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Christian Doctrines Essential for Biblical Pastoral Counseling Rika Roeland

BAT921/MAT921 Christian Doctrines Essential for Biblical Pastoral Counseling Part 1

Acts 17:11 “They searched the Scriptures day after day to see if Paul and Silas were teaching the truth.” (NLT).

A study on Christian Doctrines Essential for Biblical Pastoral Counseling for MINTS students

Rika Roeland

Filadelfia Ministries, Bloemfontein, South Africa

Email: [email protected]

Study leader: Pas. (Dr.) Craig Mobey

February 2017

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mailto:[email protected]


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ABSTRACT

The study of essential Christian Doctrines for Biblical pastoral counseling is an

introduction to the most basic beliefs of the Christian faith. Although it is not an

exhaustive study of a specific doctrine, it aims to give the counselor the basic

knowledge needed. The study addresses what we as Reformed believers believe and

why.

As it is effectively a brief introduction to Systematic Theology, the main focus will

therefore be on God and how He has revealed Himself to us through Scripture.

Understanding God and what He has done for us changes how we live.

Systematic Theology is a summary of doctrines and how it should be understood by

present-day Christians1. This study will focus on the Bible, who we as humans are,

God the Father, God the Son, God the Holy Spirit and God Triune.

Any human world-view, either consciously or unconsciously, wants to answer four

fundamental questions: 1) Who are we?; 2) Where are we?; 3) What has gone

wrong?; and 4) What is the solution?2 Through the study of Systematic Theology,

these questions are answered.

1 Grudem, W.A. Systematic Theology. 1994, p23. Print.

2 Wright, C. The uniqueness of Jesus. 2001, p.90. Print.3 | P a g e


PREFACE......................................................................................................................................................... 6

INTRODUCTION............................................................................................................................................. 6

TAKE NOTE..................................................................................................................................................... 7

STRUCTURE OF THE LESSONS.................................................................................................................... 7

MATERIALS.................................................................................................................................................... 7

BACHELOR LEVEL STUDENTS...................................................................................................................................8MASTER LEVEL STUDENTS.......................................................................................................................................8

LESSON OBJECTIVES.................................................................................................................................... 8

HOMEWORK REQUIREMENTS.................................................................................................................... 8

EVALUATION.................................................................................................................................................. 9

BENEFITS OF DOING THE LESSONS........................................................................................................... 9

LESSON ONE: INTRODUCTION................................................................................................................. 10

INTRODUCTION.................................................................................................................................................10LESSON...............................................................................................................................................................11

What is Christian Doctrine?.............................................................................................................................11CONCLUSION.....................................................................................................................................................18LESSON ONE ASSIGNMENT............................................................................................................................18

LESSON TWO: INTRODUCTION CONTINUED........................................................................................19

Why should Christians study Systematic Theology?.........................................................................................19Pastoral application of Doctrine......................................................................................................................22

CONCLUSION.........................................................................................................................................................24LESSON TWO ASSIGNMENT.....................................................................................................................................25

LESSON THREE: TERMS, DEFINITIONS AND SENSIBLY DEALING WITH COMMON DIFFERENCES IN DOCTRINE..................................................................................................................... 26

INTRODUCTION.................................................................................................................................................26LESSON...............................................................................................................................................................27TERMS AND DEFINITIONS.......................................................................................................................................27

Hermeneutics and exegesis...............................................................................................................................30Creeds and Confessions....................................................................................................................................34

CONCLUSION.........................................................................................................................................................37LESSON THREE ASSIGNMENT..................................................................................................................................38MA STUDENTS ESSAY...........................................................................................................................................38

LESSON FOUR: TERMS, DEFINITIONS AND SENSIBLY DEALING WITH COMMON DIFFERENCES IN DOCTRINE CONTINUED........................................................................................................................ 39


Unity and Diversity in Christianity...................................................................................................................39Pastoral application.........................................................................................................................................44

CONCLUSION.........................................................................................................................................................45LESSON FOUR ASSIGNMENT...................................................................................................................................46

LESSON FIVE: BIBLIOLOGY..................................................................................................................... 47


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Revelation of Scripture.....................................................................................................................................47Inspiration of Scripture....................................................................................................................................53The canon of Scripture.....................................................................................................................................57

CONCLUSION.........................................................................................................................................................66LESSON FIVE ASSIGNMENT....................................................................................................................................66BA STUDENTS ESSAY............................................................................................................................................67

LESSON SIX: BIBLIOLOGY CONTINUED................................................................................................68


The inerrancy of Scripture................................................................................................................................68The perfections of Scripture..............................................................................................................................71Pastoral application.........................................................................................................................................76

CONCLUSION.........................................................................................................................................................77LESSON SIX ASSIGNMENT.......................................................................................................................................78

LESSON SEVEN: ANTHROPOLOGY.......................................................................................................... 79


The origin of man.............................................................................................................................................80The constitutional nature of man......................................................................................................................81Man as the Image of God.................................................................................................................................88

CONCLUSION.........................................................................................................................................................91LESSON SEVEN ASSIGNMENT..................................................................................................................................91

LESSON EIGHT: ANTHROPOLOGY CONTINUED..................................................................................93


Man in the state of sin......................................................................................................................................93Pastoral application.........................................................................................................................................98

CONCLUSION.........................................................................................................................................................99LESSON EIGHT ASSIGNMENT................................................................................................................................100

BIBLIOGRAPHY.......................................................................................................................................... 101

BIOGRAPHY................................................................................................................................................ 106

INSTRUCTORS MANUAL........................................................................................................................... 107

LESSON ONE ASSIGNMENT MODEL ANSWER.........................................................................................................107LESSON TWO ASSIGNMENT MODEL ANSWER........................................................................................................107LESSON THREE ASSIGNMENT MODEL ANSWER.....................................................................................................108LESSON FOUR ASSIGNMENT MODEL ANSWER.......................................................................................................108LESSON SIX ASSIGNMENT MODEL ANSWER..........................................................................................................109LESSON SEVEN ASSIGNMENT MODEL ANSWER.....................................................................................................110LESSON EIGHT ASSIGNMENT MODEL ANSWER......................................................................................................110EXAMINATION AND EXAMINATION MODEL ANSWER............................................................................................112

Examination...................................................................................................................................................112Examination model answer.............................................................................................................................114

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PREFACEThis study is for both Biblical pastoral counselors and Christians who want to understand

essential Christian doctrines. In current society people are constantly confronted with either

other religions or with questions about what and why they believe. Christians can better fulfill

their command to follow Jesus in obedience when they grasp the essentials of the faith as taught

in Scripture and are able to explain them to others, quite often in a counseling context. It is

therefore of utmost importance that the Christian can differentiate between the falsehoods of the

world and the Truth of the Scriptures!

INTRODUCTIONThis study is not an exhaustive systematic exegetical study on doctrine itself but a course to

equip the Biblical pastoral counselor with the core components of those essential doctrines that

would commonly be used in a Biblical counseling scenario.

The aim of this study is to explain different doctrines to allow the counselor to understand the

Biblical worldview of his client and to enable the counselor to answer, explain and guide the

client with their questions about God. Since pastoral counseling is the attempt to explain and

direct Christians on how to live before God as well as before others, theological commitments

are implied3. Biblical counselors need to be aware that the type of persons and Christians people

are and will become is the result of their doctrinal beliefs4.

Part one of this study will begin with an introduction to doctrine (lesson one and two) to explain

the meaning thereof. The next lessons (three and four) will discuss why there are different

interpretations and how to deal with a person who differs from the counselor’s doctrinal view.

Lesson five and six will discuss the formation of the Bible. This course ends with the study of

human beings as created by God. By placing Anthropology at the end of this course, it must be

stressed that this study is never placed above the study of God, but merely placed here to enable

a complete study of God in the next course in this two part series.

3 Adams, J.E. A Theology of Christian Counseling. 1979, p14. Print.

4 Erickson, M.J. Introducing Christian doctrine. 2001, p415. Print.6 | P a g e


Part two of in this course series starts with the doctrine of God since everything starts and ends

with God. In the next two lessons Jesus Christ will be discussed followed by a discussion on the

Holy Spirit. The term Trinity will be discussed to complete the study on God.

TAKE NOTEFor the purposes of simplicity, the terms “counselor”, “pastoral counselor”, “Biblical counselor”,

“Biblical pastoral counselor” and “Christian counselor” are used interchangeable and all refer to

a qualified or trained Christian person doing Biblically based pastoral counseling within a

theological context. While the masculine pronoun “he” is used throughout the document, it is

only used for the sake of simplicity.

STRUCTURE OF THE LESSONS The lessons are divided into eight lessons as follows:

1. Lesson 1 : Introduction.

2. Lesson 2 : Introduction continued.

3. Lesson 3 : Terms, definitions and sensibly dealing with common differences in

doctrine.

4. Lesson 4 : Terms, definitions and sensibly dealing with common differences in

doctrine continued.

5. Lesson 5 : Bibliology.

6. Lesson 6 : Bibliology continued.

7. Lesson 7 : Anthropology.

8. Lesson 8 : Anthropology continued.

MATERIALSThe students are required to read this guide thoroughly along with at least two other books on

Systematic Theology.

Bachelor level students

1. Berkhof, L. Systematic Theology: World-class educational resources for discipleship. Grand

Rapids, Michigan. 1949. < https://www.biblicaltraining.org/library/systematic-theology-

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louis-berkhof> (300 pages).

Master level students

1. Berkhof, L. Systematic Theology: World-class educational resources for discipleship. Grand

Rapids, Michigan. 1949. < https://www.biblicaltraining.org/library/systematic-theology-

louis-berkhof> (300 pages).

2. Van der Pol, A. Doctrine of God MAT021. Miami Mints International Seminary. (+ 150

pages).

3. Zugg, J. Introduction to the Scriptures BAB001. Miami Mints International Seminary (+ 50

pages).

4. Van der Pol, A. Doctrine of Scripture BAT021. Miami Mints International Seminary (+ 50

pages.

5. Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. Miami Mints International

Seminary (+ 50 pages).

LESSON OBJECTIVES1. To study Christian doctrine with other students.

2. To acquire a working knowledge of the history and lessons of Christian doctrine.

3. To develop a deeper understanding of Christian doctrine as it applies to pastoral

counseling.

4. To equip the Biblical counselor to effectively counsel clients theologically.

5. To gain reassurance that God is in control.

6. To insight into Christian doctrine in order to use it in preaching, teaching, and in pastoral

counseling.

HOMEWORK REQUIREMENTS1. Participate in fifteen hours of common teaching time.

2. Complete and pass (50%) all eight assignments.

3. Complete and pass (50%) the essay.

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3.1. BA Students: Write a ten page essay on “Revelation of Scripture” by making use of

external sources5.

3.2. MA Students: Write a fifteen page essay on the meaning of “Hermeneutics” by making

use of external sources.

4. Reading requirements:

4.1. BA students (300 pages of reading is required) as specified in materials above.

4.2. MA students (600 pages of reading is required) as specified in materials above.

5. Complete and pass (50%) the examination.

EVALUATION1. Student class attendance (15%): One point will be given for each class hour attended.

2. Student Reading (25%): Students will be given credit for completing the required reading.

3. Student Essay: (25%): Students will prepare exegetical notes for a sermon/teaching.

4. Student Homework (25%): Points will be given for completing the questions at the end of

each lesson.

5. Student Exam (10%): Students will complete an exam drawn from the questions at the end

of each lesson.

BENEFITS OF DOING THE LESSONS 1. Understand essential Christian doctrines by studying with other students.

2. To be able to determine basic beliefs of a counselee by gaining a working knowledge of

the history and lessons of Christian doctrine.

3. Be able to draw near to God in holy silence and to meet Him in the midst of life, as it is

happening and gain reassurance that God is in control.

4. Give praise to Him who unconditionally loves you as a father loves his child.

5 Guidelines for writing an essay are available at http://www.mintscoursesonline.com/ External sources that may be

included are the following: Bible Study Tools (http://www.biblestudytools.com/); Kerux

(http://www.kerux.com/default.asp); Monergism (http://monergism.com/); A Puritan’s Mind

(http://www.apuritansmind.com/)9 | P a g e


LESSON ONE: INTRODUCTION

INTRODUCTION

Words such as doctrine and theology can for many Christians conjure up images of intellectual

pride, divisiveness as well as the presumption that God can be put into a box6, however the

moment that we talk about God, share our experiences of Him, or try to explain our beliefs, we

make doctrinal statements.7 Our values are determined by our beliefs and our beliefs are stated

as doctrines and Christian doctrines therefore provide us with the fundamental framework of

how to live a Christian life.8

Theology, in its simplest form, is the systematic understanding of Scriptural teachings about

various subjects.9 Since Theology means “the study of God” and doctrine means “teaching”10,

Theology therefore attempts to clarify any given doctrine (or teaching) with everything that the

Bible says about a specific teaching.11

The Biblical pastoral counselor depends upon Biblical principles and must therefore understand

as much as possible that the Scriptures teach on a specific topic to enable the counselor to give

fully Biblical direction to their counselees.12 A theological orientation toward the Scriptures is

necessary not only to avoid misleading counselees but also to correct errors in both the thought

6 Horton, M. The Christian faith. 2011, p13. Print.

7 McGrath, A.E. Studies in Doctrine. 1997, p230. Print.


9 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p23. Microsoft Document. Accessed 10

February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>,

Adams, J.E. A Theology of Christian Counseling. 1979, p11. Print.10 Horton, M. The Christian faith. 2011, p13. Print.

11 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p23. Microsoft Document. Accessed 10

February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>12 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p24. Microsoft Document. Accessed 10

February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>,

Adams, JE. A Theology of Christian Counseling. 1979, p12. Print.10 | P a g e


and practice of counselees.13 In order to communicate truth authoritatively it is vital for the

counselor to have this orientation.14

UNDERSTANDING DOCTRINE

What is Christian Doctrine?

