Preterist-Realism Philosophical Groundwork
Transcript of Preterist-Realism Philosophical Groundwork
Preterist-Realism
~by Vincent M. Krivda, Jr.~
I
Philosophical Groundwork
This groundwork is aimed to be kept within the bounds of Reformed Protestant orthodoxy. It is
thereby normal to begin within the context of Christian starting principles. It is apodictic that
there is Truth.1 The Christian predicates that the Holy Spirit reveals the Truth through the
Scriptures; [by the Holy Spirit] the Truth is to be believed, known, and practiced.2 It would be a
circular argument to simply assert that the Bible is true simply because it is true; one must first
suppose the Scriptures to be true by some justified and authoritative witness.3 If the witness is
the Author of Truth, and He cannot lie4 of His design‟s verity, then His Truth ought to be
received, believed, and obeyed.5 A definite moral imperative is implied thereby.
6 Christians
predicate that God generally heralds His existence and discriminately reveals saving Truth7 in
which He witnesses of His authority by the Holy Spirit.8
An Axiomatic Statement of the Dogmatic Christian
God has chartered a revelation of the Truth. Believers know by the witness of the Holy Spirit that
the Bible is the Holy Scriptures that reveal saving Knowledge of God.
The Catechism states,
…true faith holds for truth all that God has revealed to us in His Word. It
holds for truth all that God has revealed in His Word because it is revealed
in His Word. God's Word is self-authenticating to faith. Therefore, faith
cannot be moved to doubt or deny anything that God has revealed in His
Word by any evidence, argument, ridicule, or pressure from any quarter
whatever.9
Epistemological Groundwork
Christian dogmatism presumes the verity of revealed Scripture independent of provability, and
despite all critical evidences. There are some discursive epistemological applications that may be
formulated thereof. Key inferences include the postulate that (1) Truth may be known. One
1 In this place, Truth is specified to be real in itself and independent of provability.
2 (WCF 1.10).
3 See Psalms 25:14, Proverbs 3:32, Romans 8:16, 2 Corinthians 1:12, 1 John 5:1, 5:9-10, etc.
4 Numbers 23:19, 1 Samuel 15:29, Titus 1:2, Hebrews 6:17-18, etc.
5 See Romans 2:8, Galatians 2:14, 3:1, 5:7, 2 Thessalonians 1:8, 1 Peter 1:22 etc.
6 Luke 6:47-48, 8:21, 11:28, John 13:17, etc.
7 Romans 10:17, Colossians 1:6, 1 Thessalonians 1:5, 2:13, 1 Peter 2:5; 2 Peter 1:19-21ff, 1 John 5:10-12, 5:20
8 John 15:26-27, 16:14-15, Acts 2:33, 5:32,
9 Heidelberg Catechism Q. & A. 21
cannot evade this axiom—for to dismiss it one must first presuppose it.10
(2) The Truth is also
true independent of Belief. (3) Truth is not necessarily evident, but the rational faculties to
apprehend Truth are evidently intrinsic in the belief of the knowing subject.
The Knowledge of saving Truth is not innate in any normal sense; it is the object of divinely
revealed Knowledge. If the believing Christian chiefly presumes that the Truth is basically
revealed only through the Spirit speaking through Scriptures, then it is implied that the
Knowledge of the Truth is not innate universally.11
This is because (1) not all persons know of
the Holy Scriptures or have read them,12
(2) not all persons know the Truth,13
(3) not all
presuppose the Scripture to be inspired,14
nor do all recognize the verity of it.15
Understanding
To define saving Knowledge of the Truth, a distinction must first be made between Knowledge
and the Understanding.
Mankind naturally has the endowed intellectual and rational faculty of the Understanding. This
universal gift16
distinguishes man from the beasts of the earth,17
but that of it which remains
under the curse is nevertheless a brutish understanding18
and not a Spiritual Understanding.19
The
eyes of the heart are blinded by sin,20
subjected by reason that they may be enlightened by the
Holy Spirit21
to know God‟s will.22
It is evident that “the understanding” is not necessarily a
univocal term: (1) the term‟s common usage, (2) the given technical definition (v.s.), and (3) the
Biblical usage for Spiritual Understanding all are commensurable and analogous usages, and find
many applications. It is therefore necessary to affirm specific boundaries of the usages of this
term to avoid confusion and faulty equivocation.
The common usage simply can mean (1) the common sense that mankind has to comprehend
things, events, the words of human experience, and in most cases, (2) to also make some rational
judgments upon this processed data. There are virtually hundreds of Biblical examples, e.g.
Pharaoh of Egypt‟s comprehension of what Moses spoke on behalf of the LORD.23
Moses was
not an excellent speaker,24
and Pharaoh‟s heart was hardened.25
Nevertheless, Moses spoke to
10
For if one claimed Truth cannot be known they would thereby be making a knowable, yet self-contradictory,
Truth statement. 11
Although theologians rightly do speak of a natural apprehension of the Idea of God by the act of His creation, for
the purpose of establishing groundwork for further investigation it suffices to note only of the innate Idea‟s vitiation
by sin. 12
Psalms 147:19-20, Matthew 9:13, 12:3, 12:7, 19:4, 21:16, 21:42, 22:29, 22:31, John 20:9, Romans 3:1-2, etc. 13
Jeremiah 8:7-9, John 8:43-47, 14:17, 18:37-38, Acts 26:25-26, Romans 1:21-25, 1 Corinthians 2:14, 2
Thessalonians 2:10-13, 1 Timothy 6:9, 2 Timothy 2:18, 3:7-8, 4:4, 1 John 1:6, 2:4, etc. 14
John 6:60, Acts 17:18-20, 1 Corinthians 1:18-28, etc. 15
See Matthew 22:29, Mark 12:24, etc. 16
By “gift” the Confessional Standards unduly refer to gifts as not of Grace but of providence. See WCF 5.6-7, etc. 17
See Genesis 1:26, Job 32:8, 35:11, John 1:9, Psalms 32:9, Jude 1:10. 18
See Proverbs 30:2, Isaiah 29:14. 19
Colossians 1:9. 20
Ephesians 4:18. 21
See Ephesians 1:18. 22
Ephesians 5:17, Colossian 2:2, 2 Timothy 2:7. 23
Exodus 5-14. 24
Exodus 4:10, 6:12, 6:30. 25
Exodus 4:21, 7:3, 7:13, 7:22, 9:12, 9:35, 10:1, 10:20, 10:27, 11:10, 14:8, Joshua 11:20.
Pharaoh as the LORD commanded him to speak, and showed terrible wonders.26
Although
Pharaoh did not immediately comply with the LORD‟s declaration, he recurrently reiterated that
which was spoken unto him. This shows that although Pharaoh hardened his heart27
to that
commandment from the LORD, and knowing the LORD not,28
he evidently (1) understood
Moses‟ speech, (2) saw terrible signs and (3) made conscious judgments about them. Although
Pharaoh was dead in sins and a reprobate before God,29
it is implied that he was conscious of
God‟s wrath and judgment poured upon him. It is not a far thing to suggest that Pharaoh and the
Egyptians in some sense knew the LORD.30
Simple Wisdom
All knowledge of brutish understanding is called “the wisdom of the world.”31
Understanding is
the cognitive categorizer of experience that has the capacity to intellectually apprehend the
meaning of expressed propositions in Scripture. Preterist-Realism grants that the term can refer
to either the faculty itself or the comprehension retained by the faculty depending on the usage.32
Brute understanding without Spiritual Understanding does not necessarily beget Belief.33
One
could understand that the Bible teaches the first to be called “Christians” were of Antioch,34
but
still could believe the first to be called Christians were of Jerusalem. Similarly, one could
understand the central theme of Melville‟s Moby Dick, but hardly any with such an intellect
(besides the possible exception of such persons as the pathologically delirious) could find
themselves to regard it in the same way believing Christians revere the Bible. Even the natural
man‟s debased intellect is therefore capable of learning expressed propositions of Scripture.35
Dr. Gordon Clark acknowledges that an unregenerate man can know some true propositions and
can sometimes reason correctly where he writes,
[T]he noetic effects of sin have been used to support the conclusion that an
unregenerate man cannot understand the meaning of any sentence in the
Bible. From the assertion ‘there is none who understands, [Romans 3:10-
18]’ it might seem to follow that when the Bible says, ‘David…took out a
stone…and struck the Philistine in his forehead,’ an unbeliever could not
know what the words mean…Let us grant that the Holy Spirit by regeneration
enlightens the mind and leads us gradually into more truth, but the Scripture
26
Exodus 3:20, 4:21, 11:9-10. 27
Exodus 8:15, 8:32, 9:34. 28
Exodus 5:2. 29
Romans 9:17-18 30
Exodus 7:5, 7:17, 14:4, 14:18, etc. 31
The Scriptures clearly distinguish between “the wisdom of this world” and heavenly Wisdom; Luke 16:18b, 1
Corinthians 1:20-21ff, 2:4-9, 2:13, 3:18-20, 2 Corinthians 1:12, James 3:13-18; also see Romans 2:20. 32
Luke 24:45. 33
See John 5:39-47. 34
Acts 11:26. 35
Matthew 19:7, 22:24, 22:44, Mark 12:19, Luke 10:25-29, John 5:31, also see Matthew 4:3, 4:6.
