. (order) P salms 8:3,Genesis 1:14-16.

Anth ropological. (ma n-religio n) Genesis 11:4-5, Acts 17:22-23 .C osmological. (cause) Genesis 1:1, Job 38:1-6,M oral. (morali ty-law) Genesis 5:1, Acts 17:27-28, Romans 2:11-16.O ntological. (co ncep t of perfec tion, aes thetics) Romans 1:21 ,


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W hat makes Special Revelation special? Althoug h the testimo ny of the maker is blurred i n C rea tion, Its testimo ny is s till speaki ng and stillcompre hensible never theless.S pecial Revelation as a facet of the

study of Gods self disclosure isdiscovered in 3 modalities. Gods

special revelation can be seen in (A)

Historical Events, (B) DivineS peech, (C) The Incarnation.The purpose of S pecial Revelation isnot to offer an increase inknowledge but to create the space

for an increase in relationship.


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Beth Rapha Christian College and Seminary

We will discuss theInerrancy of Scriptureand its Canonization .

Is the Bible erra nt?If the Bible has mis takes , how ca n we trus t it?We will also discuss theissue of w hat the processof the C anoniza tion of theScrip tures looked like.


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Bible Doctrines Wh en we sa y the word I nerra ncy what comes to mi nd? Please translate, O ne de y Tima thy went to the store to bye some milk bu t

instead he wi th some mee t. Wh at you mus t unders tand is that when Inerra ncy is spoke n of i t does not

purpor t to sugges t that the Bible is wi thout error. Wh en the word error is

spoke n of as i t rela tes to the Bible , the mi nd goes s traig ht to inaccura te, falseor crea ted i nforma tion. This leap would lead o ne to believe that it isuntrus twor thy. Some of you mig htve held this co nvention that the Bibleexis ts wi thout mis takes (errors). T he co ncep t of Inerra ncy does not arguethis. Wh en we speak of I nerra ncy we are purpor ting that T he Inerra ncy of Scrip ture mea ns that Scrip ture i n the origi nal ma nuscrip tsdoes not affirm a nyth ing that is co ntrar y to fac t. -Wayne Grudem.I nerra ncy mea ns that when all fac ts are k nown, the Scrip tures i n their origi nal au tograp hs and properl y interpre ted will be s hown to be w holly truein ever ything that they affirm , whether that has to do wi th doc trine or morali ty or wi th the social , physical , or life scie nces. -Paul Fei n berg noted b y

Norma n Geisler.


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Bible Doctrines Inerra ncy focuses o n the ques tion of

theVeraci ty of the Scrip tures; I.e. are theScrip tures telli ng the Tru th abou t whatever subjec t it is deali ng wi th. For example , T he rod a nd reproof givewisdom , but a child lef t to himself

bringeth h is mo ther to shame. -Proverbs29:15. Is this s tateme nt True ?

A sof t word tur neth awa y wra th? 15:1. In what ways are the Scrip tures erra nt? Gramma tical errors , the rou nding of

numbers , varia nt readi ngs of cer tain passages. We affirm the inerra ncy of the origi nal

docume nts and the truths enclosed therei n yet no guara ntee is made for the copiesthat followed these au tograp hs.

The source is i nerra nt, not the resource.


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C an we trus t the Scrip tures , and if so then how? M oving from primac y to rece ncy lets exami ne how the Jews took care of

the Hebrew Scrip tures. God is a li tera te God. Exodus 32:16 , 34:1 -4, The nation is expec ted to mai ntain the people i n the k nowledge of the

Law because if there is no Law there ca n be no rela tionship. Deu t. 6:1 -13, 30:10 , 31:9 , 2 Ki ngs 22:8 -23:1 -28, Daniel 12:4.

Eve n the heathen wise me n were aware of the Scrip tures. M atthew 2:1 -6.

Would they have made suc h a jour ney or relied o n a bod y of Scrip turesthat were u ntrus twor thy? Acts 24:14 Paul notes believing everything laid dow n by the law or

wri tten in the prop hets. Paul affirms the veraci ty of the Scrip tures tospeak to life's vicissi tudes. Roma ns 15:4. I t is Inerrant in this wa y

Ger hardsso n notes, T he chief co ntent of Jewis h cul ture as well as of Jewis h educa tion was tradi tion, the memories of the pas t, with thedepar ture from Eg y pt and its ce ntral fac t. These memories were kep t alive b y a system of ri tual a nd ceremo nial w hich in Talmudic times hadalread y achieved a n extraordi nar y richness the ce nters for the

preserva tion and mai ntenance of this sacred tradi tion are:


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The centres are: The home, with its habits and customs of worshipThe synagogue and the Temple, with their public worship on feastdays, Sabbaths

The places of educationThe CourtsThe foundations of the knowledge of, and familiarity wit, the Torah, laidat home. The child grew up in a milieu in which religious, ethical andsocial behavior-patterns were stamped and permeated by the Torah.In addition they had to learn important passages from the Torah byheart.-pg.73-74.One should always study the Torah first and meditate on it afterwardsOne should always recite, (although one forgets and) although onesdoes not understand what one is saying. First learn then understand.Let a man first learn and then penetrate.