The Nature of Theology

The word ‘doctrine’ does not need to frighten believers as it is simply statements regarding the

most fundamental Christian beliefs; i.e. beliefs about the nature of God, beliefs about His action,

beliefs about who we are and beliefs about what He has done to bring us into a personal

relationship with Himself.15 Doctrine is an attempt to explain in human words something that is

difficult to express in words.16

The word doctrine simply means “teaching” and summarizes God’s promises, how He fulfills a

particular future and His explanation of the implications.17 Doctrine therefore defines and refines

our understanding of the unfolding drama (narrative) set out in Scripture.18

The study of doctrine is known as theology and theology is literally, the study of God. 19 The

word ‘theology’ is derived from the Greek word theologia which is composed from the words

theos and logos.20 The word theos is the generic Greek term for ‘god’ while the word logos can


14 Ibid., p13.

15 Erickson, M.J. Introducing Christian doctrine. 2001, p16. Print.

16 If it is difficult to describe the aroma of coffee in words, how much more difficult is it to describe the experience

of being redeemed from sin. McGrath, A.E. Studies in Doctrine. 1997, p234. Print.17 Horton, M. The Christian faith. 2011, p20. Print.

18 Ibid., p21.

19 “It is the careful, systematic study, analysis, and statement of Christian doctrine.” Erickson, M.J. Introducing

Christian doctrine. 2001, p16. Print.20 Domeris, B., and Smith, K. A Student’s A-Z of Theology. 2014, p.248. Print.

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signify word, speech, talk about, discourse, account and reason.21 By combining the two words,

the meaning can be ‘talk about God’ or ‘reasoned account of God’.22 Theology is also seeking to

understand God’s creation, especially humanity and our condition as well as God’s redemption

in relation to humanity.23

The word ‘dogma’ can be defined as doctrine that is held by the church as normative under

appeal to the Word of God.24 The Greek word from which ‘dogma’ is derived may signify a

decree of an emperor (see, Luke 2:1), the commandments of the Law of Moses (see, Ephesians

2:15 and Colossians 2:14) or decisions reached by apostles and elders in Jerusalem (Acts

16:14).25 It means that dogma is the authorized teaching of the church.26

Systematic theology is involved in the collecting and understanding of all the relevant passages

in the Bible on various topics.27 The task of systematic theology is to explain Christian doctrine

in its full scope and in its integrity.28 The aim of Systematic theology is to assist Christians in

defending their faith in an informed, compelling and gentle manner.29 Just as Biblical writers

consistently apply their own teaching to life, systematic theology pursuits the practical

application of doctrine to daily life.30

21 The English word ‘logic’ is derived from the word logos. Plantinga, R.J., Tompson, T.R. and Lundberg, M.D. An

introduction to Christian Theology. 2010, p5. Print.22 Plantinga, R.J., Tompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010, p5. Print.

23 Erickon, M.J. Christian Theology. 1990, p21. Print.

24 Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p1. Print.

25 Ibid., p1.

26 Abraham, et.al. The Oxford Handbook of Systematic Theology. 2007, p1. Print.


28 Abraham, et. al. The Oxford Handbook of Systematic Theology. 2007, p6. Print.

29 1 Peter 3:15b – 16 “And if someone asks about our Christian hope, always be ready to explain it. But do this in a

gentle and respectful way.” Horton, M. The Christian Faith. 2011, p22. Print.30 Grudem, W.A. Systematic Theology. 1994, p23. Print.

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The foundation of all Christian teachings should be presented intelligently and systematically.31

The word ‘systematic’ means ‘carefully organized by topics’ which refer to how these studies fit

together in a consistent way as well as that the studies include the major doctrinal topics of the

Bible.32 It seeks to present Christian teaching as a unified whole although some may restrict

themselves to only one or other element of Christian doctrine.33 These statements are a guide on

the fundamental issues in life and therefore give answers to questions that are raised by all

human beings.34 Systematic theology can therefore be defined as “that discipline which strives to

give a coherent statement of the doctrines of the Christian faith, based primarily upon the

Scriptures, placed in the context of culture in general, worded in a contemporary idiom, and

related to issue of life.”35

Doctrine serves the following purposes:

1. To tell the truth of how things are;

2. To respond to God’s self-revelation;

3. To address, interpret, and transform human experience; and

4. To give Christians (as both individuals and community) a sense of identity and purpose.36

What are Doctrines?

A specific topic, also called ‘doctrine’, can be either very broad or very narrow for example a

broad doctrine will be ‘the doctrine of God’ while a narrow doctrine will be ‘the doctrine of

God’s eternity’.37

Typically, Systematic theology will have the following major doctrines38:

31 Frederick, G.R. A reason for hope BAM111. n.d. p6. Microsoft Word Document Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>32 Grudem, W.A. Systematic Theology. 1994, p24. Print.

33 Abraham, et.al. The Oxford Handbook of Systematic Theology. 2007, p2. Print.


35 Erickson, M.J. Christian Theology. 1990, p21. Print.


37 Grudem, W.A. Systematic Theology. 1994, p25. Print.13 | P a g e


1. Theology proper (the doctrine of God39): this is the study of God’s being, attributes, and

works. It includes the minor doctrines of God’s greatness and goodness, His immanence and

transcendence, and the Trinity.

2. Bibliology (the doctrine of the Bible40): this is the study of the Bible as divine revelation.

The topics that may be included in this study are inspiration, inerrancy, canonicity, textual

criticism, illumination, and interpretation.

3. Christology (the doctrine of Christ): this is the study of the person of Jesus Christ, His

Words, and His works. Topics that may be included are His deity, His humanity, the unity of

the person of Christ, the virgin birth and may also include the atonement.

4. Pneumatology (the doctrine of the Holy Spirit): this study is of the person and work of the

Holy Spirit, the third person of the Trinity.

5. Angelology (the doctrine of spiritual beings): this study is of how angels relate to humanity

and serve God’s purposes.

6. Anthropology (the doctrine of man): it is the study of humanity’s nature. The study includes

the origin of humanity, the image of God, the constitutional nature of the human, and the

universality of humanity.

7. Hamartiology (the doctrine of sin41): In this study the nature, cause, and effects of sin is

studied.

8. Soteriology (the doctrine of salvation42): It is the study of the source, meaning and the scope

of salvation.

38 Domeris, B., and Smith, K. A Student’s A-Z of Theology. 2014, p247. Print.

39 See, Van der Pol, A. Doctrine of God MAT021. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>40 See, Van der Pol, A. Doctrine of Scripture BAT021. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>41 See, Yakobe, Harmartiology BAT311. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>42 See, Van der Pol, A. Doctrine of Salvation BAT021. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>14 | P a g e


9. Ecclesiology (the doctrine of the church43): The nature, role, government, rites, and unity of

the Christian Church are studied.

10. Eschatology (the doctrine of last things44): It is the study of ultimate or final things, such as

death, the destiny of humanity, the Second Coming, and the Last Judgment.

Although different theologians may include different sub-headings under each major area, the

ten listed above will be found in most Christian systematic theologies, in one form or another.45

The sources / norms and branches of theology

Every discipline needs to give an account of its methodology but in theological disciplines there

is no general scientific methodology or a single method.46 All Reformers, however, consider

Scripture to be the only source and the only norm where faith interacts with the Word.47 The type

of theology produced is greatly influenced by the decision about the legitimate and order of the

sources of systematic theology.48 Working on the assumption that the Gospels are reliable

sources of historical information, it can be relied upon to learn about Jesus, His life and His

teaching and because Jesus endorsed the Old Testament, its teachings need to be examined as

well.49 Scholars can derive from Scripture a systematic teaching about God, creation, humanity,

Christ’s person and work, the application of redemption, the church as well as our future hope.50

43 See, Doctrine of the Church BAT030. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://> 44 See, Zugg, J. Eschatology BAT100. Miami: MINTS International Seminary.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://> See also, Zugg,

J. Eschatology BAT701. Miami: MINTS International Seminary. <https://drive.google.com/folderview?

id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>45 Domeris, B., and Smith, K. A Student’s A-Z of Theology. 2014, p247. Print.


47 Ibid., p12.



50 Horton, M. The Christian Faith. 2011, p27. Print.15 | P a g e


Most systematic theologies draw on direct Biblical revelation as well as additional sources such

as Christian tradition which includes the history of dogma (doctrines).51 No tradition may

however be placed on par with Scripture that is the Word of God.52 The history of dogma reveals

that

1. It is concerned with upholding the truth,

2. It is concerned with reflecting on the truth, and

3. It provides a perspective on truth as a whole.53

Although systematic theology also looks at practical theology, ethics, and apologetics, its closest

sub-discipline is Biblical theology that draws all the strands together to reveal the organic

development of revelation and redemption.54

Comparisons to previous interpretations helps scholars to realize that their interpretations

frequently parallel earlier ones and therefore, they can often tell what the implications are of a

current view by looking at the historical results of a similar view.55 Systematic theology is

produced within the context of current culture and the findings need to be applied in the life

context of that culture.56 Only when the past is engaged can resources be acquired for

interpreting Scripture in the current context.57

Theologians differ in perspectives, theological dogmas, and philosophies about source and

method and it is therefore wise to carefully evaluate the different available theologies.58 Broadly

speaking, theological studies encompass all subjects treated in a theological school, as the figure

below illustrates59:



53 Ibid., p15.

54 Horton, M. The Christian Faith. 2011, p28. Print.





59 Figure 1: Senses of “Theology”. Erickson, M.J. Christian Theology. 1990, p23. Print.16 | P a g e


Scripture

Biblical Biblical theology God

Man

Historical Historical theology Sin

Theological Studies Christ

Doctrinal Systematic theology Salvation

Church

Practical Philosophical theology Last things

*The italics in the above figure illustrate Doctrinal studies.

Systematic theology stands in relationship with other disciplines in Theological studies, but

essentially sits between Biblical theology and practical theology.60 Historical theology is the

study of how Christians historically understood the various theological topics.61 Biblical

theology considers how Scriptures historically developed62 and gives special attention to the

teachings of individual authors as well as sections of Scripture by placing these teachings in the

historical development of Scripture.63 Practical theology is concerned with the formation and

application of doctrines and principles as they apply to the church’s life of our times.64

Apologetics provide a defense of the truthfulness of the Christian faith with the purpose to

convince unbelievers.65 Systematic theology puts all these themes together in order to show their

logical connections.66



62 Domeris, B., and Smith, K. A Student’s A-Z of Theology. p248. Print.



65 Grudem, W.A. Systematic Theology. 1994, p21-22. Print.



CONCLUSION

Human beings did not invent doctrine; it is a human mental reaction to the historical action of

God.67 Doctrine arises in the aftermath of our awareness of being called by God through Jesus

Christ and therefore it answers to God.68 Because it purports to speak of God, to describe Him,

and to lead to Him, doctrine is answerable to God.69 Lesson two continues this lesson by

discussing the importance of studying doctrine.

LESSON ONE ASSIGNMENT

1. What does the word doctrine mean?

2. What does the word ‘systematic’ means?

3. What is studied in the doctrine of Hamartiology?

4. What is the main source of systematic theology?

5. True/False. Our current societal beliefs are placed on par with Scripture.

6. Complete the sentence: Systematic theology stands in relation with other disciplines in

Theological studies, but essentially sits between....

7. What does Biblical theology consider?

8. What is practical theology concerned with?

9. What does Apologetics provide?

10. True/False. Doctrine is answerable to man.



69 Ibid., p241.18 | P a g e


LESSON TWO: INTRODUCTION CONTINUED

INTRODUCTION

This lesson continues from lesson one. A student of Systematic Theology needs to be

aware that it is Scripture alone that must have the normative authority for the definition of

what we should believe and not any human authority.70 Effective use of the Bible means

that people need to use it in the way that God wrote it – in narrative form.71

THE NEED FOR DOCTRINE

Why should Christians study Systematic Theology?

The necessity for the study of Doctrine

There are many who think that the study of doctrine may not only be unnecessary but

even undesirable and that it is sufficient simply to love Jesus.72 The common core of the

stories of how people came to faith is that they discovered the reality of God.73 Contrary

to the modern myth that humans outgrow stories, a story (narrative) is told whenever a

person is asked to explain who he is.74 Doctrines arise from a particular story that are

either assumed or embraced with explicit conviction.75

In Matthew 28:19-20 Jesus commanded: “Therefore, go and make disciples of all the

nations, baptizing them in the Name of the Father and the Son and the Holy Spirit. Teach

these new disciples to obey all the commands I have given you. And be sure of this: I am

with you always, even to the end of the age.” (NLT) Doctrine focuses on the second

demand to teach the way of a Christian life. ‘All that Jesus commanded’ includes the oral 70 Grudem, W.A. Systematic theology. 1994, p25. Print.

71 MacDonald, J., Kellemen, R.W., and Viars, S. Christ-centered Biblical Counseling. 2013, p15. Print.




75 Ibid., p14.19 | P a g e


teachings of Jesus, the interpretation and application of these teachings and His life and

what Jesus continued to do and teach through the apostles after His resurrection and

therefore includes what the whole Bible teaches.76 The apostles related the various

aspects of the gospels and explained its implications for the new society not only from

their own eyewitness experience but also from the Old Testament narrative that led up to

it.77

How does man effectively teach himself and others what the whole Bible says? The

essential role of Systematic theology is to gather propositional truth found in the Bible

into convenient categories that is helpful for instructing believers and for presenting these

truth claims of Scripture to those outside the Christian faith.78

There are several reasons why such study is not optional.79

1. The relationship between the believer and God depends on the correct doctrinal

beliefs.80 An example of correct doctrinal beliefs is found in Hebrews where it deals

with the existence and character of God.81 The author is not saying that a person who

76 Grudem, W.A. Systematic Theology. 1994, p27. Print. 2 Timothy 3:16 “All Scripture is inspired by God

and is useful to teach us what is true and to make us realise what is wrong in our lives. It corrects us when

we are wrong and reaches us to do what is right.” (NLT)77 2 Peter 1:16-21 “For we were not making up clever stories when we told you about the powerful coming

of our Lord Jesus Christ. We saw His majestic splendour with our own eyes when He received honour and

glory from God the Father. The voice from the majestic glory of God said to Him, ‘This is My dearly

loved Son, who brings Me great joy.’ We ourselves heard that voice from heaven when we were with Him

on the holy mountain. Because of that experience, we have even greater confidence in the message

proclaimed by the prophets. You must pay close attention to what they wrote, for their words are like a

lamp shining in a dark place – until the Day dawns, and Christ the Morning Star shines in your hearts.”