surely does not teach that the Philistines could not understand that David
had killed Goliath…36
Preterist-Realism posits the Revelation of God to be intelligible and logical. Revelation is of a
specific message;37
it is therefore not a feeling or abstraction in Christian theology.38
Therefore
the Truth of Scripture also may be formulated in propositions and accurately expressed by (1)
preaching and exposition;39
it may also be (2) reasoned from40
and (3) confessed41
as a testimony
to saving Truth. These things are demonstrated by God‟s command to preach42
and study the
Holy Scriptures.43
Understanding the Clarity of Scripture
The Westminster Confession of Faith expounds two evident clauses on the Understanding of
Scripture,
All things in Scripture are not alike in plain in themselves, nor alike clear
unto all: yet those things which are necessary to be known, believed, and
observed for salvation, are so clearly propounded and opened in some place
of Scripture or other, that not only the learned, but the unlearned, in a due
use of the ordinary means, may attain unto a sufficient understanding of
them.44
The first clause affirms that although Understanding is naturally endowed in the intellect with a
reasonable mind, not all of mankind is able to totally apprehend all points expressed in Scripture.
Although this is not because those points are incomprehensible, the set of some points that may
be hard to understand are those which the unlearned and unsettled pervert. The second clause
affirms that all may understand the propositions of essential doctrines expressed clearly in some
passages regardless of intellectual prowess. This grants both that (1) with Understanding man is
able apprehend the meaning of essential propositions that are clearly explicated in some places of
Scripture, and that (2) Truth is intelligibly expressed in propositionally framed words. It is
implied that though some passages may be hard to understand, especially by the unlearned
(including both believers and unbelievers), there exists some other parallel passages with the
same central theme that may be compared to elucidate their meaning.
The Unlearned and Unstable
36
Gordon Clark, God’s Hammer: The Bible and Its Critics (The Trinity Foundation, 1995). 37
Romans 16:25-26, 1 Corinthians 14:6-11, 14:26, 2 Corinthians 4:6, Ephesians 1:17-18, 3:3-6, 2 Timothy 3:16,
Revelation 1:1. 38
Also see Psalms 119:30, Habakkuk 2:2. 39
Nehemiah 8:8, Luke 24:27, Acts 8:30-35, 28:24. 40
Acts 17:2-3. 41
Romans 10:9-10. 42
Matthew 28:19-20. 43
2 Timothy 2:15, 2 Peter 1:15; also see Matthew 13:52, John 21:15-17, Acts 20:27, 1 Corinthians 11:2, Colossians
1:23, 2 Timothy 4:2, 2 Peter 3:2. 44
(WCF 1.7).
The Westminster Confession of Faith grants all the capacity to understand all essential doctrine,
and alludes to 2 Peter 3:16. Chapter 3 mentions some unlearned45
and unstable ones who wrested
Paul‟s epistles as they do also the other scriptures unto their own destruction. That is, the
Scriptures teach that there were some who erred and perverted46
Scriptural teaching to their own
destruction,47
by making it superficial through tradition,48
secretly bringing in destructive
heresies.49
2 Peter 3:13-18,
[W]e, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for
such things, be diligent that ye may be found of him in peace, without spot,
and blameless. And account that the longsuffering of our Lord is salvation;
even as our beloved brother Paul also according to the wisdom given unto
him hath written unto you; As also in all his epistles, speaking in them of
these things; in which are some things hard to be understood, which they that
are unlearned and unstable wrest, as they do also the other scriptures, unto
their own destruction. Ye therefore, beloved, seeing ye know these things
before, beware lest ye also, being led away with the error of the wicked, fall
from your own stedfastness. But grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ...
Consider whether the unlearned and unstable wretches spoken of in 2 Peter 3 stumbled by
essential doctrine because they were unlearned and unstable. Those wicked men deliberately
twisted the words of Paul and the other Scriptures unto their own destruction. It follows that the
severity of their error was grave and their fall was damnable. Furthermore, they who wrested the
epistles of Paul wrested those things of which some things were hard to understand. Those
“things” contextually refers to “such things” looked for of verses 12-15. Those things refer to
their looking “for New Heavens and a New Earth, wherein dwelleth Righteousness” (verses 4-
14). This includes a specific Promise of God, i.e. their wait for the coming of the Day of the
Christ50
which some persons51
of the last days scoffed at. Peter exhorts the Beloved to mind
those things seeing that they remember the words which were spoken before by the holy
prophets and the Apostles‟ commandment of the Lord.52
Considering (1) what the unlearned and unstable wrested of the Scriptures and (2) the severity of
such error, it follows that those things may not be theologically compromised. Although essential
45
See Isaiah 29:10-12. 46
Psalms 56:5, Jeremiah 23:36b. 47
Jeremiah 23:36a, 1 Peter 2:8, 2 Peter 2:1. 48
Matthew 15:3, 15:6, 22:29, Mark 7:3-9. 49
Colossians 2:8, 2 Peter 2:1, Jude 1:4. 50
See 2 Thessalonians 3:5. 51
I.e. the persons doubted the word of God and walked rather after their own lusts. 52
I.e. (1) the Promise of His coming, (2) the keeping in store of the heavens and earth reserved against the Day of
Judgment and destruction of ungodly men, (3) the heavens being on fire to be dissolved, and the elements to melt
with fervent heat, (4) and the longsuffering of God unto the Salvation of all of the Beloved.
to Christian doctrine because they are promised of God in His Word, these core doctrinal
domains are difficult to apprehend by some. Thereby, through loving exhortation, Peter conveys
the Beloved‟s necessity (1) to grow in Grace and in the Knowledge of the Lord and Savior Jesus
Christ, (2) and to beware of the error unlearned and unstable scoffers. The Beloved are exhorted
not to fall as the unstable did unto their own destruction in their own steadfastness. Rather than
being left to idle in self-sustained-steadfastness, the Beloved are pressed to grow in Grace and
Knowledge: being justified in Him. It was forewarned that in the last days some men shall be
lovers of their own selves who lead others astray: ever learning and never able to come to the
Knowledge of the Truth.53
But Peter exhorted them to grow in Grace and Knowledge of the
Truth.54
[On this saving Truth a gentleman wisely remarks,
“…God would have no more to be „saved‟ than he would have „come to the knowledge of the
truth.‟ These two things are of equal latitude…But it is not the will of the Lord that all and every
one, in all ages, should come to the knowledge of the truth.”]55
Stability By Special Delivery
2 Timothy 3:14-17,
But continue thou in the things which thou hast learned and hast been
assured of, knowing of whom thou hast learned them; And that from a child
thou hast known the holy scriptures, which are able to make thee wise unto
salvation through faith which is in Christ Jesus. All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness: That the man of God may be perfect,
throughly furnished unto all good works.
In 2 Timothy 3, Paul exhorts the Beloved to continue in the things they learned knowing whom
and what manner of men were they56
who delivered to them the Knowledge of the Truth. It is by
the apostolic teaching that they are commanded by Paul to “stand fast, and hold the traditions
which…have been taught, whether by word, or…epistle.”57
They are commended to stand fast in
the apostolic traditions taught to them, and to receive no other Gospel than the one that was
delivered to them that had delivered them. John commands that the Beloved believe not every
spirit, but try the spirits whether they are of God.58
This is alluded to by the echo of the Belgic
Confession,
53
See 2 Timothy 3. 54
Not as if they have not attained the Truth, but that the Truth delivered unto them would nourish them unto
perfection (see 1 Timothy 4:6, 2 Timothy 3:14-17, 1 Peter 2:2; Jeremiah 15:16, etc.). 55
John Owen, The Death of Death in the Death of Christ, Book IV, 234. On 1Timothy 2:4 and 2:6, Dr. Owen
appeals to Psalms 119:19-20, Acts 14:16, 17:30, Colossians 1:26, Matthew 11:25-26. 56
Matthew 5:16, Acts 20:18-19, 20:33-35, 1 Corinthians 2:2-5, 2 Corinthians 3:1-6, 4:1-2, 6:3-7, 9:19-23, 9:27, 1
Thessalonians 1:5-6, 2:1-11, 3:6-14, Philippians 4:9, 1 Timothy 4:16, 1 Peter 5:3. 57
2 Thessalonians 2:15. 58
1 John 4:1.
We therefore reject with all our heart whatever does not agree with this
infallible rule, as the apostles have taught us: Test the spirits to see whether
they are of God.59
Although 1 John 4:1 is not fully summarized by the Confession in this place, it is plain John‟s
call to discernment is binding. The article also states,
We may not consider any writings of men, however holy these men may have
been, of equal value with the divine Scriptures; nor ought we to consider
custom, or the great multitude, or antiquity, or succession of times and
persons, or councils, decrees or statutes, as of equal value with the truth of
God, since the truth is above all; for all men are of themselves liars, and
lighter than a breath.