He who reads without melody and repeats without song, concerninghim the Scripture says:Therefore I also gave them statutes which werenot to their advantage (Ezekiel 20:25). Forgetfulness was eagerlyfought in the Jewish mind.Devices employed to aid in memory were


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Devices used in Jewish MemorizationTh ere were diverse devices utilized to ensure proper memorization of t h eScriptures and t h e Laws.First learn then penetrate-R. Kahana (denotes repetition)It is a mans duty to state (a tradition) in his teachers words.-HillelDo not learn T ora h only from one teac h er. Multiple teac h ers are preferred. -R.Hisda (denotes diversity in perspective and repetition of material)

A man should always teach his pupil (orally) in the shortest way. -R. Meir (denotes condensation and abridgement)Catch-word or association principle utilized.

Acrostics utilized. See Ps.9-10, 25, 34, 37, 111, 112, 119, 145, Nahum 1.Rabbis saw the use of memory tools as affirmed by Scripture. See. Jeremiah31:21, Joshua 4:1-10.The Talmud employs the use of simanim to foster exactitude in memorization.For example, see wave offering requirements and note this simanim used tohelp foster exact memorization. Za DaD YaHaZ. Pg. 155Memory+Manuscript.Cantillation and singing employed. Learning is assured only if fixed in all 248members of the body.- R. Meirs learned wife. (denotes the use of the entirebody in learning Torah and tradition.


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Inerrancy and canonizationcontinued?

Th e term canon means reedand was an instrument used tomeasure t h e lengt h and distanceof a t h ing. In speaking of Scripture t h e term denotes t h e

scope or distance of t h e Hebrew and New T estament Scriptures.One might ask why did we need acanon in the first place? Listen toa story you all mig h t know

Luke wants us all to listento t h estory of one of t h e 1 st Centurysmost notable teac h ers.


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W hy was a fixed canon needed for both Jews and Christians?

For the Jew A fixed canon and areduction to text was needed out of fear of forgetting the Law of God,

which would consequently result ina loss of relationship, areoccurrence of Gods W rath and areoccurrence of divine judgment incaptivity again.

A fixed canon would ensure thatthe generations would have aheritage with the God of theirforefathers and enjoy the benefitsof life under the covenantalpromises.

A fixed canon ensured thateverything suffered, endured andenjoyed, by the ancestors would notbe lost to the winds of time.

For the Christian A fixed canon and areduction to text was needed out of fear of corruption of the W ordsand W orks of Jesus Christ.If lost it would result in a loss of relationship, disobedience to Christand eventual judgment at the 2 nd

Coming of Christ. A fixed canon would ensure thatgenerations would come to know Christ and experience the life Hemade available to all.

A fixed canon would prepare

generations to come for theEschaton , so that they might havehope when things looked bleak.


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W hat were the movements of Transmission? See image. This is how the tradition was transmitted

The Tradition is delivered from eyewitnesses according to Lukeand is in circulation before Luke writes and even afterwards (Luke1:2). See I Cor.15:1-3, 11:2,23, I Thess. 2:13, 4:1, II Thess. 2:15,3:6, Gal. 1:9, Phil. 4:9, Col. 2:6.

This tradition is in oral form first just like the Jewish tradition was,but before we go any further lets examine the 4-Source

Hypothesis or whats known as the Documentary Hypothesis.-seeimage The Tradition is in transmission until the 1 st book is written (Epistle

of James 45AD) and until the 1 st Gospel (St. Mark 60-68AD/someauthorities date Luke earlier 60 AD) is penned. It remains an oraltradition until that tradition is threatened by Judaizers and Gnosticswho claim to have the Truth. One of the first instances of someform of internal competition between Christians- Gnostics,

judaizers, x lies in the Acts 15:1-29 drama, Colossians 2:18, IJohn 1:8,2:18-20,29.

Now at this point it is fitting to note the issue concerningauthorship. How do we know the names of the authors of thewritings?


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Transmission and authorshipMostly our information about the authorship of

the Gospels comes from the early Church

Fathers.Papias (AD70-155) was a disciple of the

Apostle John. He notes in his Explanation of the L ords Discourses that he had establishedafter careful scrutiny that Mark was theinterpreter of the Apostle Peter and recordedthe words of the Lord in his gospel. He alsonotes Matthew as being the author of hisGospel. Read passage from canon pg119Luke is noted from internal and externalevidence as being penned by Luke. Col.4:14,Philemon 24, 2 Timothy 4:11. The usage of the terms they and we indicate that Luke was

with Paul during his ministry and towards theend of his life in Rome. Eusebius affirmsauthorship as well.