(NLT) Horton, M. The Christian Faith. 2011, p21. Print.78 Domeris, B., and Smith, K. A Student’s A-Z of Theology. 2014, p249. Print.


80 See, Hebrews 11:6; 1 John 4:2; Romans 10:9-10. Ibid., p17.

81 Hebrews 11:6 “And it I impossible to please God without faith. Anyone who wants to come to Him

must believe that God exists and that He rewards those who sincerely seek Him.” Erickson, M.J. Christian

Theology. 1990, p28. Print.20 | P a g e


approaches God with a lack of faith may be rejected, but that a person without belief

in God will not even attempt to approach God.82 It is also important for a proper

relationship with God to believe in Jesus’ humanity (1 John 4:2), Jesus’ deity

(Matthew 16:13-19) and Jesus’ resurrection (Romans 10:9-10).83 Doctrine stresses

how God is faithful to His promises and the reality of the resurrection hope even if

our experience seems to suggest otherwise.84 When a person’s feelings are

misleading doctrine contradicts them and gives him a framework for making sense of

the contradictions of his experience.85

2. Because of the connection between truth and experience, doctrine is important.86 Our

experience is not only affected by, but depends on reality.87 It is not enough to simply

feel good about Jesus because our hope for the future depends upon whether He is

genuinely the Son of God who was resurrected and therefore our resurrection will

take place someday.88

3. Because there are many secular and religious systems of thought that compete for

man’s devotion in currently in society, it is important for a correct understanding of

doctrine.89 There are many secular alternatives, such as humanism (the belief that

man is the highest object of value) and the scientific method (the truth is sought

without recourse to revelation from a divine being).90 Because of the many religious

options it is not simply a question of whether one shall belief, but a question of what

one shall believe.91 Christian doctrine defines who we are to obey by differentiating

between a false church (which answers to the pressures of the age) and a true church

82 Ibid., p28.



85 Ibid., p263.


87 Ibid., p17.

88 Ibid., p17.

89 Ibid., p17.




(which is obedient and responsible to God).92 By correctly understanding the doctrinal

teachings of Christianity, the Christian can see through the confusion created by these

alternative belief systems.93 When the church fails to give attention to doctrine, the

church is robbed of her reason for existence and a way is opened to being enslaved

and oppressed by the world.94

Pastoral application of Doctrine

A faulty understanding of the Bible leads to frustration and discouragement and

counselees may resort to actions that fail or either develops doubts about God or about

themselves.95 The Adamic rebellion is a result of following false (evil) counsel and it

points to the futility of such an attempt at autonomy.96 A counselor should anticipate (and

look for) complications to original problems that stems from faulty solutions where the

counselee already has received basically un-theological instruction and should approach

these counselees with the full awareness of how theology can help.97 People desperately

need to be exposed to a Biblical, God-centered perspective on everything.98

To avoid misleading counselees and to be able to correct errors in the thought and

practice of counselees, the counselor should not only have a theological orientation but

also be able to communicate truth authoritatively.99 Being theologically unsure, the

counselor will communicate this insecurity while authoritative proclamation of the Word




95 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p24. Microsoft Word Document.

Accessed 10 February 2016.

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://96 Adams, J.E. A Theology of Christian Counseling. 1979, p4. Print. Psalm 1:1 “Oh, the joys of those who

do not follow the advice of the wicked, or stand around with sinners, or join in with mockers.”97 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p24. Microsoft Word Document.


<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://98 MacDonald, J., Kelleman, R.W., and Viars, S. Christ-centered Biblical Counseling. 2013, p24-25. Print.

22 | P a g e


can only grow from a sound knowledge of theology.100 When the counselor speaks the

knowledge of Christ’s return into the counselee’s life, he impacts their grief.101

Counseling cannot be done apart from theological commitments and any attempt to

separate the two can only lead to doing violence to both.102 A counselor must not only be

aware of his own commitments, how he arrived at these commitments and why he holds

them but should also regularly revise these commitments on the basis of satisfactory

Biblical theology.103

Continual theological study is necessary for further implications of truths that not only

leads to a more biblical sort of counseling but will also lend a proper sort of authority to

that counsel.104 Doctrine is all about delight – it is about how you live as well as how you

counsel.105

99 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p.24. Microsoft Word Document.


<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing:// With

‘theological orientation’ is meant a clear theological understanding of the Christian faith.100 Adams, J.E. A Theology of Christian Counseling. 1979, p13. Print. Matthews 7:29 “for He taught them

with real authority – quite unlike their teachers of religious law.”101 See,1 Thessalonians 4:13-18. MacDonald, J., Kellemen, R.W., and Viars, S. Christ-centered Biblical

Counseling. 2001, p23. Print.102 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p25. Microsoft Word Document.


<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

“Paraphrasing James, we may say that counseling without theology is dead.” Adams, J.E. A Theology of

Christian Counseling. 1979, p15. Print.103 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p25. Microsoft Word Document.


<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>104 Ibid., p25.

105 MacDonald, J., Kellemen, R.W., and Viars, S. Christ-centered Biblical Counseling. 2013, p23. Print. “If

counselling is to be restored to the church, delight in God must be restored to doctrines about God”. Ibid.,

p25.23 | P a g e


Conclusion

A necessary part of the proper pursuit of systematic theology (as well as hermeneutics

and exegesis) is the application to life and the aim is to enrich and deepen Christian life

during this study.106 Doctrines are the foundation of how we understand the world and

what our place is within it.107 Many Christian counselors lately lack authority due to

theological speculations instead of theological depth.108 A sound knowledge of theology

is the only way from which authoritative proclamation of the Word in both preaching and

counseling can grow.109

Although the self-appointed Christian “professions” has spent years studying psychology

at graduate level, these studies combined with only a little knowledge of the Bible is

completely inadequate for a full-time counselor.110 If Biblical counseling is not God-

centered and Bible-saturated, it is nothing.111

Lesson two assignment

1. What command in Matthew 28:19-20 does doctrine focus on?

2. How does doctrine contradict our feelings?

3. Name two secular alternatives to Christianity.

4. What does faulty understanding of the Bible lead to?

5. Complete the sentence: “If counselling is to be restored to the church…”

6. What is the essential role of Systematic theology?

106 “The Biblical writers consistently apply their teaching to life.” Grudem, W.A. Systematic theology.

1994, p23. Print.107 McGrath, A.E. Studies in Doctrine. 1997, p240. Print.


109 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. 2014, p25. Microsoft Word Document.


< https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>110 Ibid., p25.

111 MacDonald, J., Kelleman, R.W., and Viars, S. Christ-centered Biblical Counseling. 2013, p24. Print.24 | P a g e


7. What caused the Adamic rebellion?

8. True/False. Following false counsel points to the futility of an attempt at autonomy.

9. Complete the sentence: When the counsellor speaks the knowledge of Christ’s return

into the counselee’s life, ....

10. True/False. Counselling can be done apart from theological commitments.

25 | P a g e


LESSON THREE: TERMS, DEFINITIONS AND SENSIBLY

DEALING WITH COMMON DIFFERENCES IN DOCTRINE

INTRODUCTION

Doctrines not only divide Christianity from the world by uniting Christian denominations

over and against other religions but it also divide Christian denominations from one

another.112 At the root of doctrinal differences lie hermeneutical differences because all

proper doctrine comes from the interpretation of Scripture.113 The guiding Scripture for

hermeneutical study is: “All Scripture is inspired by God and is useful to teach us what is

true and to make us realize what is wrong in our lives. It corrects us when we are wrong

and teaches us to do what is right. God uses it to prepare and equip His people to do

every good work” (2 Timothy 3:16-17, NLT) which confirms that it is good to search for

doctrines and teachings and to identify which needs correction or a better alternative so

that the believer may be equipped to obey the Word and therefore participate in the works

of Christ.114

Jesus’ reply in Mark 12:24 lead to Christians throughout the centuries to develop and

follow principles that lead to sound Biblical interpretation.115 The greatest pains to

understand Scripture truly and explain it clearly must be taken because people are dealing

with God’s Words.116 Those who are committed to live under the authority of Scripture,

after all, want to be sure that Scriptural teaching are grasped.117 112 McGrath, A.E. Studies in Doctrine. 1997, p273. Print.

113 Mobey, C.F. Précis on Hermeneutics and Exegesis. 2011, p6. Portable Document Format. Accessed 10

February 2016. <compact disc>114 Hegeman, C. Practical Hermeneutics BAB081. 2006, p7. Microsoft Word Document. Accessed 12

September 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>115 Bernard, et.al., Biblical Hermeneutics. 2002, pxv. Print. Mark 12:24 “Jesus replied, ‘Your mistake is

that you don’t know the Scriptures, and you don’t know the power of God.’” (NLT)116 Carson, D.A. Exegetical fallacies. 1996, p15. Print.

117 Bernard, et.al., Biblical Hermeneutics. 2002, pxv. Print. 2 Timothy 2:15 “Work hard so you can present

yourself to God and receive His approval. Be a good worker, one who does not need to be ashamed and 26 | P a g e


HERMENEUTICS AND CREEDS

Terms and definitions

We will now consider terms and definitions in Hermeneutics and Exegesis:

Antithesis/antithetical – It means contrast and is a figure of speech in which words,

phrases, or clauses are contrasted by being balanced against another.118

Biblical hermeneutics – the science for the interpretation of communication from God

to man.119

Contextualization – This term refers to the process of understanding and explaining a

text or a doctrine keeping in mind the interpreter’s own historical context (life

situation) and is often used as a synonym of application.120

Canonical criticism – It refers to the study of Biblical text in their present form in the

canon as well as the process of their composition and transmission.121

Criticism – It refers to the evaluation or scientific investigation of works of literature

and when applied to the Bible, it implies independence from religious authority as

well as the denial of Biblical infallibility.122

who correctly explains the word of truth.” (NLT)118 Abraham, W.C., et.al. The Oxford Handbook of Systematic Theology. 2007, p436. Print.

119 Mobey, C.F. Précis on Hermeneutics and Exegesis. 2011, p11. Portable Document Format. Accessed

10 February 2016. <compact disc>120 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p284. Print.

121 Abraham, W.C., et.al. The Oxford Handbook of Systematic Theology. 2007, p440. Print.

122 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p284. Print.27 | P a g e


Etymology – The study of the origin or derivation of a word.123

General hermeneutics – “various sets of rules which are used in the interpretation of

the materials presented through the many forms of communication.”124

Genre – It is a type of literary composition that is distinguished by features such as

content or specific form.125

Historical criticism – ‘Criticism’ connotes discernment and therefore it deals with the

authorship, date, historical circumstances, authenticity of contents, and literary unity

of the books.126

Methodology – It is the form and methods of study that is used in a given

discipline.127

Meaning – In 1946 the definition of meaning changed and it was announced that

depending on what an author meant to say as a guide to determine what a text means

is a fallacy and it should therefore include the referent, the sense, the author’s

intention, the significance of the passage, its value, and its entailment.128





10 February 2016. <compact disc>127 Abraham, W.C., et.al. The Oxford Handbook of Systematic Theology. 2007, p457. Print.

128 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p26. Print.28 | P a g e


Receptor language – The language into which an original text is translated, for

example, when Greek is translated to English, Greek is the source language while

English is the receptor language.129

Rhetoric – It is the study of the principles of composition, especially the rules that

was formed in the ancient world for effective writing and speaking.130

Root fallacy – It is the error of presupposing that every word actually has a meaning

bound up with its shape or its components.131

Semantics – It is the science of the meaning of words and in Biblical studies,

especially, it refers to meaning as not simply a listing of independent items but a

study of fields wherein words interrelate and define one another.132

Semantic anachronism – It refers to the error made when a late use of a word is read

back into earlier literature.133

Scripture abuse – When the Bible is interpreted and/or applied in questionable or

irresponsible ways.134

Textual criticism – ‘Textual’ refers to the actual wording and therefore this science

attempt to determine the original wording of the inspired text.135


130 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p285. Print.

131 Carson, D.A., Exegetical fallacies. 1996, p28. Print.


133 Carson, D.A., Exegetical fallacies. 1996, p33. Print.

134 Brauch, M.T. Abusing Scripture. 2009, p15. Print.


10 February 2016. <compact disc>29 | P a g e


Hermeneutics and exegesis

In Greek and Roman mythology, Hermes (Greek) or Mercury (Roman) “was the god of

science, speech, writing, invention, and art.”136 Hermes spoke for the gods, invented

language and its uses and his name according to Plato meant “interpreter” (hermēneus).137

An instructive example is found in wordplay in the Acts account of Paul and Barnabas at

Lystra138. In their ignorance, the men of Lystra assumed Paul and Barnabas to be gods. 139

By calling Paul Hermes, the local knowledge of a legendary visit of Zeus and Hermes to

the Phrygian hill country was likely echoed.140 Every interpreter (Hermeneus) in Greek

culture supposedly inherited some of Hermes’ mystical qualities.141 The description of

Paul as the ‘chief speaker’ (literally, “the one who leads in speaking) on the other hand

hints at the exegetical skill.142 Ēgeomai (“to lead”), that is the Greek word used of Paul,

is the verbal root of exegesis which means “to lead, bring out (meaning).”143 The

traditional meaning of hermeneutics is that it is a principle that deals with the principles

of interpretation.144

The nouns exēgēsis (Greek) and hermēneia (Greek), denotes an understanding or

meaning originates from an object of reflection and study like an event, a speech, or a

law.145 “A critical interpretation of Scripture is one that has adequate justification –


February 2016. <compact disc>137 Bernard, et.al., Biblical Hermeneutics. 2002, p4. Print.