According to this rule, (1) appeals to tradition, (2) majority, (3) early Church history, (4)
apostolic succession, (5) synods, (6) councils and their judgments are subjected to and measured
according to the authority of the Holy Scriptures. This is not to say that the Church is not led into
all Truth60
or that she does not bear the Truth;61
she ministers the very things of God. Yet the
Church herself has judged that the Apostle Paul taught, It is therefore unlawful for any one, even
for an apostle, to teach otherwise than we are now taught in Holy Scripture: yes, even if it be an
angel from heaven…
The Westminster Confession of Faith agrees,
The supreme judge by which all controversies of religion are to be
determined, and all decrees of councils, opinions of ancient writers, doctrines
of men, and private spirits, are to be examined; and in whose sentence we are
to rest; can be no other but the Holy Spirit speaking in the Scripture.62
The Reformed Standards generally pronounce that the Scriptures are the touchstone of Truth.
What authority then rules over controversies on the true interpretation of the Scriptures? It is
again agreed that all of the Beloved know clearly and learn63
all essential and practical doctrines
through Faith according to the Holy Spirit‟s illumination of the mind and His conviction of their
heart.64
It is needful then for the Church to confess the received Truth, for the help of her
members to grow. She aims not to persuade the majority of some novel private opinion, but
endeavors to save souls through her testimony. The Church beloved of God is indeed a light of
Christ into the world.
59
(Belgic, Article 7). 60
See Nehemiah 9:20, Psalms 24: Isaiah 35:8, 42:16, 53:14, Jeremiah 31:33-34, John 8:31-32, 14:26, 16:13,
Ephesians 4:11-15, 4:21, 1 John 2:20, 2:27. 61
1 Timothy 3:15 (also see WCF 25.3). 62
(WCF 1.10). 63
Ephesians 4:20-21. 64
John 10:27, 14:17, 1 John 2:27, 3:24, 4:13, 5:10-12, 5:20, etc.
*
Preterist-Realism
II
The Church‟s Fallibility
It has been established that although the Church indeed learns to know all revealed Truth
essential and practical, she also confesses that she is partly liable to err in this age.
The Westminster Confession states,
Unto this catholic visible Church Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints, in this life,
to the end of the world: and doth by His own presence and Spirit, according
to His promise, make them effectual thereunto.
This catholic Church hath been sometimes more, sometimes less visible,
particular Churches, which are members thereof, are more or less pure,
according as the doctrine of the Gospel is taught and embraced, ordinances
administered, and public worship performed more or less purely in them.
The purest Churches under heaven are subject both to mixture and error:
and some have so degenerated, as to become no Churches of Christ, but
synagogues of Satan. Nevertheless, there shall be always a Church on earth,
to worship God according to His will.65
It is apodictic that the Church has been made able ministers of the Gospel66
as a light of the
world.67
Likewise it is evident that the Church is sometimes difficult to distinguish,68
especially
during the Romanist exaltation of himself in the Church, against Christ and all that is called
God.69
It is therefore impossible to discern true orthodoxy with certainty by any writing of men,
custom, or the great multitude, or antiquity, or succession of times and persons, or councils,
decrees or statutes. It is evident, therefore, that those who are called members of the visible
catholic Church must be measured in accordance to Scripture. As the prophet Isaiah declares this
touchstone of Truth,
65
(WCF 23.3-5). 66
Matthew 13:52, 1 Corinthians 3:10, 12:28, 2 Corinthians 3:5-6, Ephesians 3:7, 4:11-12, Colossians 1:25-29, 4:6, 1
Timothy 1:11-12, 4:6. 67
Matthew 5:13-16, 2 Corinthians 4:4, Philippians 2:15, 1 Thessalonians 5:5, Revelation 1:20. 68
See Acts 15:1, 20:30, 2 Corinthians 11:13-15, Galatians 2:4, 2 Timothy 3:6, 2 Peter 2:1-2, 1 John 4:1, Jude 1:4. 69
Acts 20:29-30, 2 Thessalonians 2:3-12; Preterist-Realism accounts this episode to be the beast of the earth in
Revelation 13:11-15, etc. (cf. WCF 25.6).
…to the law and to the testimony: if they speak not according to this word, it
is because there is no light in them.70
The assembly of divines of the WCF, being obediently subject to Christ the Head of the Church,
confessed the purest Churches under heaven are subject both to mixture and error. But although
some particular Church institutions corrupt themselves in error, believers in the Gospel are not
separated from the Love of God which is in Jesus Christ through His mercy.71
For as the Church
is subject to Christ, all synods or councils are subject to the Scriptures. Mankind‟s liability to err,
indeed even of sanctified men,72
is doubtlessly a reflection of the remaining sin within all men73
[as Dr. Clark asserts.]74
It is therefore also implied that only the Scriptures are infallible and
inerrant. The True Church markedly makes no error on her Knowledge of the inerrancy of the
Holy Scriptures or the principal doctrinal heads of the faith without due correction and
repentance.
All synods or councils since the Apostles’ times, whether general are
particular, may err; and many have erred. Therefore they are not to be made
the rule of faith or practice; but to be used as an help in both.75
Regardless of the Reformed Standards‟ implication of the visible Church‟s fallibility, the
testimony of the Church is to be received insofar as it corresponds to the Scriptures and revered
for its establishment by God.76
As to her ability to express the Gospel to the world and foster the
Body, there is no doubt of the authenticity of her most holy Faith. For if members of the Body do
err on non-essential doctrine, they are nevertheless still perfect unto all good works obedient
unto the True Gospel delivered unto them, unless their minds should become corrupted from the
simplicity that is in Christ and Him crucified. Nevertheless, the Holy Scriptures which are
sufficient unto Salvation contain all that is to be obeyed and is profitable in all things and is
proper for the maturation of the Children of God.
*
Preterist-Realism
III
70
Isaiah 8:20 (also see WCF 1:9). 71
1 Corinthians 11:19, 2 Corinthians 13:5-7. 72
See Matthew 16:23, 26:40, 26:69-74, Galatians 2:11-14, Galatians 3:3. 73
See Romans 6:19, 8:26, 1 John 1:8. 74
“The intellectual difference between Adam before the fall and afterwards was that after it he made
mistakes…Afterward he fell into fallacies. He began to deny the antecedent, assert the consequent, and use too
many undistributed middles…Similarly with invalid inferences: no matter how saintly and devout Christian, his
sanctification never makes an invalid inference valid.” Gordon Clark, The Biblical Doctrine of Man (The Trinity
Foundation, 1992), 74. 75
(WCF 31.4).
76 (WCF 31.3).
Dogmatism
The true believer knows through the Holy Spirit‟s witness that the Bible alone is the Word of
God and that Truth may be formulated into a coherent system. The true believer also knows that
one may understand the principles of the oracles of God by reading and hearing the Holy Word
of God. No doubt, this is grounded in the piety of Sola Scriptura. This rule ought not to be
confused with private interpretation, as Luther so zealously heralds,
Unless I am convicted of error by the Holy Scriptures…by manifest reasoning I stand convicted
by the Scriptures to which I have appealed, and my conscience is taken captive by God’s
Word…On this I take my stand. I can do no other. God help me. Amen!
When reading difficult passages though, where the interpretation of the text is engulfed by
cloudy scholarly debate and enticing controversies, the Church has historically sought the whole
council of the Word of God through the guidance of the Holy Spirit and disciplined study to
determine the Truth.77
For the very reason the Church is liable to err, synods and councils are instituted to appeal
authoritatively to the whole counsel of Scripture. Their rulings in themselves are never to be
regarded as equal to the Word of God, but are intended for help.78
Their findings, along with the
Ecumenical Creeds and confessions are outlines that have stood the test of the aberrant
controversies of the ages. They express the doctrines that accurately summarize the historical
Christian position on the practically necessary tenants of the Holy Scriptures. When Christians
dialogue on theological themes (e.g. eschatology) Christians usually do not need to re-establish
every foundational doctrine they build upon. By virtue of being Christians, there are already
dogmata that surround the context of their discourse. If one does argue for a novel or innovative
view that deviates from the norm, the burden of proof rests on them unless they are satisfied to
speak from outside of the bounds of Christian orthodoxy.
While affirming the Holy Scripture‟s sufficiency the Vincentian Canon states of the importance
of the expression of the Church‟s interpretation of Scripture,
…because of the very depth of Scripture all men do not place one identical
interpretation upon it. The statements of the same writer are explained by
different men in different ways, so much so that it seems almost possible to
extract from it as many opinions as there are men…therefore, because of the
intricacies of error, which is so multiform, there is great need for laying
down of a rule for exposition of Prophets and Apostles in accordance with
the standard interpretation of the Church Catholic. Now in the Catholic
77
E.g. the Church‟s Understanding of the effects and consequence of the curse unto Adam in Genesis and the
imputation of his guilt and the transmission of his corruption. The progressive formulation of the orthodox view has
transmitted to the present the doctrine of Original Sin, and the doctrine of total depravity. The Church historically
has tested the Genesis passage in light of the whole of the Holy Scriptures when confronted by various aberrant
controversies. The Church‟s Understanding of this passage is continually refined against controversies from without
and within. When the Church errs, the truth is brought to light from the unchanging Scriptures through dialectic
development and heavenly chastisement. 78
(WCF 31.3-4).