Johns authorship is affirmed by Polycarp andPapias who were both his disciples. Eusebiusaffirms John the Apostles authorship


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The move towards CanonizationMarcion AD100, who was a very charismatic pastor in Asia forms the first

Canon of Scripture. It included a partial Gospel of Luke and 10 PaulineEpistles (all but 1-2 Timothy and Titus are included). Marcion isrejected by the orthodox Church and its leadership (Polycarp andPapias) for proposing doctrine that ran against the grain of orthodoxteaching (God of OT and NT are two different Gods, Jesus was notborn of a woman, etc.).

Marcions heresy is countered by the Churches move to fix a canon that

reflected what was consensually taught and believed by theCatholic/Apostolic Church. The Canon Muratorianus AD200, becomes the Catholic Churches response to

Marcions fixed canon as it affirms what is maintained Apostolically.From this point onward the Gnosis teaching doesnt die, it only resurfaces

because the leadership in these Churches were convinced that they wereright.

As noted earlier, the priest Ezra closes the OT Canon. If It hadnt been closed then why were the Apocryphal books not included in the Hebrew Bible? Secondly, why did

Jesus nor his Apostles quote from these books ( note Jude-Enoch). The Canonization of the Hebrew Bible was dependant on whether the books were written by a Prophet,Priest or King. The Apocryphal books appear Intertestamentally post-400BC


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Criteria for Canonization Was the book written by an

Apostle. A postolicity. Was the book Ancient. Did it

come from the time of the Apostles. Antiquity .

Did the book teach that whichlined up with alreadyunderstood practice andbelief. I.e. Christology.Ort h odoxy.

Was the book widely utilizedamongst the Churches of

Christiandome. Cat h olicity. Did the book have that

sacred stamp of Inspiration.Inspiration.

There were three types or segments under which the textsof antiquity fell. BishopIreneaus basically spearheadedthis call for a fixed criterion withwhich to scrutinize the writingsappearing at this time.

1. Accepted Books- OT ascanonized by Ezra, 4 Gospels, Acts, Epistles of Paul, 1 Jo h n,1Peter, Jo h ns A pocalypse?

2. Disputed Books-James, Jude,Hebrews, 2 Peter, 2-3 Jo h n,Jo h ns A pocalypse.

3. Spurious Books- Acts of Paul,

S h

eph

ard of Hermas, A pocalypse of Peter, Barnabas,T eac h ing of t h e A postles,Gospel of Hebrews, Gospel of Th omas, Th e Gospel of Matt h ias, Acts of Paul and Th ecla, Acts of Jo h n, Acts of Th omas.


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Biblical Theology I: God and Humanity

W hat Is Biblical Interpretation and who were the main characters involved in its

development?

W hy is the study of thehistory of Interpretationimportant in present

times?


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Biblical Interpretation in the Beginning The term Interpretation in the Greek

language is Hermeneuein whichmeans explain, interpret or translate. At this point it should benoted that what determines theChristians hermeneutic is Jesus

journey on the Emmaus road with thetwo travelers. W hen Jesus wastalking with them the Scriptures notethat OEM EV\EQIRSW ETS 1[YWI[WOEM ETS (MIVQLRIYWIR( Lk 24:27).

Jesus explains, translates and interprets w h at t h e Hebrew Scripturesmeant concerning Himself. In thissame sense we can say thatBeginning from Moses God is the onethat originates or demonstrates whatInterpretation is and how it is to bedone (Exodus 3:13-17). The purposeof Interpretation therefore is to clarify,explain and elucidate who this God isand what He wants.


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Biblical Interpretation in the Beginning The second instance of Biblical Interpretation actually begins under the

ministry of Nehemiah and Ezra. See Ne h emia h 8:1-9. This experience of reading in t h e book in t h e law of God distinctly, and

gave t h e sense, and caused t h em to understand t h e reading ( vs.8 ) wasrepeated between the testaments after the return from exile.

This form of Interpretative institution was called the T argum , which werethe oral translations/interpretations of the Hebrew Scriptures. TheseT argums were reduced to text to ensure their posterity. Remember,

w h enever a reduction to text of tradition was aut h orized it was mainly dueto t h e t h reat of t h at tradition becoming lost or corrupt. Th e t h reat h ere wast h e Greco-Roman empires domination of t h e middle-east w h ic h forced redefinition wit h in Greco-Roman boundaries.

The Rabbinic Judaism movement of Palestine produced the Halaka h andHaggada h and the Mish na h . The 1 st was a compilation of principles andregulations related to conduct as deduced from the Hebrew Scriptures, 2 nd

the Haggadah was a compilation of writings, stories and parables thatillustrate Hebrew texts. Finally the Mishnah contained oral teachings bythe Rabbis on the Hebrew Scriptures. Of note, it was to these traditionsthat Jesus spoke when debating with the Pharisees. See Matthew5:21,27,31,33,43,15:2.