138 See, Acts 14:8-18. Bernard, et.al., Biblical Hermeneutics. 2002, p4. Print.





143 Bernard, et.al., Biblical Hermeneutics. 2002, p4. Print.

144 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p15. Print.

145 Bernard, et.al., Biblical Hermeneutics. 2002, p3. Print.30 | P a g e


lexical, grammatical, cultural, theological, historical, geographical, or other

justification146.” In the area of literary usage, these nouns refer to an “explanation,

interpretation, or meaning” of a written text.147 The act by which meaning is found (“to

expound”, “to explain”, to “interpret”) is described by the corresponding verbs

(exēgeomai and hermēneuō) and when hermēneuō is applied to texts in foreign

languages, it means “to translate”.148

Although Scriptures declares that the only prerequisite that is necessary to understand the

things of God is to have God’s Spirit149 and those anointed by the Spirit, do not need a

teacher150, the Bible is, in addition to being divine, also a human book.151 Humans use

language as a vehicle for communication but language is also limiting – within the

community that speaks the language as well as across language barriers.152 Because

language can be understood in more than one way, it has the potential for

misinterpretation.153 When the process of communication is hindered by unclear

understanding, interpretation becomes necessary.154 Just as people want to be heard and

have others speak the truth about them, God wants man to know the truth regarding who

He is, what He does and why man was created.155

146 Carson, D.A. Exegetical fallacies. 1996, p16. Print.



149 1 Corinthians 2:11 “No one can know a person’s thoughts except that person’s own spirit, and no one

can know God’s thoughts except God’s own Spirit.” (NLT).150 1 John 2:27 “But you have received the Holy Spirit, and He lives within you, so you don’t need anyone

to teach you what is true. For the Spirit teaches you everything you need to know, and what He teaches is

true – it is not a lie. So just as He has taught you, remain in fellowship with Christ.” (NLT).151 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p16. Print.

152 Brauch, M.T. Abusing Scripture. 2009, p119. Print.

153 Kaiser, W.C. and Silva, M. An introduction to Biblical Hermeneutics. 1994, p16. Print.


10 February 2016. <compact disc>155 Hegeman, C. Practical Hermeneutics BAB081. 2006, p21. Microsoft Word Document. Accessed 12

September 2016 <https://drive.google.com/folderview?31 | P a g e


The science of interpreting the communication of God to man is Biblical hermeneutics.156

The Bible is a book that was neither written in English nor in a modern language that is

closely related to English, therefore due to challenges of both language and history,

interpretation is demanding.157 Meaning is communicated by encoding and decoding of

the message between sender and receiver.158 Without any effort, it would be naïve to think

that the modern person can understand the intention of authors who wrote in other

languages and with different worldviews.159 People need to listen afresh to the Bible and

utilize the best resources available to them to enable the Bible to accomplish continual

reformation in their lives as well as in doctrine.160

God’s laws maintain the universe and as long as man does not violate His laws, these

laws can be used to find blessing and in the same way, hermeneutics follow certain

laws.161 If the interpreter is not convicted that the Bible is the Word of God and that it is

inspired and authoritative for the Christian faith can contribute to the brokenness and

abusiveness in the world instead of the releasing of the transforming power from God.162

Hidden in the Scriptures are Divine laws and principles of interpretation that when

discovered by the interpreter, enables him to discover the meaning of Scripture.163

id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>156 Mobey, C.F. Précis on Hermeneutics and Exegesis. 2011, p11. Portable Document Format. Accessed


158 “Meanings are given to words, phrases and idiomatic expressions by the cultural/historical/experiential

context of the sender (they are encoded), and then decoded in the cultural-linguistic context of the

receiver.” Brauch, M.T. Abusing Scripture. 2009, p120. Print.159 Achtemeier, E., et.al. Reclaiming the Bible for the Church. 1995, p23. Print.

160 Carson, D.A. Exegetical fallacies. 1996, p17-18. Print.


February 2016. <compact disc>162 See, Ephesians 3:1-10. Brauch, M.T. Abusing Scripture. 2009, p17-18. Print.


February 2016. <compact disc>32 | P a g e


It is important that the interpreter accept the principle that the things of God are only

known by God’s Spirit.164 The Word of God was inspired by the Holy Spirit and He is

needed to interpret the Word.165 As a whole, the Bible is not only the Word of God but

also the Word of Jesus since He is the Word of God.166 Although the Lord Jesus Christ

alone is therefore an infallible hermeneutician, He gave definite ‘keys’ of interpretation to

the early apostles.167 Scripture needs to be interpreted in a way that is consistent with its

central teachings.168 If it is possible to interpret the Bible with the same theological

seriousness as our precursors did and if the required skills as well as empathy is gained,

then Christian exegetes of the past can serve as invaluable guides to the future.169

Incorrect interpretation can lead to the intentional or unintentional abuse of Scripture.170

An example of the abuse of Scripture is that believers affirm the Bible as the good news

of God’s redemptive love while they use Scripture to condemn, judge, malign, demean,

or reject both those in the Christian community as well as outsiders.171 Because there was

a shift from interpretation by the church towards academy, a large degree of the distorting

164 1 Corinthians 2:11 “No one can know a person’s thoughts except that person’s own spirit, and no one

can know God’s thoughts except God’s own Spirit.” (NLT) Paul does not address Biblical interpretation

directly, however, the implication remains that to know ‘the things of God’ His Spirit is needed. Kaiser,

W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p23-24. Print.165 See, 1 Corinthians 2:7-16. Mobey, C.F. Précis on Hermeneutics and Exegesis. 2011, p6. Portable

Document Format. Accessed 10 February 2016. <compact disc>166 John 1:1 “In the beginning the Word already existed. The Word was with God and the Word was God.”

(NLT) Frame, J.M. Salvation belongs to the Lord. 2006, p147-148. Print.167 Mobey, C.F. . Précis on Hermeneutics and Exegesis. 2011, p6. Portable Document Format. Accessed


169 Achtemeier, E., et.al. Reclaiming the Bible for the Church. 1995, p16. Print.

170 Unintentional abuses can be the result of the influence of a person’s background, preconceptions, or

biases that controls the way he reads and applies Scripture. Brauch, M.T. Abusing Scripture. 2009, p16.

Print.171 Brauch, M.T. Abusing Scripture. 2009, p18. Print.

33 | P a g e


effects can be observed in a variety of secular interpretations that are often removed from

the faith and practice of Christian communities.172 It is also important to be aware of any

exegetical fallacies that comes from reading traditional interpretations into the text of

Scripture which can lead to the transfer of the authority of Scripture to the traditional

interpretation in which a false, even an idolatrous, degree of uncertainty is invested.173

Creeds and Confessions

A creed is a statement of beliefs which a true believer accepted.174 The word ‘creed’ is

derived from the word credo (Latin) meaning ‘I believe’ or credimus ‘we believe’.175

Creeds stated beliefs in such a way that Gnostics or Marcionites could not accept them

and as they were developed to address new issues, they tended to become more

complicated.176 The creeds have gained new importance during the twentieth century

because they are seen to stress unity between Christians.177

Deuteronomy contains an ancient elementary confession of belief known as Shema (from

its first word, ‘Hear’) which defines the One to Whom loyalty is given and also defines

Israel among all the nations by its unique loyalty to this deity.178 The earliest Christian

confession that ‘God raised Jesus from the dead’ is found in the New Testament.179 The

earliest creed, in its simplest form, seems to have been the declaration that ‘Jesus is

172 Achtemeier, E., et.al. Reclaiming the Bible for the Church. 1995, p19-20. Print.

173 Carson, D.A. Exegetical fallacies. 1996, p17. Print.

174 Peterson, R.D. A concise history of Christianity. 2007, p79. Print.

175 Johnson, L.T. The Creeds. 2003, p9. Print.

176 Gnosticism was widely held both inside and outside the church and was a set of philosophical and

religious ideas, mainly that the world was evil and therefore any salvation involved the total release from

physical existence. (p77) Peterson, R.D. A concise history of Christianity. 2007, p79. Print.177 McGrath, A.E. Studies in Doctrine. 1997, p311. Print.

178 See, Deuteronomy 6:4. Johnson, L.T. The Creeds. 2003, p11. Print.

179 See, Romans 1:3f; 4:25; 8:34; 10:9; Acts 4:2; Acts 17:18; 1 Corinthians 15:14; 1 Timothy 3:16; 1 Peter

3:18; Hebrews 13:20; James 2:1; 1 John 5:11; Revelation 5:6. Dunn, J.D.G. Unity and Diversity in the New

Testament. 2006, p438. Print.34 | P a g e


Lord’.180 By declaring ‘Jesus Christ is Lord’ the believer declares his commitment to

Jesus and also declares that Jesus is the Lord of his life.181 All of the creedal formulas

practically include elements distinguishing catholic Christianity from Gnosticism.182

It seems like Rufinus (of Aquileia, ca. 404) was the first to accept the ‘Apostles’ Creed’

although the final, standard version was accepted by Rome as its own in the seventh

century183:

“I believe in God the Father Almighty, Creator of heaven and earth. And in

Jesus Christ, His only Son, our Lord, Who was conceived by the Holy

Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified,

died and was buried. He descended to hell, on the third day rose again from

the dead, ascended to heaven, sits at the right hand of God the father

Almighty, thence He will come to judge the living and the dead. I believe in

the Holy Spirit, the holy Catholic Church184, the communion of saints, the

forgiveness of sins, the resurrection of the body, and the life everlasting.

Amen.”

All mainstream Christian churches recognize its authority as it is an affirmation of the

basic beliefs uniting Christians across centuries.185

After the conversion of Constantine in the fourth century, Christian theology was shaped

by the intellectual and political realities of the new social context and had no choice but

to use Greek concepts and terminology.186 The Council of Nicea was summoned by the

emperor Constantine because of the division that occurred by the teaching of a presbyter

180 See, Romans 10:9; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11. McGrath, A.E. Studies in

Doctrine. 1997, p312. Print.181 McGrath, A.E. Studies in Doctrine. 1997, p312. Print.

182 Heim, S.M. Faith to Creed. 1991, p6. Print.

183 Johnson, L.T. The Creeds. 2003, p31-32. Print.

184 Catholic Church refers to church in general.


186 Heim, S.M. Faith to Creed. 1991, p6-7. Print.35 | P a g e


in Alexandria named Arius (256-336).187 The priest, Arius, taught that Christ was not

eternal and was created by God making Christ less than God.188 After years of debates,

the ‘Nicene Creed’ emerged as a truly uniting text and although the current text is distinct

from the original creed (compiled in 325) it is the legitimate expression of the Christian

faith.189 The creed of Nicaea confirmed that God and Christ were of the same substance

(homoousios), Christ was not made but begotten, He existed for all time and the Holy

Spirit was to be worshipped with the Father and the Son.190

When Christians confess their faith, they bear witness to the truth as they see it or as they

want to live it.191 The purpose of creeds are that they provide a brief summary of the

main doctrines of the Christian faith; it allows believers to recognize and avoid

inadequate or incomplete versions of Christianity and it emphasizes that to believe is to

belong to the Christian community of faith.192 The creedal formulas and doctrinal

statements are never ends in themselves.193 The creeds do however provide an excellent

opportunity to wrestle with individual Christian doctrines and reflect on their

importance.194 A creed is a compressed expression of the churches belief clarifying it

position on certain key topics.195 The first six ecumenical creeds defined the nature of

Christ and they were w a product of the whole church at the time.



189 Heim, S.M. Faith to Creed. 1991, p8. Print.

190 Peterson, R.D. A concise history of Christianity. 2007, 86. Print.


192 McGrath, A.E. Studies in Doctrine. 1997, p314-315. Print.

193 Heim, S.M. Faith to Creed. 1991, p14. Print. In the interest of unity, Constantine used Episcopal

meetings or councils to uniform teachings but these councils failed in their task. He therefore assumed a

personal role in running the Nicene assembly but still division remained. Heim, S.M. Faith to Creed. 1991,

p7. Print.194 McGrath, A.E. Studies in Doctrine. 1997, p315. Print.

195 Johnson, L.T. The Creeds. 2003, p11-12. Print.36 | P a g e

Julian Zugg, 02/21/17,

I think you should mention the first 6 Ecumenical creeds, and the trouble with the seventh creed. In footnotes.


The aim of confessions196 were to replace the teaching of the medieval Latin Church and

to list all the essentials of the faith.197 Since the sixteenth century, the theology of the

Reformed churches has been linked with John Calvin (1509-64) and the theology

expressed in the Westminster Confession is dependent upon his teaching.198 Confessions

were not written in isolation of other confessional documents and the divines would have

been familiar with antecedents.199 The Westminster Confession consist of thirty-three

chapters on an unequal length and it expands the system of doctrine contained in Holy

Scripture: Chapters I-V: God, His Word, Being and Works; Chapters VI-XIII: man, his

sin and restoration through Christ; Chapters XIX- XXIV: God’s law, man’s liberties and

duties; Chapters XXV-XXXI: The Church, its fellowship and ordinances; and Chapters

XXXII-XXXIII: The last things.200 Because the Westminster confession with Scripture

while the Belgic (for example) begins with God, it is argued that the Westminster begins

with supernatural theology while the Belgic begins with natural theology rendering it

indebted to rationalism rather than Scripture.201 The aim of the Confession is to express as

fully as possible the truth about God.202

Conclusion

Doctrines are there to defend the real and transforming presence of Jesus Christ which is

the real lifeblood of Christian faith, in the life of individuals and the church.203 Any

interpretation of Scripture requires the Holy Spirit to reveal the truth.204 Never give in to

the temptation to say more than what Scripture says because by deducing answers for

196 The confessions are denominational statements defining the essential teaching of that

denomination. The ecumenical creeds were the statement of the whole church, not merely

denominations. 197 Heim, S.M. Faith to Creed. 1991, p16. Print.