Church itself we take the greatest care to hold that which has been believed
everywhere, always, and by all.79
Although there are always exponentially growing aberrancies and heresies competing against
Christian dogmata, they only strengthen the integrity of the Christian faith which develops
progressively toward a more refined formulation in response to them. Some may doubt the
common person‟s ability to discern the Truth from all the other enticing novelties that spring up.
Nevertheless, Christian dogmata can be linearly traced back to its foundation.80
Heresies may
find some common ancestors,81
but being foundationally aberrant, they all in common seek to
compete against Christian dogmata. Therefore, whenever students are introduced to a seemingly
Biblical theology that is essentially aberrant to Christian dogmata, they ought to be aware from
the standard interpretation that they have encountered something outside of the parameters of
Christianity, and are thereby obliged to test it. Whenever students find something from within the
parameters of Christian dogma but find it to be novel nonetheless, they are still obliged to test it.
In the latter scenario, they may be assured with the help of dogmata that it is prospective and
worthy of some thoughtful consideration insofar as it corresponds with the Truth of the Holy
Scriptures by the confirmation of the Holy Spirit‟s witness. The theology that is outright
heterodox is ruled to be taken with caution by addressing and dissected its more obviously
abominable elements. True believers of varied strengths in rationality should rest assured that all
necessary dogmata can be known to be true through the Holy Spirit‟s witness to diligent study of
God‟s Word.
The Holy Scriptures virtually teach dogmatism. The very first principles of dogmata stress the
importance and verity of the Holy Scriptures. The Scriptures convey certain elements that
essentially constitute the Gospel. The Gospel teaches that Christ died, was buried, and rose again
from the dead for the sins of the elect.82
As various aberrant heresies have proven over the ages,
there are various aberrant interpretations of this.83
Some have taught that Christ only physically
died, or that Christ did not physically die, etc. But there is only one correct view of the
Atonement from the manifold revelation of Scripture. This dogma is defended as the penal
substitutionary Atonement. There likewise are many other aberrant views of the burial of Christ
(e.g. the denial of His decent into hell, or the very denial of His actual burial), and also His
resurrection (e.g. the form and nature of His resurrected body). It is for this reason dogmata
become very necessary and familiar to the believer in the Gospel. It establishes the
Understanding of the very Rock of Wisdom of which they have Knowledge. It therefore helps
the believer to distinguish his or her Knowledge from the springs of fatal error disguised as the
Truth.
The Holy Scriptures imply dogmatism in several texts.
2 Thessalonians 2:14-15 exhorts the Called brethren of the Gospel to continue steadfastly in
holding the traditions taught by the Apostles and ministers of Christ. The text implies that the
79
Documents of the Christian Church (Second Edition, Oxford University Press, 1967), 84 80
1 Corinthians 3:10, 4:15, 15:3, Galatians 2:5, 2 Timothy 1:13, 2 Timothy 2:2, 2 Peter 1:15, 3:2, Jude 1:3. 81
2 Peter 2:1. 82
1 Corinthians 15:1-4. 83
See 1 Corinthians 5:11-12, etc.
traditions are (1) the preaching and commandments of the Gospel and (2) the received New
Testament Scriptural tradition. Dogmatism is also implied in (1) the exhortation to hold on to
those teachings and (2) to be established in them.
In Hebrews 5:1-6:2, the author to the Hebrews writes of “the first principles of the oracles of
God.” He speaks not so much of Christian dogmata as such, but of the elements (see Galatians
4:3) of a Jewish palate. Still, the author speaks of the necessity of the mastery of the senses to
make rational judgments in order to master “strong meat.”
1 Corinthians 3 also implies dogmatism. In verses 1-2, Paul explains he speaks to the church of
God at Corinth as if they were too immature to handle the deeper mysteries of the Gospel.
Nevertheless, the milk he had fed them with was enough to boast of his effective ministry84
and
the Holy Spirits‟ deposition of their Salvation. This elementary milk, though sufficient enough to
nourish the sin diseased soul, so as to set them apart as sanctified Christians, implies that there
are some things more difficult to fathom: spiritual food that requires stability for the capacity to
bear it. As the saints before the Incarnation looked toward Christ through the first principles of
the oracles of God, the Corinthian Christians were to suffice on milk, charged to marvel at the
more spiritual meat.
Similarly, the paleo-Christian Church was delivered the saving-bare-bones of the Gospel, all that
they would need to know and observe so that they could hold onto that could withstand heresies,
false-teaching, and her members‟ own individual liabilities. One example, the Church Fathers
vehemently expounded the doctrine of the Resurrection of the Body in dogmata without
delivering a complex and exhaustive system of eschatology. They also dogmatically defended
the doctrine of the virgin birth, but only seldom was the necessity of the virgin birth explained.85
It is not that babes in Christ are lacking anything in their faith86
that would disqualify their
election. The early Christians did not have all the volumes of systematic theology that are
available today. They did not all have a command of Covenant Theology, nor did they all
entertain all the abstractions and intricacies that mature theologians would go on to manage over
the successive generations. Nonetheless, what the Church held to in her infancy is what
revivified her souls from sin and Death. The blessed Gospel that the visible Church had in unity
is the foundation established in dogmatism. It is upon that very soul-converting legacy that
Christians continue to build upon through doctrinal systematization.87
If a Christian dogmatist encounters a theological subsystem that may seem to be a legitimate
answer to some perplexing theological problems but is foundationally aberrant in its account of
some soteriological rudiments of the Gospel, then the dogmatist will not accept the subsystem‟s
claims88
because the dogmatist is already firmly planted and established in the faith.89
If one
were to accept such a subsystem (e.g. Full-Preterism) the “paradigm shift” would in reality
84
1 Corinthians 3:10, etc. 85
See the developed formulation of this doctrine, Heidelberg Catechism Q. & A. 35. 86
1 Timothy 4:6, 1 Peter 2:2-5. 87
2 Corinthians 10:15, Colossians 4:17. 88
See 2 Corinthians 11:3-4, Galatians 1:7-9. 89
Romans 16:17, 2 Peter 1:12, etc.
constitute infidelity—to deny the Rock he or she is planted on.90
The dogmatist, who diligently
studies to find the answer to a theological problem, does not have “itching ears”91
satisfied by
every promising answer.92
The dogmatist is so disciplined93
that he or she would be more
satisfied laboring to attain knowledge than to be carried away94
by every wind of doctrine.95
If the sufficiency of Scriptura is the foundation of the house of theology, dogmatism is its
establishment. Jesus Christ undoubtedly is the foundation96
of the Truth and the Scriptures, as
God establishes the Scriptures. But concerning the Church‟s formulation of systematic theology
and how one builds upon this basic Structure established through the Spirit of the Word of God,
dogmatism disciplines how one takes heed97
to build upon the teaching of the Apostles98
of the
Church‟s Cornerstone.99
That is, dogmatism is the discipline that conservatively instruments the
formulation of orthodox theology. It sets the parameters for what Christian theology is and is the
Church‟s organ to preserve it. It is like a muscle that strengthens from tackling heretical
controversies. Dialectically, the Church establishes dogmata when it separates itself from those
who deviate from the foundational traditions of the Holy Scripture.100
As heresies spring up, dogmata are the steadfast set of elementary Doctrines that wayfaring
doctrine tries. The faith has been once and for all delivered unto the saints, by which they
contend for against corruption.101
The Wisdom of time-tested doctrine avails against all
innovative novelties that continually refine these dogmata by testing them according to the light
of Scripture. This Wisdom is the prized house inherited by the saints of all ages to protect them
from variance in the organic development and maturation of doctrine. It is the milk fed to the
saints that they may bear the meat of deeper study.