Following the emergence of these texts comes the Talmud-commentarieson the Mishnah and the Midrash-Interpretation of the Hebrew Scriptures.


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Biblical Interpretation with the Apostolic Fathers100AD-590( 7 th Century)AD

The three methods practiced bythe Apostles were to Interpret theScriptures Typologically, Literal-Contextually and then Principle-

Applicationally. The ApostolicFathers practiced the sameprinciples as the Apostles had.

At this point the Early ChurchFathers began to Interpret theScriptures using T radition asmeans towards interpretation.W ithin this means are the tools of typology, allegory, midrashic andtraditional Interpretive.

Because the Fathers sometimeshad difficulty interpretingScripture the same way, anappeal was made to the apostolicsuccession of Church leadershipto define what Scripture reallytaught.


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Interpretation During the Middle Ages 590-1500ADThe Middle Ages begin with the Fall of theRoman Empire. The Interpretive methodsof the Early Church provided the catalystby which Middle Age scholars wouldInterpret Scripture. Biblical Interpretationduring this time followed along 5 diversepatterns. They were: (1) TheCatenachain of Interpretations fromFathers (2) The Allegorical method (3)The Quad layered meaning behind texts

{L.A.M.A}. (4) The Literal/Historicalmethod (5) Scholasticism. Thomas Aquinas (whose picture is featured to theright) was the leading thinker during theMiddle Ages. He produced the SummaTh eologica . It was a rational, systematictheology on the beliefs of the Church.It should be noted that at this point, themethod of Interpreting the Scriptures Allegorically was beginning to fall out of favor and a rationalistic view of Scriptureenters. W illiam of Ockham became thename associated with the removal of unnecassary points leaving only the facts.This method would be called OckhamsRazor.


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Interpretation During the Renaissance 1500-16501.The Renaissance marked a critical turn in the

history of Biblical Interpretation up to this point.W ith the Renaissance came a boom not just inthe Arts and Sciences but also in the circles of Christian scholarship.

2.Humanism was the catch-phrase of theRenaissance and flowed into the thought life of the Church. Christian Humanists like Erasmusfought against the cold-cumbersome movementsof Scholasticism. The Church sought for a moresimplistic faith that enabled devotion andintimacy with God.

3.Another characteristic of this new movement wasa re-ignited interest in the original Greek-Hebrewlanguages that provided a fresh glimpse atScripture, which was seen as the basis of

spiritual devotion. In 1506 Johann Reuchlinpublished a Hebrew Grammar and in 1516Erasmus published the Greek New Testa mentwith Latin translation (not the Vulgate). Allegoryfell into ill repute. Martin Luther and John Calvinbecame the two figures responsible for the newage of Hermenuetics. Sola Scriptura is the ruleof the day!


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The Post Reformation Era1650-1800.Piety and Rationalism The new moveme nt that emerged ou t of pos t-Renaissa nce Europe was P ietismwhich in a wa y came full circle back to the Ty pological approac h of interpre tation fou nd in the A pos tolic period. Pietism soug ht to revive a deep se nse of devo tion throug h group Bible S tudy, morali ty and pra yer. Jo nathan Edwards probabl y bes t symbolizes pie tism i n America a nd Jo hn Wesle y in England.

Another moveme nt bir thed pos t-Renaissa nce was called Rationalism. Rationalismargued that the huma n mind was capable of discoveri ng truth without the aid of a ny outside tradi tional au thori ty (eve n if that authori ty was the Bible i tself). T heapplica tion of reaso n was e noug h to lead ma n to truth i n all ma tters of religio n reaso n is supreme. - Neil

This movement would set the stage for the removal of the Bible and the Church as pillars of authority in Christian scholastic circles.


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The Modern Era 1800AD-present. The Age of Criticism

This age was filled with advances in thesciences and means by which history wasstudied. As noted earlier, the age of Rationalismprovided the footing from which this new age of Criticism appears. Through theseaforementioned means the Historical-Critical met h od was born. This age witnessed the

examination of everything under the tools andtechniques of verification. What should beunderstood is that with the emergence of evolutionary thought and investigation appeareda desire to undermine the Scriptures in light of this new science.W ell h ausenBaur Bart h BultmannDodd Redaction Criticism ( 1950s)


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Beth Rapha Bible Institute :

God


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Beth Rapha Bible Institute W hen we talk about God, we are talking about a being that has revealedHimself progressively to His creation. This revelation was on His ownterms, for the purpose of creating the space not for more informationbut for a greater relationship. God wants to be investigated and known(Jeremiah 9:23-24, John 17:3).