198 Heron, A.I.C. The Westminster Confession in the Church today. 1982, p29. Print.

199 Fesko, J.V. The theology of the Westminster standards. 2014, p67. Print.


201 Fesko, J.V. The theology of the Westminster standards. 2014, p68. Print.


203 McGrath, A.E. Studies in Doctrine. 1997, p275. Print.37 | P a g e

Julian Zugg, 02/14/17,

Distinguish a confession from a creed.


which there are no direct answers in Scripture, others may be forced to either agree or

give up their association with ‘our group’.205 This can lead to disunity which will be

discussed in the next lesson.

Lesson three assignment

1. What does the word ‘criticism’ mean?

2. What is a creed?

3. What was the earliest creed?

4. What do Christians do when they confess their faith?

5. How is the Westminster Confession divided?

6. What is the aim of the Confession?

7. True/False. Confessions are written in isolation of other confessional documents.

8. Complete the sentence: “I believe in God the Father Almighty, ...”

9. Give an example of Scriptural abuse.

10. True/False. Biblical hermeneutics is the science of interpreting the communication of

God to man.

MA Students Essay

Write a five page essay on the meaning of “Hermeneutics” by making use of external

sources206.

204 Mobey, C.F. Introduction to Pastoral Care Part 1 BAM 311. 2011, p6. Portable Document Format.

Accessed 10 February 2016. <compact disc>205 Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics. 1994, p202. Print.

206 Guidelines for writing an essay are available at http://www.mintscoursesonline.com/ External sources

that may be included are the following: Bible Study Tools (http://www.biblestudytools.com/); Kerux




LESSON FOUR: TERMS, DEFINITIONS AND SENSIBLY

DEALING WITH COMMON DIFFERENCES IN DOCTRINE

CONTINUED

INTRODUCTION

This lesson continues from the previous lesson. The early church faced problems

concerning its unity and unless people are aware of it, they will romanticize that period

and then either give up in despair because of how the history of the church developed or

they will naively attempt to recover the lost, original unity.207 From the beginning of the

church, the Jewish scholars offered another and often very different interpretation of the

Old Testament texts than that of Christian scholars.208

CHRISTIAN UNITY

Unity and Diversity in Christianity

The rise of the ecumenical movement reveals a new willingness by denominations to

build bridges to overcome the division in churches.209 As a major Protestant trend, the

ecumenical movement during the twentieth century aimed to reunite or at least engage in

cooperative efforts between various denominations.210 Is there a unifying element that

united the early Christians and what diversity existed in Christianity between the early

Christians?211

The resurrection of Jesus forced the early church to rethink Jesus and His mission and He

became the cornerstone of the Christian faith.212 The fundamental unifying strand

207 Achtemeier, P.J. The quest for unity in the New Testament church. 1987, p2. Print.

208 Achtemeier, E., et.al. Reclaiming the Bible for the Church. 1995, p12. Print.



211 Dunn, J.D.G. Unity and Diversity in the New Testament. 2006, p7. Print.

212 Peterson, R.D. A concise history of Christianity. 2007, p38. Print.39 | P a g e


running through earliest Christianity was the unity between the historical Jesus and the

exalted Jesus meaning that it was Jesus Himself.213 God took the initiative to hold all

men in unity within Himself as well as with other men although because it is an offer

given to humans they can only be cured slowly of their self-centeredness.214

The promised Davidic king was to bring unification of the divided kingdom and restore

Israel as one nation.215 Christian unity is taught by Scripture through the history of a

people firstly called the people of Israel and later called “…a chosen people…a holy

nation …called out of the darkness into His wonderful light” who “..had no identity as a

people” but “now … are God’s people” (1 Peter 2:9-10, NLT).216 The New Testament

unity is stipulated as faith in Christ and the experience of grace through Christ but the

moment that man attempts to fill it out in word or practice, diversity becomes as

prominent as unity.217 Although it is hurtful when Christians disagree amongst

themselves, we need to remember that all Christians share a central core of faith.218

The inner circle of the apostles was entirely formed on Jesus’ own initiative and not as

the idea of a number of sympathizers desirous of joining a leader, therefore, Jesus

Himself bound the apostles to Himself and to each other.219 Because it was Christ Who

established His church, Christians are to live obedient lives to Christ in every aspect of

their lives and manifest the power of Christ’s kingdom and covenant in all they do.220

The church is therefore Christians who are called “into partnership with His Son, Jesus

Christ our Lord” (1 Corinthians 1:9, NLT).221 The baptism of the Holy Spirit includes all


214 Lescrauwaet, J.S. The Bible on Christian unity. 1965, p15. Print.

215 See, Acts 2:5, 36; Ezekiel 37. Thompson, A.J. One Lord, one people. 2008, p58. Print.





220 Van Drunen, D. Living in God’s two Kingdoms. 2010, p102. Print.40 | P a g e


believers and makes them one body.222 It is natural to concentrate upon differences but it

is far more important that a person should know the risen Christ, than in what particular

way they should express their faith.223

One of the threats to the unity of the early Christian community was the relationship

between Christians of Jewish birth and Christians of gentile birth.224 Christianity

emerged from Judaism and it did not see itself as a new religion but an eschatological

expression of Judaism which caused a tension of continuity and discontinuity.225 Because

the Hellenic culture did not understand a Jewish Messiah since they had no cultural or

religious basis for such an understanding, Paul and others used ideas from other religions

and philosophies as well as everyday events to try and explain who Jesus was and what

He did for people.226 Any attempt to speak of God is bound to be provisional and any

attempt to encapsulate divine reality within human speech and act is bound to be

inadequate in a greater or less degree and therefore diversity of expression was

inevitable.227

Paul’s concern was that gentile Christians should be recognized as legitimate members

of the community and that they are in no way inferior to those of Jewish lineage.228 The

disagreement was about what food is permissible for the believer to eat (Romans 14:2)

and which holy holidays should be given special significance (Romans 14:5) which

221 See, also, Romans 8:30; Colossians 3:15. Lescrauwaet, J.S. The Bible on Christian unity. 1965, p60.

Print.222 The baptism in the Holy Spirit refers to the initial regeneration. See, 1 Corinthians 12:13; Matthew 3:11;

John 1:33; Acts 1:5; 11:6. Frame, J.M. Salvation belongs to the Lord. 2006, p163. Print.223 McGrath, A. E. Studies in Doctrine. 1997, p275. Print.

224 Achtemeier, P.J. The quest for unity in the New Testament church. 1987, p4. Print.

225 Dunn, J.D.G. Unity and Diversity in the New Testament. 2006, p442-443. Print.



228 Achtemeier, P.J. The quest for unity in the New Testament Church.1987, p5. Print.41 | P a g e


means that their understanding of the covenant and of the obligations laid upon the

people of God were at stake.229

A conference was held to discuss the new Gentile converts and the circumcision party is

obviously made up by those who felt that any intimate social intercourse with

uncircumcised people could not take place.230 In this process of drawing together a

central feature is engagement with doctrinal matters.231 A second conference was held to

ascertain the minimum legal requirements to be observed by gentile converts232 and the

apostolic decree233 that was issued agrees with the wording in the letter mentioned in Acts

15:29.234

Diversity is found in the canon – the openness to new revelation and charismatic

emphasis of Paul; the strongly Jewish character of James; the enthusiasm of Luke; the

mystical depths of John – recognizing that Christianity can exist in diverse forms as well

as unity.235

In the 11th and 12th centuries, French Jewish scholars argued hermeneutically for the

‘plain sense’ of the text calling for a contextual interpretation of the Bible and it was the

insistence of the Enlightenment to do justice to the literal or historical sense of the Bible

that caused the church to seriously rethink its interpretive approach.236 Where the 229 Dunn, J.D.G. Unity and Diversity in the New Testament. 2006, p453. Print.

230 See, Acts 11:1-8. Achtemeier, P.J. The quest for unity in the New Testament church. 1987, p12. Print.


232 See, Acts 15.

233 Acts 21:25 “As for the Gentile believers, they should do what we already told them in a letter. They

should abstain from eating food offered to idols, from consuming blood or the meat of strangled animals,

and from sexual immorality.” (NLT).234 Acts 15:29 “You must abstain from eating foods offered to idols, from consuming blood or the meat of

strangled animals, and from sexual immorality. If you do this, you will do well. Farewell.” (NLT).

Achtemeier, P.J. The quest for unity in the New Testament church. 1987, p14. Print.235 Dunn, J.D.G. Unity and Diversity in the New Testament. 2006, p451. Print.

236 Achtemeier, E., et.al. Reclaiming the Bible for the Church. 1995, p12-13. Print.42 | P a g e


Christian gospel is under threat, the church must be prepared to rediscover the importance

of doctrine.237 If the church as a whole wants to move toward unanimity on matters of

interpretation that still divides the church, studies in exegetical fallacies cannot be

overestimated.238

Denominational conflict, politics, and scandals are seen as cheapening religion and leave

many people with negative images of denominations.239 The threat of the new and

aggressively secular attitudes of Western society, the rise of militant Islam world-wide

and the birth of the New Age movement underscore the need for Christianity to

rediscover its identity and state it in doctrinal terms.240 There is a growing idea that

religion is an individual and private experience causing the necessity of the church to be a

supportive community where spiritual growth and discipline should occur to become

lost.241 The divisions within Christianity are however not only out of carnality or

sectarianism, but many differences occur in the field of hermeneutics.242 History shows

that evangelical groups with the most rigid and clearly defined theologies have attracted

the most members.243 The Scriptural model of unity in diversity is found in Paul’s

conception of the body of Christ and reveals relations between churches as well as within

churches.244


238 Carson, D.A. Exegetical fallacies.1996, p18. Print.


240 “Doctrine matters more now than it has mattered for a long time”. McGrath, A.E. Studies in Doctrine.

1997, p275. Print.241 This can be seen in statements like ‘I am spiritual, but not religious.’ Peterson, R.D. A concise history of

Christianity. 2007, p331. Print.242 Mobey, C.F. Précis on Hermeneutics and Exegesis. 2011, p16. Portable Document Format. Accessed

10 February 2016. <compact disc>243 Peterson, R.D. A concise history of Christianity. 2007, p332. Print.

244 See, Romans 14:1-15:6; 1 Corinthians 12. Dunn, J.D.G. Unity and Diversity in the New Testament.

2006, p416. Print.43 | P a g e


The venerable dictum on which agreement is based in the Ecumenical Movement is “In

essentials unity; in nonessentials, liberty; and in all things, charity”.245 To take this

agreement seriously it must be recognized that the essentials are few while the

nonessentials have a wide range of acceptable liberty, meaning that other theological

claims and ecclesiastical forms that embody the unifying faith in Jesus (the man now

exalted) or which truly spring from the diversity of the New Testament, are authentic and

valid expressions of Christianity even if they conflict with some of the claims and forms

also derived from the New Testament that is held dear.246 True unity can only be found in

common submission to the Lord Jesus Christ.247 Any diversity that abandons the unity of

the faith in Jesus (the man now exalted) or that abandons love for fellow believers is

unacceptable.248 Believers should respect each others’ right to hold a sharply distinct

opinion from another and neither use his own conscience as a stick to beat the other nor

see it as his duty to convince the other of error.249

Pastoral application

As God’s creature, man is dependent on God for the design of meaning in his life. 250

Since hardly one in a hundred counselees have a Biblical notion of what decisions they

must make that are pleasing to God, they need the personal guidance of the counselor.251

The task of edifying requires that Biblical counselors have exegetically sound and case-

tried advances which demands that they think well about many issues.252

Christians are unique because they are one in Christ and this one body in Christ was

designed to have a life where they can work together, laugh and cry together, serve

245 Geisler, N., and Rhodes, R. Conviction without compromise. 2008, p7. Print.


247 See, Acts 5:1-11; 16:15. Thompson, A.J. One Lord, one people. 2008, p79. Print.


249 See, Romans 14:3-13. Dunn, J.D.G. Unity and Diversity in the New Testament. 2006, p453. Print.

250 Louw, D.J. A mature faith. 1999, p232. Print.


252 MacArthur, J. Counseling: How to Counsel Biblically. 2005, p29. Print.44 | P a g e


together and care for one another.253 The first Christians devoted themselves to a

relationship consisting of the very life of God that they shared through the indwelling of

the Holy Spirit and through this union a spiritual organic community was formed.254

Conclusion

The unity experienced by Christians is a terrestrial reality that comes from God as the

Trinity who live in an intensely mutual relationship in the most exalted nature.255 “Only

if there is diversity is there a body; but only if the diversity is harmonious diversity is the

body one.”256

Any problems regarding divisions within Christianity can only logically and effectively

be solved by settling the differences that exist in both the principles and the application of

hermeneutics.257 Christians always refused legally enforced unity when they believed

truth to be at stake.258

Lesson four assignment

1. In Who does the church find its unity?

2. What causes negative images of denominations?

3. Where is the Scriptural model of unity and diversity found in the Bible?

4. What should believers do when others have a different opinion to their own?

5. Why are Christians unique?

6. Complete the sentence: Because it is Christ Who established the church, ...

7. What does the baptism of the Holy Spirit do to unite Christians?

253 See, Ephesians 4:4-6. MacDonald, J., Kellemen, R.W. and Viars, S. Christ-centered Biblical

Counseling. 2013, p164. Print.254 See, Acts 2. Bridges, J. True community. 2012, p11. Print.