For example, Full-Preterism is a contemporary form of hyper-preterism that upon superficial
examination, it may be difficult to detect obvious error. This may be because eschatology is a
hardly charted frontier compared to other elementary theological compartments. Because
eschatology is so difficult and Full-Preterist arguments can be somewhat compelling and novel,
it can be difficult to discern the errors in some of their inferences. But although Full-Preterism
has a compelling explanation for nearly every eschatology passage of the Scriptures, it is
aberrant to many orthodox Christian fundamentals such as the Incarnation, the Atonement, and
the Resurrection of Christ.102
90
See Ephesians 2:19-22, Colossians 2:8, Hebrews 6:1-8, 1 Peter 2:5. 91
2 Timothy 4:3. 92
2 Peter 3:17-18ff. 93
Galatians 6:9, 1 Corinthians 15:58, 2 Timothy 2:3, 4:3-5, Hebrews 6:11-12, 12:5ff. 94
James 1:6, 3:4. 95
Proverbs 10:25, Ephesians 4:14, Hebrews 13:9, etc. 96
Isaiah 28:16, 1 Corinthians 3:11, Ephesians 2:20. 97
Ecclesiastes 12:9, Acts 20:28, 1 Corinthians 3:9-20, Colossians 4:17, 1 Timothy 1:3, 4:16, James 3:1. 98
Romans 15:20, Galatians 2:9, Revelation 21:14. 99
Acts 4:11-12, Ephesians 2:20, 1 Peter 2:7-8. 100
2 Thessalonians 3:6, 3:14, 1 Timothy 6:3-5, 2 Timothy 3:5, Titus 3:10, 2 John 1:10. 101
Jude 1:3. 102
The Heidelberg Catechism and the Belgic Confession both explicitly teach the doctrine of the Atonement
including the teaching that Christ sustained sufferings “in body and in soul” that He might redeem the bodies and
Although the dogmatist may not immediately be prepared to respond to unfamiliar innovative
theological aberrancies from skilled speakers who appear to appeal to many Scriptures, he or she
is not shaken from his or her creed. Holding steadfastly to the blessed doctrines, the dogmatist
can easily reject Full-Preterism by demonstrating that it does not conform to the essential tenets
of Christianity. The Full-Preterist will generally concede that it does not resemble the beliefs of
the dogmatist, and will then have to argue from an aberrant non-Christian parameter. Once these
parameters have been set, the Christian dogmatist is free to respond to objections of the Full-
Preterist according to his or her own persuasion, and the Full-Preterist then carries the burden of
proof to (1) redefine Christian foundations, (2) construct a unique systematic theology, and then
(3) present their version of the Gospel, and thereby may even have to explain the lack of
historical precedent for their case.
*
Preterist-Realism
IV
Understanding Is Endowed From Youth
The Scriptures may be known from childhood,103
and the Holy Spirit may freely bear witness to
the called104
from the womb.105
Although a child is born simple and ignorant,106
he or she may
receive instruction and correction of God‟s Word.107
The Gospel is intelligible, and though the
unlearned may not apprehend all of that which the Scripture reveals, young children may
nonetheless understand the Truth of the Gospel (even if they may not yet be able to verbally
souls of the elect from everlasting damnation (Catechism, Lord‟s Day 15, Q & A. 37, 39; Confession, Article 18,
21). He made Himself to assume the true human nature “with all its infirmities” {sin excepted but with the effects of
sin; [note the Christian position does not teach that Christ became a human person nor did He assume a sinful
nature]} (Confession, Article 18, 16), “liable to corporal and spiritual death” (Confession, Article 14) because man
had “thrown himself into temporal and eternal death” (Confession, Article 17) and had “corrupted his whole nature
[the doctrine of total depravity]” (Confession, Article 14, 15). Accordingly, it was necessary for Christ to assume a
total human nature so that He could take the full punishment of the elect, that He would save the total human nature
(Catechism, Lord‟s Day 16, Q &A 40) of them. Likewise, His resurrection was totally necessary for their
resurrection (Catechism, Lord‟s Day 17, Q & A. 45; Confession Article 19). It is obvious that although Full-
Preterists generally hold that the Incarnation and Resurrection had a physical human aspect to them, they do not hold
to the orthodox reasons believed that the Incarnation and Resurrection were necessary, purposed, and actuated.
Orthodox preterists believe in common with most Full-Preterists that the Incarnation was purposed to destroy the
works of the devil, but they do not agree with Full-Preterists upon what that even means, how it is realized, or even
why then do believers still need to mortify sins of the body through the Spirit.
103 Leviticus 10:11, Deuteronomy 4:10, 6:7, 11:19, 31:19, Psalms 34:11, 71:17, 119:9, 132:12, Proverbs 1:2-4,
148:12-13, 2 Timothy 3:15, etc. 104
Psalms 71:5-6, Isaiah 49:1, 49:5, Jeremiah 1:5. 105
See Luke 1:15, 1:41, 1:44, Psalms 22:9-10. 106
Deuteronomy 1:39, Job 12:12, Proverbs 7:7, Jeremiah 4:22. 107
Proverbs 1:8, 22:15, Ecclesiastes 11:9, Mark 10:13-21.
express108
their conviction) and may believe unto Salvation by the power of the Holy Spirit‟s
enlightenment of the eyes of their understanding.109
Natural Understanding and Spiritual Understanding
Although the brute understanding is universally endowed naturally in the Intellect with the
rational faculty of logic to apprehend the sensible propositions of Scripture, it is not evident or
demonstrable that this is an innate110
Knowledge. This form of the understanding is merely the
cognitive means and the intellectual capacity to learn and make synthetic a-priori judgments.
Under the noetic effects of sin the natural understanding111
does neither convict the conscience
nor does it illuminate the mind to the verity of the Truth.112
Nonetheless, God gives Spiritual
Understanding to the Blessed who believe so that they may know the Truth.113
Naturally, rational man does not incline towards believing in the Truth;114
under the curse,
mankind is naturally disposed to hating the Truth.115
For there is neither natural curiosity nor
intuition to seek after God;116
there is neither an inherent ability in mankind to feel after God.117
108
See Luke 1:41, 1:44, Revelation 19:5-6. 109
See Ephesians 1:15-19, Hebrews 10:32, etc. 110
Hyper-Innatists may argue that deep down inside (see Psalms 51:5-10, Proverbs 7:25-27) every person (see Luke
10:21-24, John 5:38, 1 Corinthians 2:14; Daniel 12:10) knows that God exists by their private conscience (see 1
Corinthians 8:6-7, Ephesians 4:18, Colossians 1:21, Titus 1:15-16; Job 15:31, 34:26-27, Psalms 10, 39:5, 53:1-3,
62:9, 73:5-11, 94:4-12, Proverbs 12:5, 12:8, 12:23, Isaiah 5:20-21, 40:27, Hosea 4:11-12), and that mankind (see
Galatians 1:11-12) has the natural faculty to determine the moral standards of God's ordained Law and decrees (see
Romans 2:1-6, James 2:4). See Job 17:4, Psalms 10:3-4, Ecclesiastes 3:11, Isaiah 55:7-9, Matthew 15:19, Mark
7:21. Hyper-Innatist John Henry Cardinal Newman (390ff) writes in his Essay in Aid of a Grammar of Assent
(BiblioBazaar, LLC, 2009), “Conscience…gives us a rule of right and wrong, as being His rule, and a code of moral
duties. Moreover, it is so constituted that, if obeyed, it becomes clearer in its injunctions, and wider in their range,
and corrects and completes the accidental feebleness of its initial teachings. Conscience, then, considered as our
guide, is fully furnished for its office…Conscience suggests to us many things about that Master, whom by means of
it we perceive, but its most prominent teaching, and its cardinal and distinguishing truth, is that he is our Judge. In
consequence, the special Attribute under which it brings Him before us, to which it subordinates all other Attributes,
is that of justice—retributive justice. We learn from its informations to conceive of the Almighty, primarily, not as a
God of Wisdom, of Knowledge, of Power, of Benevolence, but as a God of Judgment and Justice; as One, who, not
simply for the good of the offender, but as an end good in itself, and as a principle of government, ordains that the
offender should suffer for his offence. If it tells us anything at all of the characteristics of the Divine Mind, it
certainly tells us this; and, considering that our shortcomings are far more frequent and important than our fulfilment
of the duties enjoined upon us, and that of this point we are fully aware ourselves, it follows that the aspect under
which Almighty God is presented to us by Nature, is (to use a figure) of One who is angry with us, and threatens
evil.”
111
Romans 1:22, 1:28, Psalms 14:2-4, 53:2, 53:4, 94:8, Proverbs 1:7, 1:22, 1:29-30, Isaiah 27:11, Jeremiah 4:22,
Hosea 4:6, Matthew 13:13, 14:19, Titus 3:3, 1 John 5:20. 112
See Mark 12:18-24. 113
1 John 5:20; 1 Corinthians 2:12. 114
See Job 5:13, Isaiah 6:9-10, 29:13-14, Jeremiah 8:8-9, Ezekiel 33:31, Obadiah 1:8, Luke 10:24, John 1:12-13,
8:43-47, 8:54-55, 9:39-41, 10:26, 12:37-40, 1 Corinthians 1:19, 2:14, Titus 1:16; [also see WCF 6.4, Canons of Dort
3.3]. 115
See John 3:19-20, 7:7, 8:37, 15:24, Romans 8:7, 2 Thessalonians 2:10-12; Proverbs 1:22, 1:29-30, Isaiah 29:9-
14. There is no fear of God before their eyes: Ecclesiastes 12:13-14, Jeremiah 5:22-31, Proverbs 8:13, 16:5-7,
Psalms 36:1, Psalms 112, Revelation 19:5. 116
See Genesis 16:13, Job 21:14-18, 34:9-10, Psalms 10:4, 12:1-4, 14:2-4, 53:2-4, Isaiah 9:13, 31:1, 44:18-20, 64:7,
65:1, Hosea 7:7, 7:10, Romans 3:11, 8:5-7, Hebrews 11:6; also see Psalms 95:7-11. 117
(John 6:44-45) [for if only the ignorant would feel after Him they might find Him (Acts 17:23-32)].