Through the creative act noted in Genesis 1:26-27, 2:7, God breathesinto man the breath of life. In discussion of God, we discover thathuman beings were made in His image (tselem). This term istranslated as phantom, resemblance, image and representation. W e havebeen made as a representation of God in the sense that we have likequalities or counterparts in our nature that parallel those in God. These

we will callCommunicable Attributes (love, anger, mercy, justice, etc.) andconversely there are those aspects of Gods nature that do not parallelthose found in humanity. W e will call theseIncommunicable attributes (transcendence, Omnipotence, foreknowledge, etc.).


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Beth Rapha Bible Institute Now, as there are 2 ways we

classify the attributes of God, thereare also 2 means we will use toclassify what God is and what Hedoes. The Attributes of God speak toall of the qualities God has in Gods-self .W hat God is we will call Gods nature and what God does we will call Gods properties.Please remember Gods naturerefers to what God is in Hissubstance (essence, i.e. a quartersnature is metal, its properties arethat it is hard, shiny and cold).Properties refers to what God does

which flows out of what He is.


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Beth Rapha Bible Institute ( Nature) Godis Spirit-Genesis 6:3,

John 4:24

( Nature) Godis Holy-Leviticus11:44, I Cor.3:16-17

( Nature) Godis Love-I John 4:8,

Jerem. 31:3

( Nature) Godis Trinity-Isaiah 48:16,

John 15:26

( properties)BecauseGod is Spirit, Heis invisible,eternal, Omni,immutable,inexhaustible,immeasurable,free, self-dependant.

( properties)Because God isHoly, He requiresdistance and fear,cannot, (is)righteous, just,jealous, faithful,

veracious

( properties)Because God isLove, He loves,continuously offers himself,rejoices, (has)mercy, grace,patience,longsuffers, (is)grieved.

( properties)Because God is

Trinity, He isnever lonely ordependant,desirescommunity,oneness,empowers hiscreation withgifts and

comfort.


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Beth Rapha Bible Institute In t h is segment we aregoing to explore t h e

person and work of Jesus C h rist.W e will investigate t h escope of prop h ecy concerning Jesus.W e will examine t h eclaims/works Jesus

made.W e will examine Jesus legacy.


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Beth Rapha Bible Institute The first text that would referenceor prophecy Jesus is found inGenesis 3:15, this text is called theProtoevangelium or first-preaching of the Gospel. One of theassignments of the He/His

would be to bring strife andcontention between the seed of the women and the seed of darknessand to destroy the serpentsinfluence and life in Creation.W hat made Jesus so unique was

what is called the hypostatic Union. This man wouldnt be just man, hedbe God Himself.


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The Nature of Jesus Christ (hypostatic)

Full y M

an Full y God This God would wrap Himself in humanflesh (Hebrews 1:1-3,8, 2:9-11,10:5.Philippians 2:5-8).

The body of Christ becomes the space where

mans fate would be decided (Matthew 20:28,1Timothy 2:5-6). The cross was the vehiclebut the body was the space where Gods

wrath would be resolved (Matthew 27:46). Jesus was a man (Luke 1:42, 2:-, John 11:35,Mark 11:12-13, Matthew 4:1-11, 27:50). All

of these Scriptures bare witness to thehumanity of Jesus. This man Jesus promises the Holy Spirit and itis to Jesus that the Spirit witnesses in itsministry here on earth (John 15:26).

This God would wrap Himself in humanflesh but would retain His Godhood (John10:30, Matthew 16:13-16, 3:16-17).

This God would divest Himself of all of His

divine power but not His nature as God(Philippians 2:5-8, Matthew 4:1-11). Noticethat some of the same Scriptures in use forHis humanity speak for His divinity; and thatis because although his humanity is clearly seen His divinity transcends the circumstances

of the moment to manifest something muchmore that what is apparent. This God willreturn to judge the living and the dead(Revelation 20:12). He will receive His bride atthe end of human history (21:1-8).


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B eth Rapha B ible Institute

The perso n and work of the Hol y Spiri t in Biblical doc trine. T his iswhat is called Pneuma tolog y.

Wh o Is the Hol y Spiri t?Did He/I t show up o nly in the NT ?Did the Hol y Spiri t work the sameway in the O T era as the NT ?

How does the Hol y Spiri t function toda y in the life of the believer ?How does the Hol y Spiri t function in the life of the C hurc h Universal ?


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Beth Rapha Bible Institute

In this lesson we willdiscover and study whatthe nature of mankind is

which is Anthropology.W e will explore thedimensions of mansphysiological and

spiritual makeup.Lastly, we will discussdifferent views of manscomposition.


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Beth Rapha Bible Institute W hat is the definition and nature of mankind?W ell in order to answer that question weshould ask the one who defines allthingsLets examine Genesis 2:6-7.

7.

Biblia Hebraica Stuttgartensia : W it h W estminster Hebrew Morp h ology. 1996,c1925; morphology c1991 (Ge 2:7). Stuttgart; Glenside PA: German Bible Society;W estminster Seminary.