February 2016. <compact disc>258 Heim, S.M. Faith to Creed. 1991, p17. Print.

45 | P a g e


8. Is diversity found in the canon? Yes/No

9. What is the venerable dictum of the Ecumenical Movement?

10. When truth is at stake, may Christians refuse legally enforced unity? Yes/No.

46 | P a g e


LESSON FIVE: BIBLIOLOGY

INTRODUCTION

Although the Bible is a book, it is unique since God speaks to man through the Bible.259

God provided an interpretive record of His actions towards man’s redemption.260 As

witness to God’s promises and actions, the Bible is the church’s memory reproduced by

the prophets’ and the apostles’ writings as they were the original witnesses and deliverers

of God’s revelation and work that constituted His people.261 “The importance of the

Bible lies in its being the Word of God written.”262

Since “faith comes from hearing, that is, hearing the Good News about Christ” (Romans

10:17, NLT) the canon is needed as it delivers the authoritative teaching that are

proclaimed.263 Without Scripture, man’s imagined wisdom turns to foolishness whereas

with Scripture and the Holy Spirit’s guidance, man learn about God, what He has done

for humankind and how man should respond to Him.264

HOW THE BIBLE WAS BUILT

Revelation of Scripture

Although the Bible is a collection of God’s verbal revelation it does not record all words

ever given by God, but it contains everything He wants us to have.265 Not only were

some of the spoken words of prophets, apostles, and Jesus not recorded in Scripture, but

259 Zugg, J. Introduction to the Scriptures BAB001. n.d., p5. Microsoft Word Document. Accessed 10

February 2016 <https://drive.google.com/folderview?

id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>260 Boice, J.M. Foundations of the Christian faith. 1986, p37. Print.

261 Leith, J.H. Basic Christian doctrine. 1993, p270. Print.

262 Boice, J.M. Foundations of the Christian faith. 1986. P38. Print.


264 Boice, J.M. Foundations of the Christian faith. 1986, p38. Print.

265 Edwards, B.H. Nothing but the truth. 2006, p48. Print.47 | P a g e


God also speaks to angels (Psalm 103:20) and to the natural world (Psalms 147:15-18;

148:8).266 God’s first words recorded were addressed to an object before it exists and not

to rational beings267 and after the creation God continues to govern the world by the Word

of His power.268

The Word of God contains specific and detailed information about God and includes His

loving plan of salvation for humankind.269 As Scriptures record what God is doing in the

world, it must be kept in mind that man’s first priority should not be to apply it to himself

in the present.270 Since God is the ultimate author and the One who inspired the human

authors, it is this theocentricity that gives the Bible its special status and authority.271

The word gala in the Old Testament frequently means ‘to disclose’ and many times

indicate God’s revelation.272 In the New Testament only the verb is given a nominal form

(apokalyptō, ‘to unveil’; apokalypsis, ‘revelation’).273 The experience of revelation causes

the recipient to formulate the contents of revelation in words, phrase, and sentences and

266 Frame, J.M. The doctrine of the Word of God. 2010, p47. Print.

267 Genesis 1:3 “Then God said, Let there be lights, and there was light.” (NLT) Frame, J.M. The doctrine

of the Word of God. 2010, p50. Print.268 Psalm 147:15-18 “15 He sends His orders to the world – how swiftly His Word flies! 16 He sends the

snow like white wool; He scatters frost upon the ground like ashes. 17 He hurls the hail like stones, who

can stand against His freezing cold? 18 Then, at Hi command, it all melts. He sends His winds, and the ice

thaws.” (NLT) See also Psalm 148:7-8.269 House, H.W., and Carle, G. Doctrine twisting. 2003, p17. Print.


February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>271 Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010, p

60. Print.272 Daniel 2:22 “He reveals deep and mysterious things and knows what lies hidden in darkness, though He

is surrounded by light.” (NLT) See also, 1 Samuel 2:27. Van Genderen, J., and Valema, W.H. Concise

Reformed dogmatics. 2008, p23. Print.273 Horton, M. The Christian faith. 2011, p115. Print.

48 | P a g e


therefore revelation by events always leads to revelation by words.274 To reveal Himself

and His salvation in the simplest and most sufficient way possible, God breaks through

the barrier of sin.275 God desires to establish and maintain communication with man and

therefore reveals Himself to man.276 God not only reveals how He acts, or what He thinks

but also reveal that He is the eternal Creator, who is holy, just and good and even though

He hates sin, He will and does have mercy upon humans even in their rebellion.277

The Old Testament reveals that God spoke to people (such as Abraham) as well as

through His representatives (such as Moses).278 God speaks to man as Lord and His

speech and actions will express His Lordship attributes – His control, authority, and

presence.279 As humans, man mainly reveal himself through communication with others

and it is therefore appropriate that God should use ‘Word’ as a title for His Son.280 By His

powerful Word, God accomplishes all His work: creation, providence, judgment, grace.281

God reveals His promise of salvation through history.282 The narrative of Scripture starts

with how God created the heavens and the earth (Genesis 1:1) and how man fell into sin


275 Edwards, B.H. Nothing but the truth. 2006, p49. Print. “Revelation is God reaching into our darkness

and drawing back the curtain to show us the truth about Himself in order that we might come to love,

worship and obey Him.” Edwards, B.H. Nothing but the truth. 2006, p41. Print.276 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p26. Print.

277 Edwards, B.H. Nothing but the truth. 2006, p41. Print.

278 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p24. Microsoft Word Document. Accessed 10


id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>279 Frame, J.M. The doctrine of the Word of God. 2010, p50. Print.




February 2016



and therefore the need for salvation.283 God promises that man will be rescued from sin

(Genesis 3:15) and the history of God’s speech and actions that prepare the way for

Christ to come, is recorded.284 In general, the Old Testament points towards the coming

of Jesus in the New Testament.285

Because God has fully expressed Himself in Jesus Christ, the revelation of God is perfect

and definitive.286 In the New Testament, God shows that He kept His Word and it also

explains and applies the coming of Christ.287 In Jesus, God reveals His intention for

humankind.288 The purpose of God’s revelation in history is to lead humanity to

Himself.289 Since revelation focuses on the future, believers can look forward to further

revelation of Jesus (1 Corinthians 1:7) when they will see God ‘face to face’ (1


February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>284 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p22. Microsoft Word Document. Accessed 10

February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>285 Zugg, J. Introduction to the Scriptures BAB001. n.d., p6. Microsoft Word Document. Accessed 10

February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>286 Matthew 11:27 “My Father has entrusted everything to Me. No one truly knows the Son except the

Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal

Him.” (NLT) See also, John 1:18. Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics.

2008, p26. Print.287 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p23. Microsoft Word Document. Accessed 10

February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>288 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p27. Print.

289 Acts 17:26-27 “From one man He created all the nations throughout the whole earth. He decided

beforehand when they should rise and fall, and He determined their boundaries. His purpose was for the

nations to seek after God and perhaps feel their way toward Him and find Him – though He is not far from

any one of us.” (NLT) Edwards, B.H. Nothing but the truth. 2006, p45. Print.50 | P a g e


Corinthians 13:12).290 Scriptures are the fullest expression of the will of God in this

world just as Christ is the fullest expression of God’s character on earth.291 The

revelation of the Old Testament converges upon the person of Christ and since He has

finished His work, the revelation of God can neither be amplified nor increased but only

clarified by the apostolic witness and preached to all nations.292

The Biblical concept of revelation is rooted in creation where God first appeared before

His creation and revealed Himself to them.293 The personal appearances of God to people

are called ‘theophanies’.294 The appearances are often spoken of as ‘the angel of the

Lord’.295 God appeared to Abraham as a visitor296 and He manifested Himself to Israel by

descending on Sinai.297 God also revealed Himself and His plans through dreams and

visions.298 God appeared to Abraham in a vision (Genesis 15:1) and to Moses in a

burning bush (Exodus 3:1ff).299 The manner of His appearance is not always specified

290 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p26. Print.

291 John 14:9 “Jesus replied, Have I been with you all this time, Phillip, and yet you still don’t know who I

am? Anyone who has seen Me has seen the Father! So why are you asking Me to show Him to you?”

(NLT) See also, Hebrews 1:2-3. Edwards, B.H. Nothing but the truth. 2006, p49. Print.292 Bavinck, H. Our reasonable faith. 1956, p93-94. Print.


294 The word theophanies are formed from two Greek words meaning ‘God’ and ‘appear’. Van der Pol, A.

Doctrine of Scripture BAT021. n.d., p23. Microsoft Word Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>295 See, Genesis 16:7-13; Genesis 18; Judges 6:11-24; Judges 13:2-23; Daniel 3:25. Edwards, B.H. Nothing

tut the truth. 2006, p46. Print.296 See, Genesis 18:1. Van der Pol, A. Doctrine of Scripture BAT021. n.d., p23. Microsoft Word

Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>297 See, Exodus 19:18-20; Deuteronomy 4:11-15. Van Genderen, J., and Valema, W.H. Concise Reformed

dogmatics. 2008, p54. Print.298 See, Genesis 28:13; Isaiah 6. Edwards, B.H. Nothing but the truth. 2006, p47. Print.


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and it may only be referred to as signs of His presence.300 The greatest theophany is when

God the Son appeared to man.301

The main purpose of miracles in both the Old and New Testament were to reveal God.302

In the Old Testament, for example, God opened up the Red Sea (Exodus 13:17 – 14:31),

fed the Israel in the desert (Exodus 16), gave them water from a rock (Exodus 17:1-7) and

defeated their enemies (Exodus 17:8-16).303 God’s power that saves His people is

revealed through miracles.304 Unfortunately, due to the darkness of the human mind

many not only ignored but also misunderstood the love of God through these

revelations.305

Scripture reveals several instances where God’s Words were put in written form such as

the giving of the Ten Commandments.306 It is however in the promise and not in the law

that the core of God’s revelation lies and since it is a promise of God, it is the expression

of His will.307 The benefits for writing down God’s Words are: 1) a more accurate

300 See, Genesis 15:1; 1 Kings 8:10. Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics.

2008, p54. Print.301 John 1:14 “So the Word became human and made His home among us. He was full of unfailing love

and faithfulness. And we have seen His glory, the glory of the Father’s one and only Son.” (NLT) Van der

Pol, A. Doctrine of Scripture BAT021. n.d., p23-24. Microsoft Word Document. Accessed 10 February

2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>302 Edwards, B.H. Nothing but the truth. 2006, p47. Print.

303 Van der Pol, Doctrine of Scripture BAT021. n.d., p24. Microsoft Word Document. Accessed 10

February 2016


305 Edwards, B.H. Nothing but the truth. 2006, p47-48. Print.

306 Exodus 31:18 “When the Lord finished speaking with Moses on Mount Sinai, He gave him the two

stone tablets inscribed with the terms of the covenant, written by the finger of God.” (NLT) See also,

Exodus 32:16; 34:1,28. Grudem, W.A. Systematic Theology. 1994, p49. Print.307 Isaiah 55:11 “It is the same with My Word. I send it out, and it always produces fruit. It will

accomplish all I want it to, and it will prosper everywhere I send it.” (NLT) See also, Psalm 33:9. Bavinck,

H. Our reasonable faith. 1956, p82. Print.52 | P a g e


preservation of God’s Words are available to subsequent generations; 2) there is an

opportunity for repeated inspection to further understanding; and 3) the Words of God is

accessible to more people than those originally given to.308

Inspiration of Scripture

Revelation and inspiration are closely related, however, inspiration refers to God’s

working through Biblical writers and therefore it is dependent on special revelation

because it enables special revelation to be made available to man in different nations and

periods of history.309 An example of how both the divine and the human are instrumental

in writing of Scripture is mentioned in the Old Testament in 2 Samuel.310

The term ‘inspiration’ is derived from the noun inspiratio (Latin) and means literally an

‘in-breathing’.311 The Greek word ‘theopneutos’ in 2 Timothy 3:16 is a combination of

the word for God (Theos) and the word meaning ‘breath’ or ‘spirit’ (pneustos) and

therefore means literally ‘God-breathed’.312

2 Peter 1:20-21 “Above all, you must realize that no prophecy in Scripture ever came

from the prophet’s own understanding, or from human initiative. No, those prophets were

moved by the Holy Spirit, and they spoke from God.” (NLT)

In verse 20 the Greek word ginomai translates to ‘came about’ (NIV) and ‘is’ (NASB)

and usually refers to the beginning or origins of something and when taken together with

verse 21, it can be concluded that verse 20 refers to the prophet’s own understandings and


309 Gerrith, J.L. Systematic theology. 1990, p109. Print.

310 2 Samuel 23:2 “The Spirit of the Lord speaks through me; His Words are upon my tongue.” (NLT)

Geisler, N., and Rhodes, R. Conviction without compromise. 2008, p180. Print.311 Gerrith, J.L. Systematic theology. 1990, p109. Print.

312 All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is

wrong in our lives. It corrects us when we are wrong and teaches us to do what is right.” (NLT) Boice, J.M.