Since God is invisible118
and ineffable, mankind is physically incapable119
of seeing God. Nor do
they wish to see Him or know His counsel.120
For even Adam, although he was able to hear the
Logos of God in Eden121
as a theophany, he nevertheless did not see God.122
Mankind rather
vainly gropes the air after projected imaginations in the dark.123
For if the Light shines upon
ungodly men, neither do they comprehend124
its verity125
but flee into the shadows in the shame
of their perversions126
[yet they cannot hide themselves from the searching of God,127
although
He cannot stand to look upon sin128
]. It is not true that all the ungodly recognize the Truth and
believe its verity;129
in their ignorance130
of the Truth‟s saving power they do toil under their
passions which war against the things of God.131
Some may initially receive the Word in brute
understanding with joy132
or trembling133
but are like a seed sowed onto stony places, where they
had not much earth: and forthwith they spring up because the seed has no deepness of earth.134
But to bear the fruit of Wisdom,135
it requires more than just Hearing136
and simple
understanding:137
one must continue therein even by the determined election of the Father.138
Although the natural man is still rightly regarded as a rational creature capable of understanding,
the Scriptures still speak of the cursed and the foolish as void of Understanding.139
Even the
natural man can understand some notions naturally,140
but where the natural man does not
understand141
and refrains from seeking understanding,142
ignorance is accounted to him as
nothing.143
Where the fool has no Spiritual understanding, his ignorance is reckoned unto him as
utter ignorance.144
This is because the fool has no stability because the knowledge he does have
118
See Exodus 33:20-23, Deuteronomy 4:12, John 1:18, 5:37, 6:46, 1 Timothy 1:17, 6:16, 1 John 4:12, 1 John 4:20,
23-24. 119
John 12:40, Romans 8:7-8. 120
Psalms 50:17, Proverbs 1:22, 1:29-30. 121
Genesis 2:16-18, 3:8-11, 3:17-19. 122
John 1:18. 123
Proverbs 4:19, Ecclesiastes 2:14, Isaiah 59:9-12, Lamentations 4:14, John 11:10, 1 John 2:11. 124
John 1:5, 1:10, 1 Corinthians 1:21, 2:14. 125
John 8:51-52, 10:20, 12:36-40, Acts 17:18, 17:32, 26:24-25, 1 Corinthians 1:18, 1:23. 126
Job 24:13-17, Psalms 10:4-11, 74:20, Isaiah 47:10, John 3:20. 127
Job 34:21-22, Psalms 90:8, 94:7-9, 139:7, 139:11-12, Ecclesiastes 12:14, Isaiah 29:15, Jeremiah 23:24, 49:10,
Ezekiel 8:12, Amos 9:2-3, Luke 12:2, Romans 2:16, 1 Corinthians 4:5, Ephesians 5:12-13, Hebrews 4:13,
Revelation 6:15-16. 128
E.g. Psalms 1:5, 5:5-6, Isaiah 65:5, Ezekiel 9:9, Luke 13:27 129
John 8:51-52, 10:20, 12:36-40, Acts 17:18, 17:32, 26:24-25, 1 Corinthians 1:18, 1:23. 130
Isaiah 44:18-20, Acts 26:18, Galatians 4:8, 1 Thessalonians 4:5. 131
John 8:32-34, Romans 6:17, Ephesians 4:18-22, Colossians 1:21, Titus 3:3, 1 Peter 1:14. 132
Psalms 78:34-37, 106:12-13, Mark 6:20, John 5:35. 133
Acts 24:25-26. 134
Matthew 7:26-27, 13:6, 13:21, Luke 8:13, Romans 1:28, Ephesians 3:17-19. 135
Proverbs 2:1-6. 136
Matthew 7:26, 13:19, Mark 4:15, Luke 8:12, Acts 17:32, 1 Thessalonians 2:13, Hebrews 2:1, James 1:23-25. 137
Proverbs 1:7, 17:6, 18:2, Matthew 7:22-23. 138
Matthew 22:14, Luke 14:24, 1 John 2:13-14, etc. 139
Deuteronomy 32:28, Proverbs 6:32, 7:7, 10:13, 11:12, 12:11b, 17:18a, 24:30, 27:22, Jeremiah 4:22, Matthew
15:16. 140
Matthew 13:51, John 3:10. 141
Matthew 16:9, 16:11, Luke 2:50, 18:34, John 16:1-19. 142
Mark 9:32, Luke 9:45, 18:34, 24:25, John 10:6, 12:16. 143
Isaiah 28:9-10. 144
Mark 4:13, 7:18.
is not founded upon the Truth. Therefore the fool cannot bear the Spiritual things of God. This
infirmity applies also believers who, although grounded in the Truth, have some of their natural
understanding that may not be rooted in the Revealed Wisdom of the Word because their senses
are dulled under the curse.145
Therefore, even regenerates still may not be able to bear some
Spiritual things, but do not fruitlessly strive after the Truth as though they had not ever attained
the ends of it.146
The one who has been enlightened to the Truth studies diligently to understand
all the mysteries God has freely offered to His children for their sustenance and vitality.
Retention
The Scriptures demand the retention147
of Knowledge. Wisdom accounted as Knowledge is an
understanding retained. The natural gift of retention is naturally infirmed.148
Brains become
slothful if not routinely exercised by perseverant associations, conditioning, and tiresome
repetition. If brains are overly worked, they become exhausted and constant familiarities become
tuned out by bored consciousness. This natural condition, which the Lord Jesus must have
suffered in His humanity, may be attributed to natural stain of original sin in the fall of man.
Even the natural efforts of man to please God by remembrance of His ordinances through ritual
and traditional observances are vain if not in Faith because they do not observe the mandate of
God‟s ordinances.149
Therefore because of the natural limitations of mankind‟s marred memory,
God calls for true Faith and perseverance in all things. False outward evidences of retention
through faithless works are an abomination to God. His statutes demand inward sincerity and
true worship.150
The Holy Scriptures stipulate the obligation of steadfastness in the Faith—holding believers
accountable to abide in the Truth.151
The children of Israel were reproved by the LORD through
His messenger Hosea because they rejected Knowledge, forgetting the Law of God.152
He
therefore does not recognize their priestly duties because they do not fulfill their obligations. The
priest ought to be a fountain of knowledge to the people, but the prophet censured the priests for
conveying utter ignorance upon the people.
James boldly teaches that the person who hears the word but does not retain it in his/her actions
is forgetful of the Word delivered unto him/her. He speaks of the natural hearing of those who
hear the Word preached unto them; they who joy in it for a season and rather than continue into
that Perfect Law of Liberty by obeying it, they forgetfully behold themselves. James defines
remembrance of the Word as observance through deeds. Hearing the Word obliges the hearer of
the duties of the call.153
Indeed, the Scriptures reckon that some of those ostensibly called were
145
John 16:12, 1 Corinthians 3:1-3, Hebrews 5:11 146
See 2 Timothy 3:7ff 147
Deuteronomy 4:9, 6:6-9, 11:8-19, Joshua 1:8, 1 Chronicles 16:12, Psalms 105:5, Proverbs 3:1-3, 3:21. 148
Numbers 15:39-40. 149
James 1:26. 150
John 4:23-24, James 1:27. 151
John 8:31, 15:7, Hebrews 2:1-3, 1 John 2:24. 152
Hosea 4:6. 153
The establishment of the Covenant by declaration makes the hearer accountable to the terms that legitimately
apply to them. The hearers of the Law are under mandate to fulfill its sanctions (Romans 2:13) by virtue of the
authority of the issuing Commander. It is the moral imperative to God‟s legal authority, not the degree of knowledge
of the hearer, which renders personal accountability. Otherwise, the ignorant and forgetful would evade punishment
and God could then not be able to judge the world.
not ultimately called unto the end of the Promise, but rather are ordinary cult hearers, un-
mortified professors, predisposed to the ends of their infidelity.154
This cult may even disloyally
trust in their own steadfastness which cannot endure apart from the saving graces of the Vine.155
Remembrance of the duties mandated by God‟s counsel is actually exercised through
perseverance in the terms of the call. This obedience to the Truth is sustained through the Holy
Spirit.156
The Lord Jesus Christ teaches this to His disciples in the parable of the Sower and the Seed. The
Lord gives three examples why some do not endure in the Truth after the Light of the Gospel is
shed upon them: (1) no understanding, (2) no moral fiber to withstand persecution, and (3) no
fortitude to overcome the world. James addresses the last example of the parable, viz. he that
received seed among the thorns. The difference between them and those who receive the Word in
good ground is that their makeup has been prepared and sustained by the Holy Spirit. The natural
growth and short endurance is bound to be overcome by their foundation [(1) wayside
foundations have the Word stolen by the wicked one before it ever germinates unto
understanding, (2) stony foundations have not much earth or deepness for the Word to take root
in their earthy bodies, (3) thorny environments choke up the Word before the fruit of the Spirit
can be brought up]. Although the initial reception may exhibit some outward evidences of
hearing,157
after a passing probation they remain unfruitful apart from the Source of the Seed.