Hence to be a man or human is tosimply

BE. The phrase by Rene Descartes, Cogitoergo sum I think therefore I am isappropriate here in reference to what man is.Man is a being being. Made by his Creator toreflect Him in the earth.


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ScripturesGenesis 1:26-27, 5:1-2, 9:6. 1 Corinthians 11:7, 2 Cor. 3:18, James 3:9,

Romans 8:29, Ephesians 4:23-24, Colossians 3:10.W hat exactly qualifies man to BE a being, being in the image of God?1. Mankinds dominion over nature.2. Mans Relationship is analogous to the I-Thou nature of God.3. Mans Intellectual/emotional/volitional/social/moral/spiritual dimension. If

one would arrive at a definition of what man is it could be that man issupposed to be a representation of God embodied on the earth.

4. W hen God created man He poured some aspects of Himself into man andkept others. The aspects God poured are referred to as Communicableattributes (i.e. ability to love, the capacity to feel joy, live holy, tell the truth, etc)and those He kept are incommunicable attributes (i.e. immortality,omniscience, omnipresence, etc) Genesis 1:27-28, 2:7, Deuteronomy 29:29,Psalm 8:1-9, Hebrews 2:5-11.Man in his constitution as a flesh embodied being is constituted how?

Lets examine some views: T richotomous,Dichotomous, Monism, Conditional Unity.


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Man after the fall After the fall man becomes obsessed with himself-

preoccupied with himself (see Genesis 3:7-9).Consequences of the fall immediately following the transgression was awareness of departedglory (nakedness), covering themselves withfig leaves, hiding from God and passing theblame. Man becomes a consumer

Below are the sins that become stapleissues of Human preoccupation.

Lust-the desire/act to have something out of the boundaries given God.

Gluttony-the desire/act to fill the stomach orthe life without restraint.

Greed-the desire/act to continuously intakeand accumulate without giving back orserving others.


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Man after the fallSloth the desire/act to be freefrom work or responsibilities.

To resist haste and necessity. W rath-the desire/act to feel

unrestrained anger andfreedom to emote out of reasonable boundaries.

Envy-the desire/act to have whatsomeone else possesses and

resent someone elses fortune.Pride-the desire/act to celebrateones own achievements atanothers expense.


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The Nature of Sinand mansneed for Salvation.

This discussion will createthe space for us to discuss what sin is from a Biblicalperspective, where sin comesfrom and what should the

Christian response to sin be.W e will look at how the early fathers dealt with this humandynamic.


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The Nature of SinOne essential note that must be made about this issue of Sin is that if your TheolGod is unstable, your theology of Sin, Salvation, Eternity and any other topic wi just as unstable. Conversely, if your theology of God is stable, that stability will permeate every aspect of your worldview all the same. How this works is simpltheology of God is that God is some cosmic grandpa who only loves His creationnever judges people righteously then it will impact or impede right thinking abou

Your theology of Sin will be severely shaped to give room and freedom for somemost detestable transgressions without remorse or a sense of guilt. Furthermore,theology of Sin is unstable then your theology of Salvation will make it complet feasible that anyone no matter how wicked and unrepentant can enter eternal lifetheology of God is absolutely essential to their theology of everything else.

Taking a few cues from Millard Ericksons Systematic Theology (Baker academGrand Rapids, MI) Sin can be caused by Error, Inattention and Ignorance. Biblic person will be held responsible for the light they were exposed to and what they opportunity to retrieve. Ones lack of interest and willful ignorance of divine trutbe weighed and judged by God Himself. There will be no room for excuses wheof Life is opened.


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The terms for Sin Just as there are 3 causes or categories that Sins can be isolated within, itis important to note that the substance of sin is found in the human soul.According to reformed theology man is depraved (Romans 3:23, Genesis6:5). Without intervention man has no capacity to love or even respond to God (Philippians 2:13, 2 Corinthians 5:18-19). It is not what goes into aman that defiles him but what comes out-Jesus. Below is a list of sins that

make it virtually impossible for one to boast of being sinless. The list isnot comprehensive but it does provide a sobering spectrum on Sin.Missing the mark (Heb. chata, Greek. hamartema) One misses the markbecause they were purposely aiming at the wrong target. Isaiah 53:12, ICorinthians 3:16-17.

Irreligion (Greek. Asebeo, adikon) Absence of righteousness , impiety and disregard for God. Colossians 3:25, 2 Peter 2:8.Transgression (Heb. Abar,, Greek. Parabasis) The act of passing by orcrossing over Gods divine law. Deut. 17:2, Romans 5:14.Iniquity (Awal) This sin exhibits a lack of unity in the individual. Thereis a gulf between past and present behavior. Two facedtedness. Lev.19:15.