Foundations of the Christian faith. 1986, p38. Print.53 | P a g e


thoughts and therefore that they did not write only their own ideas.313 Peter acknowledges

that although people had a part in writing Scripture, the authors were moved by God.314

The Greek word phero, translates ‘carry’ which includes the idea of moving something

by carrying or blowing it.315 While the Biblical writers wrote out of their own experience

and used their own vocabulary, Peter says that they were inspired by the Holy Spirit.316

The differences of heredity, environment, upbringing, education, gifts, talents, styles,

interests and idiosyncrasies were not a barrier to God but were used by Him to reveal His

word.317

When comparing Romans 8:14 with 2 Peter 1:21 it reveals that those led by the Spirit are

children of God and by being moved by the Spirit, the prophets gave rise to prophecy.318

Luke uses the same word to describe the coming of the Holy Spirit at Pentecost (Acts

2:2) and again to describe a Mediterranean storm (Acts 2:15-17) to explain how the

writers were borne along in their writing to produce the words as God intended it to be

recorded.319 This verse reveals that the effect the Holy Spirit created on the authors was

not merely moving their pens, but moving the authors themselves to speak and write the


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<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>314 Boice, J.M. Foundations of the Christian faith. 1986, p41. Print.


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318 Romans 8:14 “For all who are led by the Spirit of God are children of God.” (NLT) Bavinck, H. Our

reasonable faith. 1956, p101. Print.319 Boice, J.M. Foundations of the Christian faith. 1986, p41. Print.

54 | P a g e


Scriptures.320 It means that the writers did not autonomously choose what to write but

that the Spirit directed them what to write.321

The Old Testament refers to ‘the Lord speaks’ or ‘the prophet speaks’ and both these

expressions can be linked: “All of this occurred to fulfill the Lord’s message through His

prophet” (Matthew 1:22 (NLT).322 The recurring formula is used by the Greek to

designate the Lord as the source or origin of what is said while the prophets are the agents

of what is said.323 Although the methods used to communicate His revelation varied in

that some writers collected material or composed it by bringing out significant events or

emphasis324, they did not receive their books from God by dictation. The truth taught by

Scripture is therefore that the Holy Spirit is the speaker of His Word and that this Word

was expressed by making use of His agents, the prophets and apostles.325

2 Timothy 3:16-17 “All Scripture is inspired by God and is useful to teach us what is true

and to make us realize what is wrong in our lives. It corrects us when we are wrong and

teaches us to do what is right. God uses it to prepare and equip His people to do every

good work.” (NLT)

The Greek word theopneustos translates the English phrase “is inspired by” (RSV) or “is

given by inspiration of” (KJV).326 The word theopneustos is a compound word from theo


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<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>321 Frame, J.M. The doctrine of the Word of God. 2010, p127. Print.

322 Cf. Matthew 2:15. Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p75. Print.

323 Bavinck, H. Our reasonable faith. 1956, p102. Print.

324 See, John 20:30; Luke 1:1-4; Acts 1:1-2. Boice, J.M. Foundations of the Christian faith.1986, p42.

Print.325 Bavinck, H. Our reasonable faith. 1956, p102. Print.

326 Boice, J.M. Foundations of the Christian faith. 1986, p38. Print.55 | P a g e


(God) and pneustos (breath) and means ‘breathed out by God.327 “The pneu syllable of

theopneustos connotes both God’s breath and God’s Spirit”.328 The Greek word means

‘God-breathed’ and is used to describe how God sends forth His Word by the power of

the Holy Spirit.329 The idea of this verse is that God breathed or inspired the writers to

write the Scriptures under the leading of the Holy Spirit.330 To breathe out words means

to speak them and Paul is saying that the Old Testament words are God’s personal

utterances.331 Many books on the doctrine of Scripture, recently, begin with human

authorship and it assumes that the human writers of Scripture not only made mistakes but

at times they misrepresented the divine word.332

In general a person can incorporate the thoughts of others and be influenced by others

when deliberate and intentional study of their work but even then it is done with self-

activity on the person’s part.333 Today, the word ‘inspired’ is often used when referred to

an extraordinary artist or a literary or musical genius; however, this is not what the Bible

means by ‘inspiration’.334 Paul further confirms that “all Scripture is inspired by God”

and not merely some Scriptures as claimed by some.335 Because Scriptures are divinely

327 Zugg, J. 2 Timothy MAB621. n.d., p87. Microsoft Word Document. Accessed 07 October 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>328 See, Matthew 22:43; Acts 1:16; 4:25; 28:25; Hebrew 3:7; 9:8. Frame, J.M. The doctrine of the Word of

God. 2010, p125. Print.329 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p29. Microsoft Word Document. Accessed 10

February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>330 Zugg, J. 2 Timothy MAB621. n.d., p87. Microsoft Word Document. Accessed 07 October 2016


332 See books of Peter Enns. N.T. Write, and Andrew McGowen. Frame, J.M. The doctrine of the Word of

God. 2010, 140. Print.333 Bavinck, H. Our reasonable faith. 1956, p100. Print.

334 Zugg, J. 2 Timothy MAB621. n.d., p88. Microsoft Word Document. Accessed 07 October 2016


56 | P a g e


produced they are valuable to “equip His people to do every good work.” (NLT)336 Even

apart from the New Testament, Paul says the Old Testament is sufficient for the young

pastor to identify false teaching and to equip him to do the work of God.337 Scriptures are

therefore “not only a record of redemption but are themselves the primary means of

grace, through which the Spirit applies redemption to sinners in the present”.338

The Canon of Scripture

The word Bible was translated from the Greek word biblion meaning ‘papyrus scroll’.339

Although the Bible comprises many books, the word Bible means ‘book’.340 The Bible

was written over a period of around 1600 years by approximately forty different writers

who were kings, princes, priests, prophets, farmers, fisherman, civil servants and

soldiers.341 The Bible for the Jews (also called Tonak or Mikra – what Christians call the

Old Testament) is made up of Hebrew and Aramic books while the Greek New

Testament is also part of the Bible for Christians.342 The Hebrew Bible, which originally

existed in an oral form, was later written down and because of the Jews spreading into the

Greek-speaking world, it was translated into Greek.343 Although the Bible covers a long

period of history, it is not a random collection of ancient books about God but a clearly

progressing plan (big story).344

The Greek word kanon was translated from the Hebrew word qaneh and the noun meant

a ‘reed’ (1 Kings 14:15) and later meant a measuring reed that was used as a standard




339 Smith, C.M., and Bennett, J.W. How the Bible was built. 2005, p7. Print.

340 Evans, C.A., and Tov, E. Exploring the origins of the Bible. 2008, p15. Print.



343 The Greek translation is called the Septuagint. Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An

introduction to Christian Theology. 2010, p62-63.344 Edwards, B.H. Nothing but the truth. 2006, p52. Print.

57 | P a g e


length (Ezekiel 40:5-8).345 The Greek word kanon originally referred to a measuring stick

that was used as an ideal standard and eventually came to signify the Scriptural

writings.346 The Greek word kanon translates to canon in English and was first used by

the Christians of the post-apostolic era to refer to the Old Roman Symbol (R) – now

called the Apostles’ Creed – and later applied to the accepted Biblical books.347 Canon

refers to the writings that were given by God to rule the church.348 Since Paul uses the

word kanon in his letter to the Galatians to clarify the rule about circumcision, he calls for

this basic truth to be upheld at all costs.349 In the New Testament the word kanon is used

to describe God’s assignment to Paul about where he must work and he is encouraged not

to compare his work with others but to evaluate whether he submitted to the authority of

Christ in the area appointed to work.350

The canon of Scripture refers to the lists of the books that belong in the Bible and since

Scripture nourish man’s spiritual life, the importance of this list should not be

underestimated.351 It can be seen that the identifying of the books of the canon is a very

difficult task352 and the seriousness of this identification can be seen in Moses’ comment

to Israel regarding the law of God: “These instructions are not empty words - they are


346 Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010,

p62. Print.347 Gerrith, J.L. Systematic theology. 1990, p122. Print.


349 Galatians 6:16 “May God’s peace and mercy be upon all who live by this principle [kanon]; they are the

new people of God.” (NLT) Van der Pol, A. Doctrine of Scripture BAT021. n.d., p86. Microsoft Word

Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>350 See, 2 Corinthians 10:13, 15, 16. Although there are various translations of the word it describes the

same thing. Ibid., p85-86.351 Grudem, W.A. Systematic Theology. 1994, p54. Print.

352 Frame, J.M. The doctrine of the Word of God. 2010, p133. Print.58 | P a g e


your life! By obeying them you will enjoy a long life in the land you will occupy when

you cross the Jordan River” (Deuteronomy 32:47, NLT).353

The certification that these books are authoritative in the life of the church, that is, the

formation of the canon, is an action of the church.354 Since the time of the Reformation,

the Roman Catholics and Protestants have disputed the list of the Old Testament books

and the acceptance of the list of New Testament books varied in the first four centuries

A.D.355 The decision about the authenticity of the books was relatively simple because it

simply meant that the church acknowledged the books that are authoritative in its own

life.356 The church neither made the canon nor granted canonical authority to the writings

of the prophets and apostles because from the moment that these writings were composed

they were immediately authoritative and operated as the rule of life and faith.357 Although

no Biblical texts supplies a definitive list of books to be included in the Bible because

while it was written the cannon was not yet complete, there are Biblical principles that

give direction.358 To trust and obey God absolutely it is of utmost importance to be certain

that Scriptures are God’s own Words to us.359

It only became necessary for the church to distinguish the true canonical books from the

false, alleged, apocryphal, or pseudo-epigraphical books once the number of prophetic

and apostolic books increased.360 Irenaeus, who died around A.D. 202, clearly cites

almost all the books in our present New Testament canon as authoritative in his ‘Against

Heresies’ except Philemon, 2 Peter, 3 John, and Jude.361 The Easter Epistle of Athanasius











in A.D. 367 contained the first list of the twenty seven books called the New

Testament.362

At the beginning of the 3rd century A.D. the distinction was made between the Old

Testament and the New Testament.363 The word Testament comes from the Latin word

for covenant, ‘testamentum’.364 Martin Luther translated the Bible into German almost a

thousand years after Jerome translated it into Latin and by placing the Apocrypha in a

special section between the Old and New Testament, he determined a policy which

Protestant Christians have followed pretty much since then – the Hebrew version of the

Old Testament was accepted by Protestant Christians as Holy Scripture.365

Old Testament

The Old Testament canon can be identified as the books that were acknowledged by the

Jews during Jesus’ earthly ministry.366 Only the first five books were accepted by the

Sadducees as Scripture.367 References to the writing by Moses indicate that the first five

books were written by him.368 The first five books of the Bible (Genesis, Exodus,

Leviticus, Numbers, and Deuteronomy) are called ‘the Torah’ or the Pentateuch (the

Law) when taken together.369


363 2 Corinthians 3:14 “But the people’s minds were hardened, and to this day whenever the old covenant is

being read, the same veil covers their minds so they cannot understand the truth. And this veil can be

removed only by believing in Christ.” (NLT) Van Genderen, J., and Valema, W.H. Concise Reformed

dogmatics. 2008, p63. Print.364 Ibid., p63.

365 Smith, C.M., and Bennet, J.W. How the Bible was built. 2005, p59. Print.


367 Smith, C.M., and Bennet, J.W. How the Bible was built. 2005, p55. Print.

368 See, Exodus 17:14; 24:4; 34:27; Numbers 33:2; Deuteronomy 31:22. Grudem, W.A. Systematic

Theology. 1994, p55. Print.369 Smith, C.M., and Bennet, J.W. How the Bible was built. 2005, p14. Print.

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The first canon was the tablets of covenant received by Moses and Moses later added the

Deuteronomic law (Deuteronomy 31:24) to it with the words of Joshua added at a later

date (Joshua 24:25-28).370 Some interpretations of Historical information state that

Moses died before 1400 B.C.371 The content of the Old Testament continued to grow

until approximately 435 B.C. after which no further additions to the Old Testament were

made.372 The Scriptures was divided into the Law, the prophets, and the writings by the

Jews.373

God placed the collection of His Words in the tabernacle and later the temple and before

the destruction in A.D. 70, Josephus confirmed that these books, that were recognized by

the Jews as having full divine authority, were kept in the temple.374 The reading of the

scrolls (Old Covenant) was done during worship service in the synagogue.375 Writings

later than 435 B.C. were not accepted by the Jewish people as having equal authority with

the rest of Scripture and since Jesus never had any dispute with the Jews over the content

of the canon, they were apparently in full agreement thereof.376

In the first few chapters of Genesis, fundamental significance for man’s self-knowledge

are found.377 In the historical prologue (Genesis 1 and 2) the content of God’s issuance of

stipulations (guarding and keeping the garden, refraining from eating the Tree of

Knowledge of Good and Evil) as well as the sanctions (life and death) is established.378 It


371 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p86. Print.




id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>374 Frame, J.M. The doctrine of the Word of God. 2010, p135. Print.

375Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p63. Print.





is important to note that mankind was never without the Word of God and immediately

after the fall, special revelation began although it was only written down after people

began to spread over the face of the earth and the oral tradition was not enough.379 The

fall caused mankind to fall away from God but God sought him out and both demands

and grants atonement for sin.380 The prophets proclaimed God’s punishment for sin but

also comforted people with the promise of His faithfulness and forgiveness while

directing their eyes towards the future when God will extend His dominion over Israel

and all peoples under the rule of a king of the house of David.381 “The Old Testament

closes with the expectation of the Messiah to come (Malachi 3:1-4; 4:1-6).”382

Man may not add or subtract from God’s Words – by adding, additional things are

required which God did not command and by subtracting, His commands will not be

known by people.383

New Testament

Scholars are uncertain if Paul wrote Galatians or 1 Thessalonians first, however, he may

have written Galatians in 48 A.D (the date is unclear depending on north or south

Galatian theory) and John wrote Revelation before 100 A.D. which means that the New

Testament was written over a period of approximately fifty years.384 The New Testament

contains five historical books (the four Gospels and the Acts of the apostles), twenty-one

doctrinal books (the epistles or letters of the apostles), and one prophetical book (the


380 See, Leviticus 17:11. Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p69.

Print.381 Bavinck, H. Our reasonable faith. 1956, p107. Print.