There is no inadequacy in the potency of the Word, but it is the fault of sin that corrupts them.
Jesus judged the things of this world as the culprit of unbelief and backsliding; the unsealed
Word has no fault. The Word does indeed effectually meet its purposed end working fully in the
sanctified elect.158
He that actually understands the Word continues in it unto good works.159
It is
the Truth that sanctifies those born of the Truth through the Word160
who are the bed-stones set
apart for heavenly service.161
Sanctified ground (sc. the New Jerusalem) is that which yields fruit
and overcomes (1) the wicked one,162
(2) persecution163
and (3) tribulation,164
and (4) the
world.165
*
Preterist-Realism
V
154
Hebrews 10:35-39. 155
John 15:4-5. 156
See 1 Peter 1:22. 157
Job 27:9-10. 158
See Philippians 1:6. 159
Proverbs 2:7-12, Romans 2:7. 160
John 15:3, 17:17, Ephesians 5:26. 161
Ephesians 2:20-22, 1 Peter 2:5, 1 John 5:18. 162
Matthew 13:39, Mark 4:15, Luke 8:12, cf. 1 John 2:13-14. 163
Matthew 5:10-12, 24:9-10, Luke 21:12-18. 164
Matthew 13:20-21, Mark 4:17, Revelation 2:10. 165
Matthew 13:22, 16:24-26, John 12:25-26, 2 Timothy 4:6, Revelation 3:10-12.
Wisdom, Understanding, and Knowledge
Regarding mankind‟s epistemological apprehension of the Revealed Truth,166
the Scriptures
speak of Wisdom, Understanding, and Knowledge.167
To introduce the reader to the usage of these terms with respect to how saving Truth is attained
there are four verses that will be examined here first, Job 28:28, Psalms 111:10, Proverbs 1:7,
and 9:10. Also see 21:30.
Job 28:28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding.
Psalms 111:10 The fear of the LORD is the beginning of wisdom: a good
understanding have all they that do his commandments: his praise endureth
for ever.
Proverbs 1:7 The fear of the LORD is the beginning of knowledge: but fools
despise wisdom and instruction.
Proverbs 9:10 The fear of the LORD is the beginning of wisdom: and the
knowledge of the holy is understanding.
There is a recurring phrase “the fear of the LORD” is noteworthy. The Scriptures in some places
speak of a command to fear God in reverence and obedience.168
The Scriptures also teach that
regenerates are not to fear (Luke 1:74-75, Romans 8:15, 2 Timothy 1:7, 1 John 4:18). Some
clarification is due with respect to these passages.
Luke 1:74-75 That he would grant unto us, that we being delivered out of the
hand of our enemies might serve him without fear,
166
The Scriptures command to first get the principle thing Wisdom, and with all of this principle get understanding
(Proverbs 4:7), to have Knowledge of Wisdom and Understanding (Proverbs 7:4-5). The Scripture practically
explain how this is acquired. Being filled with Wisdom and Understanding (1 Kings 7:14) is Spiritual Understanding
(Colossians 1:9) by the free operation of the Holy Ghost. Wisdom and Understanding comes from above (Exodus
31:3, 35:31, 36:1, 1 Kings 4:29, 1 Chronicles 22:12 Daniel 1:17, 2:21, James 1:5; also see Job 12:20, 17:4, 38:36,
39:17, Psalms 119:125, 119:144, 119:169, Proverbs 2:6, James 3:13-17). It is indeed freely given by Grace. Once a
man understands this Wisdom, he/she thereby has Knowledge. To get her, one must receive her from the Holy
Spirit‟s supplication; this is why the Scriptures speak of apprehending it with the ears and keeping it within the
heart. He or she who has Understanding thereby, speaks the Truth of which he/she has by Faith.
167
For the student‟s purposes, it should be the Hebrew Scriptures most often use these words דּעת (da‛ath) for
knowledge, בּינה (b yn h) for understanding [and sometimes תּבוּן (t b n) or caprice: - discretion, reason, skillfulness,
understanding, wisdom, etc.], and חכמה (chokm h) for Wisdom. These words in some places are used
interchangeably, but most often the King James Version renders them appropriately according to their usage. One
should be aware that the Hebrew of these words contain some nuances and should not be reckoned as exact
translations in contemporary English. Nonetheless, if one examines their usage an accurate meaning may be
established with some work. 168
Deuteronomy 10:12, Proverbs 24:21, 2 Corinthians 7:1, Ephesians 5:2, 1 Peter 2:17.
In holiness and righteousness before him, all the days of our life.
In Luke 1:74-75 it is said that God will grant to the heirs of His Covenant the Promise so that the
heirs could serve God fearlessly because they are to be fully delivered out of the hand of their
enemies.169
The Promise gives them the freedom from the threat of their enemies so that they
could continue to serve God.
Romans 8:15 For ye have not received the spirit of bondage again to fear;
but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Romans 8:15 also speaks of the heirs of the Covenant receiving not the Spirit of fear but rather
the Spirit of Adoption unto children. This verse speaks not of the children‟s duty to revere their
Father in fearful obedience and subjection, but rather the God-given freedom from their former
estate of their fear of death.170
This speaks of the former bondage that they were under by the
words “bondage again”. This most likely cannot refer to any sort of bondage of being a debtor
under the Law,171
but rather the bondage of corruption which the context consistently describes
their freedom from.172
2 Timothy 1:7 For God hath not given us the spirit of fear; but of power, and
of love, and of a sound mind.
Like Romans 8:15, 2 Timothy 1:7 does not speak of the duty of the faithful, but rather the Spirit
given unto them. Paul exhorts Timothy to be not ashamed of the Gospel or Paul‟s own chains,
but to instead be a partaker of the afflictions of the most precious Gospel.173
Paul speaks not of
not fearing God for safety, but rather that God‟s Spirit brings gifts so that he may also peaceably
face those afflictions to be partaken of for the sake of the Gospel.174
In verse 7 Paul calls
Timothy to recall the gifts of the Holy Spirit that were imparted to him. Those gifts are (1) the
Spirit of power, and (2) of love, and (3) of a sound mind. These gifts are to resist terror in a
169
Luke 1:71, also see Isaiah 54:14, 65:25-21, Ezekiel 34:27-28, Zephaniah 3:15-16, Revelation 2:10. 170
Hebrews 2:15. 171
Galatians 5 indeed speaks of the heirs as free from the entangling yoke of bondage. The bondage is not
circumcision or the Law itself (Romans 7:22-23). The Law is weak from the flesh because the strength of sin is the
Law (Romans 7:5). Because the occasion of the Law is operated through the sin in the flesh (Romans 7:8-11), Christ
came in the likeness of sinful flesh (but without sin) to destroy sin in the flesh—not the Law which has no fault
(Romans 7:12-13). The works of the flesh are all manner of deadly sin. The Apostle speaks of being made free from
sin so that by virtue of the cross the believer may through the Spirit mortify the deeds of the flesh. There is no doubt
that the baptized are free from the condemnation of the Law (Romans 7:6), because they being baptized in Christ,
are dead to it (Romans 6:14-15). Yet the Apostle warns that this liberty is no occasion to yield one‟s members to sin
as a freedom to sin (Romans 6:15). Since a servant can only have one master (Romans 6:16-17, 6:20), the baptized
are made free from the rule of sin and death (Romans 6:12-14, 8:2) that they may be made servants to their Lord
Jesus Christ (Romans 6:18) in all the fruits of the Spirit that delivered them (Romans 6:19, 6:21-22, 8:4). Although
it is true that the baptized are free from the Law (Romans 7:3), it was sin that they were under the bondage of that
through the Law they were to earn death (Romans 6:23); Also see Romans 8:12. 172
Romans 6:6-7,6:11, 6:17-18, 6:22, 7:24-25, 8:2-3, 8:11, 8:20-23. 173
2 Timothy 1:8. 174
Acts 20:24, 21:13.
world of ministers delivered for interrogation, imprisonment, and persecution. Timothy is
exhorted to (1) exercise the gifts that Paul shared and (2) to not be ashamed of the Gospel that he
was suffering for.175
Again, there is no detection from these passages that Paul‟s understanding
of Love fulfilling the Law was anything contrary to shunning vanities, idolatry, and murders in
fearful observance of God‟s greatness.176
1 John 4:17-18 Herein is our love made perfect, that we may have boldness
in the day of judgment: because as he is, so are we in this world.
There is no fear in love; but perfect love casteth out fear: because fear hath
torment. He that feareth is not made perfect in love.