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The terms for Sin continuedRebellion (Heb. Pesha, Greek. Apeitheo) This term carries the idea of rebellion and disobedience in the face of what is right. Isaiah 1:2, Heb.3:18, 4:6.Perversion and Abomination (Heb. Awah, Shiqquts and toebah) Theseterms denote a twisting, bending and a distortion from what wasoriginally intended. The intention of that which was created to behave

according to divine design has been twisted to look like something else. Itis perverted and hence a revulsion to God. Hosea 14:1-2, Deut. 7:25, 18:22,31, 20:13, 22:5, 17:1.These terms demonstrate an array of ways man can sin in the Scriptures.God leaves man with no means by which to absolve himself of sin. Johns

epistle notes, If we say we have no sin, we make God out to be a liar and the truth is not in us.-paraphrase.


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Beth Rapha Bible Institute : The Nature of the Church

In this discussion we willbe dealing with the natureof the Church. W e will explore what theChurch is and how it issupposed to functionspiritually, practically,liturgically and socially in the

world in which we live. W e will point to thefunction of the Church inthe last days or theEschaton.


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Beth Rapha Bible Institute : What does it mean to be the Churc h?

The term we use for Church is actually almost as ancient as the Greekterm ecclesia (the Greek term translated Church which literallymeans an assembly of called out ones).The term we use for Church comes from the middle english termchirche, which comes from the Germanic kirika, which in turn

comes from the ancient Greek kuriakov (belonging to the Lord)-derived from the term kurious (ruler, Lord). The termkuriakon had been in use since the 300s; yet, the terms ekklesiaand Basilike(royal thing) were already in use since the early 2 ndCentury.Hence the term Church literally means, An assembly of called out

ones, a body of called out ones, called out to worship the Fatherthrough the Lord Jesus Christ by the power of the Holy spirit. Manypeople have mistakenly refered to the Church as a building but it ishardly that. It is a building but not a physical one, it is a spiritualbuilding built to bring glory to God.


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Beth Rapha Bible Institute : what are the origins of the Church from antiquity?

Lets begin our discussion by examining what God told King David when He told God that hed build Him a house (2 Samuel 7:.)Go and tell my servant David, Th us says t h e L OR D: y W ould you build me a h ouseto dwell in? 6 I h ave not lived in a h ouse z since t h e day I broug h t up t h e people of Israel from Egypt to t h is day, but I h ave been moving about a in a tent for my dwelling. 7 In all places w h ere b I h ave moved wit h all t h e people of Israel, did I speak a word wit h c any of t h e judges 1 of Israel, w h om I commanded d tos h ep h erd my people Israel, saying, W h y h ave you not built me a h ouse of cedar? Hence, we see here a reference to the omnipresence/transcendance and theimmanence of God. God can be everywhere and no where at the same time.Below are the habitations of God since eternity.E ternity and the Garden of E den (Genesis 1:1, 2:8).

The Tabernacle ( E xodus 15:13, 16, 40:29-31, 34-38, Numbers 14:8, Deuteronomy32:9-10, Isaiah 62:4, Jeremiah 12:7-10, Hosea 1:9-10, 2:23.The Temple (2 Samuel 7:17, 11, I Kings 6:13, 8:62-66,Ez ra 5:11-18).The Synagogue (Babylonian captivity, Talmud, Josephus, Philo)The Church embodied the presence of God (Matthew 18:16, 1 Corinthians 3:16).


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Beth Rapha Bible Institute: Functions

In the OT a place is established but in the NT a relationship is envisioned.Relationship becomes the ideal, not an location. (see John 4:21-24, Romans9:24-26, I Corinthians 3:16-17,E phesians 2:8-9, 21-22 Romans 1:16, 10:16).

The functions of the Church are to Make disciples (Matthew 28:19,20). This

teaching is to be literal and as well as exemplary (I Peter 2:12).

The Church functions to edify its members ( E phesians 4:12). How? Koinonia-Acts 5:, I Cor.12:26. Teaching- I John 2:20-27, Gifting- Romans 12:4-8, I Cor.12:1-31,E phesians 4:11-13. Centraliz e and focus giving for welfare programs and

the Gospels promotion I Corin. 16:1-3, James 1:27, 2:15-17. Create the space forworship- Hebrews 10:25, I Cor. 16:2, 14:14-17.

A marriage done right should remind and encourage people about the Church-the body of Christ ( E phesians 5:25-32).


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What are the Forms of Church Government that exist at present?

W hat denominations fall under these governing bodies?

Episcop al Pre sbyt er ian C o ngrega tio nal

ArchbishopBishopEldersDeacons

Presbytery synod(governance by Elders)EldersMinistersDeacons

Pastor EldersDeacons

Episcop al ian,Angl ic an, Chur c h of God/ Chr ist

Pre sbyt er ian,Re fo rme d , Lu theran

Ba ptist , Pen te cost al,n o n- d en o m ina tio nal


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Beth Rapha Bible Institute: Ordinances???