John writes that the Love in the Beloved casts out the fear of God‟s wrath against them. This is
called the Spirit of reconciliation. The Beloved may have boldness in the Day of Judgment solely
because they have reconciliation with God that they may not be tormented by the fear of
death.177
The Christian view is therefore not to fear God‟s wrath, but that by Grace the Beloved
may serve Him acceptably with reverence and godly fear because He is a consuming fire who
will consume His enemies.178
He is a wrathful God, as such, that the Beloved are awed by His
Justice and sure retribution. The Christian is ever watchful for the hour that He comes upon them
as a Lord returning to His servant keeper with a reward for their labor. There is no fear that the
Christian has of His Lord against them because they are well assured with a purified conscience
that their work has been built upon a Rock. The Love between the Christian servant and his or
her Lord compels them to further the Gospel and labor to enter into His rest. Therefore, it is clear
that the regenerate indeed does fear the LORD.
Proverbs 8:13 The fear of the LORD is to hate evil: pride, and arrogancy,
and the evil way, and the froward mouth, do I hate.
The Relationship Between Wisdom and Knowledge
To consider the scope of Job 28:28, Psalms 111:10, Proverbs 1:7, and 9:10 one may easily
abstract certain propositions and make inferences form them. Of the possible inferences,
-The fear of the LORD is the beginning of Knowledge. The fear of the Lord is Wisdom. Wisdom
is the beginning of knowledge.
-The fear of the LORD is the beginning of Knowledge. The fear of the LORD is the beginning of
Wisdom. The fear of the LORD is the beginning of both Knowledge and Wisdom.
175
2 Timothy 1:12-15. 176
See 2 Corinthians 3:1, Ephesians 5:21. 177
Hebrews 2:15. 178
Hebrews 12:28-29.
-The fear of the Lord is Wisdom. The fear of the LORD is the beginning of Wisdom. The fear of
the LORD is both Wisdom and Wisdom‟s beginning.
-Wisdom is the beginning of Knowledge. The beginning of Knowledge is the fear of the LORD.
The beginning of Knowledge is Wisdom and the beginning of Wisdom.
It is evident that Wisdom and Knowledge—though the words have a similar meaning in the
Hebrew, and in some cases may be interchangeable—they cannot be said to be synonymous in
these verses without assuming that they are or by committing a logical fallacy. Undoubtedly
though, Wisdom and Knowledge have a close relationship with each other. Their relationship is
obviously the fear of the LORD. It can also be said from this, that Knowledge might not be the
beginning of Wisdom, but it is clear that Wisdom is the principal thing of Knowledge.179
It is
nevertheless plain that the precise relationship between Wisdom and Knowledge is unclear
unless one understands it. The way to understand it is to first understand the principal thing—
Wisdom. Because one must first understand Wisdom to understand Understanding, it is proper to
first establish what the relationship between understanding and Wisdom in these verses is since it
is already evident what Wisdom is.
The Relationship between Wisdom and Understanding
Wisdom and understanding are not synonymous but so interrelated they can sometimes be hardly
distinguished.180
Proverbs 8:1-5 says,
Doth not wisdom cry? and understanding put forth her voice?
She standeth in the top of high places, by the way in the places of the paths.
She crieth at the gates, at the entry of the city, at the coming in at the doors.
Unto you, O men, I call; and my voice is to the sons of man.
O ye simple, understand wisdom: and, ye fools, be ye of an understanding
heart
Here, Wisdom and Understanding are so interrelated that they are personified as a single person.
Notably, Wisdom is to be understood with an Understanding heart. Normally one thinks of
Wisdom and Understanding as something a wise person of understanding has. Here however the
text speaks of them as a person calling unto the simple sons of men who are fools lest they
understand Wisdom and Understanding‟s voice. If one understood Wisdom as a comprehensive
179
Another explanation may be given on the phrase “is the beginning of”. The phrase may mean the “first” or
“beginning” of a thing, but it can also mean the “primary” or “chief principle” thing. It can make sense to say “the
fear of the LORD is the foundation of Knowledge” or “the fear of the LORD is the first element of Knowledge”. So
long as this clarification is stated, the reader may make out the meaning of this expression.
180
See Proverbs 8:12-14.
acumen and Understanding as a discerning analytic judgment, then Knowledge of their integral
voice would be a synthetic a priori judgment.
Therefore, Wisdom is the first chief thing,181
but it must be understood with heart and not simply
heard of for it to be Knowledge. Once Understanding is gotten of Wisdom, one thereby has
Knowledge. A man of Understanding hath Wisdom182
because Wisdom is the Principal thing. It
is the fear of the LORD that is the beginning of Wisdom, if one understands that then he/she
thereby has Knowledge. Wisdom is before those who understand183
for one cannot understand
without the object of Understanding.
Counsel and sound wisdom or ability belongs to Wisdom; Wisdom is Understanding and has
strength.184
Wisdom is given to the wise and knowledge is given to them that know
understanding.185
The Scriptures thereby practically teach that:
Wisdom and understanding are requisite to know.186
Wisdom and Understanding are requisite to keep the Law.187
This is because the Fear of the Lord
is requisite to obey God because He has commanded mankind to Fear His statues and judgments.
Wisdom and understanding—in the sight of the nations—is doing the statues and
commandments of the LORD.188
This is because the Fear of the Lord truly motivates one to
observe God‟s commandments.
Nothing can equal Wisdom and Understanding.189
It is life unto those who have them.190
The ear
must be inclined to Wisdom to receive her—the heart unto Understanding.191
Wisdom is found
with the inclined heart to apprehend her192
and must attend to193
Wisdom and Understanding
speak with the Truth (Proverbs 8). The sanctified lips speak Knowledge.194
In the lips of one
with Understanding, Wisdom is found,195
and the wise take heed to speak.196
181
Proverbs 4:7. 182
Proverbs 10:23. 183
Proverbs 17:24. 184
Proverbs 8:14. 185
Cf. Proverbs 4:1, Daniel 2:21. 186
Exodus36:1. 187
1 Chronicles 22:12. 188
Deuteronomy 4:5-6; also see Proverbs 11:12, 15:21. 189
Job 28:12-28, also see 1 Kings 3:10-11, Psalms 49:20, Proverbs 16:16, 8:10-11, 8:19, 23:23, Ezekiel 28:4. 190
Ecclesiastes 7:12, Proverbs 16:22. 191
Proverbs 2:1-2. 192
Proverbs 3:13, 4:5, 7:1-3, 14:33, 19:8. 193
Proverbs 4:1, 5:1. 194
Proverbs 5:2, 15:2. 195
Proverbs 10:13. 196
Proverbs 17:27-28 also see Ecclesiastes 5:3, 10:4.
Knowledge is of moral rightness197
and knowledge of that which is holy by He who is Holy is to
Understand.198
In leadership, Understanding of heart to judge people is to be able to ethically
discern between moral good and bad.199
Wisdom, Understanding, and Knowledge in Creation
Proverbs give two examples of the relationship between Wisdom, Understanding, and
Knowledge. The first is of how God created the cosmos, and the second is a parable of a house.
Proverbs 3:19-20 declares,
The LORD by wisdom hath founded the earth; by understanding hath he
established the heavens.200
By his knowledge the depths are broken up, and the clouds drop down the
dew.
Jeremiah also describes the rational structure in creation201
by which the primordial chaos was
conquered by the Logos.
Proverbs 24:3-5 ,
Through wisdom is an house builded; and by understanding it is established:
And by knowledge shall the chambers be filled with all precious and pleasant
riches.
A wise man is strong; yea, a man of knowledge increaseth strength.
Again, this text illustrates the integrity of the Creator‟s design.
In both parables, Wisdom is the foundation, Understanding is the establishment, and knowledge
is the synthesis. The New Testament teaches that by the invisible things of God that are
understood by creation are visible picture of Faith. This typological convention is conveyed by
real things finds application in the Christian life.
197
Proverbs 8:6, 8:9. 198
Proverbs 9:10. 199
1 Kings 3:9-12. 200
Also see Proverbs 8:22-30. 201
I.e. that the earth is founded by Wisdom (Jeremiah 10:12); made by power established by His Wisdom and
heaven is stretched out by His Understanding (Jeremiah 51:15).
Colossians 2:7 Rooted and built up in him, and stablished in the faith, as ye
have been taught, abounding therein with thanksgiving.
This picture of sanctification202
by the Truth details a Christian epistemology by pointing to the
object of the things of the Spirit of God—understood in the obedience of Faith which renders
saving Truth knowable. Christians are thereby accountable to fear God and abide in the Truth
with thanksgiving. Christ is the Foundation establishing believers in Him through Faith by the
Knowledge of the Truth in the teaching of the Gospel. The New Testament truly corroborates
the testimony of the Old Testament.
202
As wise men build a house upon a rock (Matthew 7:24-25, Luke 6:48),
Christians build on Christ (Jude 1:24) established to continue in Him by faith (Colossians 1:23, Romans 16:25, 1
Corinthians 15:58, 2 Corinthians 1:21, 2 Thessalonians 2:17, 1 Peter 5:10, etc.).