The Church has 2 Ordinances. Those Ordinances or Traditions are :

Baptism and The Lords Supper.Lets examine the four views of the EucharistTraditional Roman Catholic view (Transubstantiation)The Lutheran view (consubstantiation)The Reformed view (presence with)Zwinglian view (symbolism and commemoration)

Lets examine the meaning and essence of BaptismSaving Grace (Romans 6:3-5)Sign and Seal of the Covenant (Colossians 2:11-12, Acts 2:37-41)Token of Salvation and means of identification (Matthew 28:19-20, Acts8:12, 18:8, and 19:1-7)


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B eth Rapha B ible Institute:The Eschaton or the Last Things

In this study we will explore issues and questions related todeath.Individual as well as corporate survival beyond the

grave.The Second coming.The Final Judgment and views of the end times.

Mans final state in eternity.


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E schatology and apocalypticismIn order to approach Jesus Revelationappropriately we must see that it is only apartof a wider body of literature known asapocalyptic literature. Apocalyptic literaturewas a genre of writings that foretold the end of the world as ushered in by a redeemer. The

books that form the corpus of apocalypticliterature are Joel, Ez ekiel, Jeremiah, Zechariahand Daniel.In order to read Revelations properly you haveto view it as you would a trailer of a movie.Trailers show different scenes of the wholemovie. The first scene may be the end of themovie and the last trailer scene might be thebeginning. God is giving a glimpse of differentperiods of salvation history through Johnsapocalypse.


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E schatology or the study of LastThingsWhen we study the topic of Eschatology we must speak specifically to Personaland Corporate eschatology. Personal eschatology is that branch of theologythat discusses the future survival of the Individual beyond the grave andCorporate eschatology refers to the existence of the whole of the Creation atthe end of time. Eschatology means the study of the End things.

Issues in Personal Survival

Dea th is an enemy that was forced or rather invited upo n huma n exis tencethroug h the Fall.Life is lived throug h 2 modes of exis tence (p hysical/spiri tual).All (believer a nd un believer) suffer theeffec ts of the Fall yet in differe nt conclusio ns.The Intermedia te s tate (Soul sleep ,

purga tor y or co nscious exis tence?).

Issues in Corporate Eschatology

The Seco nd C omi ng (TEVSYWMEETSOEPY]MW I TMJERI METhe order of the Resurrec tion at the Endof Da ys. Bo th saved a nd unsaved exis t in intermedia te states u ntil the Grea t Wh ite throne judgme nt and Beamer Sea t judgme nt. Bo th are judged alread y and en joy or suffer to a degree their

judgme nts. At the Grea t ThroneJudgme nt/Rap ture , the fles h isreco nstituted wi th the spiri t/soul a nd it will receive i ts rewards. 2 C or.5:9 -10


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Last Days Ev ent Chart

The culmination of all things begins as a discussion in the First book of theBible and ends in the last. Victory over evil is prophesied as commencing withthe conflict between the seed of the women and the seed of the serpent; itculminates with a final battle between the seed and the seed.

W e arehere.

Hardship/tribulation.

Son of perditionrevealshimself.Peacetreaty signedbetween

Jews/Gentiles. 7 yrspeace.

Antichrist violates treaty and warsagainst

Jews/saints.

Christreturns/Rapturehappens.

ChristReturns.Finally.

Antichrist andBeastthrowninto Lakeof Fire.

Final Judgement/Beama seat

judgment.

Casting crown/New heaven-New earth.


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M illennial Views and Tribulation Views of the E nd.

The 3 Millennial Views The 3 Tribulation Views

Postmille nnialism PreTribula tion

Premille nnialism Posttribula tion

Amille nnialism M edia ting Posi tions


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Final States and Rewards Th e Final State of t h e Rig h teous

We will dwell in Heaven (Matt.6:19-20, Col.1:5,1 Peter 1:4-5), whichis where our works/rewards arestored. Rewards are dependantupon type of work and can belost (1Cor.3:12-15).

Heaven is the dwelling place of God, angels, the saved and theLord (Matt.6:9, Revelation21:3,Matt.18:10,John 14:2-3,

Our life will be characterized byrest, worship, work and service(Heb 4:9-11,Rev.19:1-4,Matt.25:14-29, 1Cor.6:2-3).

We will be like the angels yetidentifiable to one another (Matt.17:)

Th e Final State of t h e Lost

The wicked are they who will beassigned to everlastingpunishment in Hell(Matt.25:41,8:12, Rev.14:10-11,21:8). This place wasdesigned with the devil and his

angels in mind (Matt.25:41).There is no extinguishing of their

flame,worm or torment (Isaiah66:24, Mark 9:43-48).

There are degrees of punishment inHell (Matt.11:21-24) and peoplewho are still in rebellion as wellas those still trying to repent(Matt.25:30).

They all (Devil, angels and lost) willbe thrown into the Lake of Fire.

Biblical Doctrines

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