383 Deuteronomy 4:2 “Do not add to or subtract from these commands I am giving you. Just obey the

commands of the Lord your God that I am giving you.” (NLT) Ibid., p54.384 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p88. Microsoft Word Document. Accessed 10

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Revelation of John).385 These twenty-seven books (Matthew to Revelation) were not

placed in the Jerusalem temple, for the temple is gone but God placed them in His

temple, the church.386 Although the Gospels are written later than many of the letters of

the Apostles, they are placed first since they treat the person and work of Christ that

forms the basis for all later apostolic effort.387

The formation of the New Testament canon had the problem that no inspired writers

could refer to the New Testament as a completed collection.388 The Holy Spirit primarily

gave the ability to accurately recall the words and deeds of Jesus and interpret them

rightly for subsequent generations and since the New Testament was mostly written by

the apostles the authentic writings of apostles were accepted by the early church as part of

the canon of Scripture.389

The time that lapsed between the inspiration of the books and the church’s recognition of

the books means only that it took time to recognize the list of inspired books.390 If it can

be shown that the writing was done by an apostle, the writing had absolute divine

authority.391

The Christian churches in Rome were using the Gospels of Matthew, Mark, Luke, and

John in their worship services just like the Old Testament Scriptures by 150 A.D.392 Lists

of the Christian writings which all included the four Gospels and the ten letters of Paul


386 See 1 Corinthians 3:16-17; Ephesians 2:21; Revelation 3:12. Frame, J.M. The doctrine of the Word of

God. 2010, p136. Print.387 Bavinck, H. Our reasonable faith. 1956, p110-111. Print.


389 Grudem, W.A. Systematic Theology. 1994, p60-62. Print.

390 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p88. Print.


392 Smith, C.M., and Bennett, J.W. How the Bible was built. 2005, p61. Print.63 | P a g e


were already found around 200 A.D although there was disagreement regarding what

other books belong in the New Testament.393

The book of Mark, Luke, John, Acts, Hebrews, James, and Jude, were thought to have

come from the apostolic circle and therefore certified by the apostles.394 Probably

because of Mark’s close association with the apostle Peter and Paul, the books Mark,

Luke and Acts were acknowledged while Jude may have been accepted due to his

connection with James as well as the fact that he was the brother of Jesus.395 Although

most scholars today deny that Paul wrote Hebrews, it was sometimes thought to be his

work and therefore accepted.396

A consensus regarding the canon emerged with Origin (185 – 254 A.D.).397 After doing

intensive research he discovered that nearly all Christians accepted certain books as

Scripture while certain books were rejected.398 His first list of New Testament books (the

accepted books) were: the four Gospels; fourteen letters attributed to Paul (the ten letters

to the churches; 1 and 2 Timothy; Titus; and Hebrews); the Acts of the Apostles; 1 Peter;

1 John; and the Revelation of John while his second list of New Testament books (the

disputed books) included: James; 2 and 3 John; Jude; 2 Peter; the Shepherd of Hermas;

and the Letter of Barnabas.399

393 Ibid., p62.





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<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>398 Smith, C.M., and Bennett, J.W. How the Bible was built. 2005, p64. Print.

399 “The oldest complete manuscript of a New Testament that has been discovered up to now is called The

Sinaitic Manuscript” and the books are exactly the combination of Origen’s accepted and disputed list.

Ibid., p64-65.64 | P a g e


The Thirty-ninth Paschal Letter of Athanasius in 367 A.D. contained the twenty-seven

New Testament books known to Christians and this list was first accepted by the

churches in the eastern part of the Mediterranean world and thirty years later the churches

in the western Mediterranean world (represented by the Council of Carthage) agreed on

the same list.400 By using the list of Athanasius to translate his Latin Vulgate, the church

reached a wide-ranging agreement on the content of the New Testament.401

Although the Roman Catholic church has claimed that the authority of the canon rests

upon the church’s pronouncement, it is important to remember that any statement by a

Roman Catholic pope or council is preceded by the unanimous conviction of the church

since 367 A.D. as well as the fact that God does not intent to rule His church by a church

authority, but by a Book.402

Our salvation not only depends on the gospel preached by the apostles (Romans 1:16;

Galatians 1:6-9; Ephesians 1:13) but also on having access to the Words of Jesus (John

6:68).403 The Old Testament and the New Testament both look forward to the new heaven

and new earth where God’s righteousness dwells.404

John is called to close the canon of Scripture and in Revelation he makes the same claim

as Moses: “And I solemnly declare to everyone who hears the words of prophecy written

in this book: If anyone adds anything to what is written here, God will add to that person

the plagues described in this book. 19 And if anyone removes any of the words from this



February 2016


403 Ibid., p136.

404 See, Isaiah 65:17; 66:22; 2 Peter 3:13. Van Genderen, J., and Valema, W.H. Concise Reformed

dogmatics. 2008, p69. Print.65 | P a g e


book of prophecy, God will remove that person’s share in the tree of life and in the holy

city that are described in this book” (Revelation 22:18-19, NLT).405

Conclusion

Man may attempt to add to God’s Word, to subtract from it, to ignore it, to misuse it, or

even to hide it, but man can never be sovereign over God’s Word.406 By examining the

self-disclosure of God, man can only come with a humble attitude.407 Lesson six

continues with the discussion of the inerrancy and perfections of Scripture.

Lesson five Assignment

1. To what does the Old Testament point towards in general?

2. What is God’s purpose of revelation in history?

3. What is the difference between special revelation and inspiration?

4. What is the meaning of the word Bible?

5. Why is it important to be certain that Scriptures are God’s own Words to us?

6. What books were accepted by the Sadducees as Scripture and what are they also

called?

7. What sort books is contained in the New Testament?

8. True/False. The Greek word kanon originally referred to a measuring stick that was

used as an ideal standard.

9. True/False. The Old Testament canon contains the books that were acknowledged by

the Jews during Jesus’ earthly ministry.

10. True/False. According to Deuteronomy 4:2 and Revelation 22:18-19, man may add or

subtract from God’s Words.

405 See also, Deuteronomy 4:2. Zugg, J. Introduction to the Scriptures BAB001. n.d., p72. Print. Microsoft

Word Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>406 Isaiah 40:8 “The grass withers and the flowers fade, but the Word of our God stands forever.” (NLT)

Frame, J.M. The doctrine of the Word of God. 2010, p104. Print.407 House, H.W., and Carle, G. Doctrine twisting. 2003, p16. Print.

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BA Students Essay

Write a five page essay on “Revelation of Scripture” by making use of external

sources.408

408 Guidelines for writing an essay are available at http://www.mintscoursesonline.com/ External sources

that may be included are the following: Bible Study Tools (http://www.biblestudytools.com/); Kerux




LESSON SIX: BIBLIOLOGY CONTINUED

INTRODUCTION

Throughout history the Bible’s enemies have tried to destroy it by burning it, banning it,

imprisoning people for it and even murdering for it but it continues to exert widespread

influence upon art, literature, music and films.409 The ethical dimensions of the attacks on

Scripture reflect the spiritual climate of our times by revealing the enmity of the human

heart.410 Following on the previous lesson, the inerrancy and perfections of Scripture will

now be discussed.

THE WORD OF GOD

The inerrancy of Scripture

An unreliable Scripture cannot offer the world a reliable gospel.411 In the church today,

inerrancy remains an important issue.412 It was previously discussed (Inspiration of

Scripture) that Scriptures are God-breathed, therefore it is both infallible and inerrant,

thus without error.413

The American Heritage College Dictionary defines inerrancy as: 1) incapable of erring,

infallible; and 2) containing no errors while infallible is defined as: 1) incapable of erring;

2) incapable of failing, certain; 3) Rom. Cath. Ch. incapable of error in expounding






id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>413 Zugg, J. Introduction to the Scriptures BAB001. n.d., p14. Microsoft Word Document. Accessed 10


id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>68 | P a g e


doctrine on faith or morals.414 What is noteworthy is the fact that ‘incapable’ is found in

all three definitions of infallible and it does not only deal with the presence of error, but

also with the capability or possibility of error and therefore is a stronger term to use than

inerrant.415

The following logic is used by Scripture as it claims inerrancy: 1) God does not lie

(Hebrews 6:18; Titus 1:2; 2 Timothy 2:13; Numbers 23:19); 2) God cannot make

mistakes since He is not ignorant (Hebrews 4:13; Psalm 33:13-15); and 3) God’s Word is

Scripture (2 Timothy 3:16) and therefore Scripture is inerrant.416 The truthfulness of every

word spoken by God is indicated in Proverbs 30:5 “Every word of God proves true. He is

a shield to all who come to Him for protection” (NLT).417

Before the modern period (17th century) no Christian theologian can be found claiming

that the Bible makes mistakes (assuming its meaning is properly understood).418

Currently there are some theologians who claim that even if the writer is incorrect in a

number of facts or makes a few up, it is the real message that is important.419 The

‘inerrant’ view believes that Scripture is without error in everything it addresses while the

‘infallible’ view believes that Scripture will not fail to teach us what it intended but not

necessarily for other matters, such as for example precise historical truth.420 The question

raised by the ‘infallible’ view is: How will a person know which statements of the Bible

414 Cited by Frame, J.M. The doctrine of the Word of God. 2010, p168. Print.

415 Ibid., p168-169.


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418 Boyd, A., and Eddy, P.R. Across the spectrum. 2009, p17. Print.



p60-61. Print.69 | P a g e


govern his faith and practice and which do not?421 More importantly, without a reliable

Scripture, we cannot have a reliable Savior.422

There are two sources to error: deceit (intentional error, lying) and ignorance (may lead to

unintentional error).423 Regardless of whether God chose to report the historical facts of

creation or redemption through inspired Scripture, it would be true.424 Jesus believed that

when people error regarding theological matters it was most fundamentally because their

knowledge of Scripture was not well enough.425 While the inerrancy theory tends to shift

the focus of faith away from Jesus towards the accuracy of the Bible (called bibliolatry)

the Bible itself states that man’s faith should rest on Jesus Christ and not on the opinion a

person has about the degree of accuracy of the Bible.426

If man’s own ideas disagree with God’s Words, God’s Words must prevail and if man is

so arrogant as to judge what God says, He must prevail in that judgment.427

The perfections of Scripture

The perfections of Scripture address the question: Can ordinary Christians study the Bible

themselves or do they need the official teaching of church officials to tell them what it

means?428



id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>422 Edwards, B.H. Nothing but the truth. 2006, p129. Print.



425 Matthew 22:29 “Jesus replied, Your mistake is that you don’t know the Scriptures, and you don’t know

the power of God” (NLT). Boyd, A., and Eddy, P.R. Across the spectrum. 2009, p18-19. Print.426 Ibid., p29.

427 Romans 3:4 quoting Psalm 51:4 “…Even if everyone else is a liar, God is true. As the Scriptures say

about Him, You will be proved right in what You say and You will win Your case in court” (NLT). Frame,

J.M. The doctrine of the Word of God. 2010, p170. Print.70 | P a g e


Authority

“The authority of Scripture means that all the words in Scripture are God’s Words in such

a way that to disbelieve or disobey any Word of Scripture is to disbelieve or disobey

God.”429 Scripture itself claims that it is ‘God-breathed’ (2 Timothy 3:16) and because of

this divine authorship, Scripture is therefore authoritative.430 Although man was the

channel by which it was written, it is not the mere words of humans but the direct result

of the ‘breathing-out’ of God.431 C.S. Lewis wrote: “The first qualification for judging

any piece of workmanship, from a corkscrew to a cathedral, is to know what it is – what

it was intended to do and how it is meant to be used”.432 By applying this statement to the

Bible, it can be judged not by what man think it is meant to be but rather what it claims

to.433

The ultimate conviction that Scripture is the Words of God comes only when the Holy

Spirit speaks in and through Scripture, giving the assurance that it is the Creator

speaking.434 Under the power of the Holy Spirit, the Scriptures are self-authenticating and

therefore not dependent on any human authority to guarantee its authority.435 By

appealing to human reason, logic, historical accuracy or scientific truth as the authority

by which Scripture is shown to be God’s Word’s, man assumes that there is a higher and

more reliable authority than God’s Word to which he can appeal.436 “Scripture claims


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432 Cited by Edwards, B.H. Nothing but the truth. 2006, p108. Print.

433 Ibid., p108.

434 See, 1 Corinthians 2:13, 14. Grudem, W.A. Systematic Theology. 1994, p77. Print.


436 Grudem, W.A. Systematic Theology. 1994, p78. Print.71 | P a g e


independent authority over everything men do or think.”437 Only direct experience with

Scripture will ever ultimately convince anybody of the authentic and authoritative Words

of God revealed in Scripture.438 The confession that only Scripture has authority (sola

Scriptura) means that Scripture in its entirety (tota Scriptura) is the authoritative Word of

God.439

Necessity

Romans 10:13-17 states “13 For everyone who calls on the Name of the Lord will be

saved. (14) But how can they call on Him to save them unless they believe in Him? And

how can they believe in Him if they have never heard about Him? And how can they hear

about Him unless someone tells them? (15) And how will anyone go and tell them

without being sent? That is why the Scriptures say, how beautiful are the feet of

messengers who bring good news! (16) But not everyone welcomes the Good News, for

Isaiah the prophet said, Lord, who has believed our message? (17) So faith comes from

hearing, that is, hearing the Good News about Christ.” (NLT) Scripture is therefore

necessary for man to hear the Good News about Christ that will lead to salvation. While

people may be able to know that God exists and know something about His laws apart

from Scripture, without specific knowledge of God’s Words of promise there is no

possibility of coming to saving faith.440

Because of the slippery fall of the human mind and man’s great tendency to every kind of

error, Scripture is necessary for without it no man will get even the slightest taste of right

and sound doctrine.441 To gain certain knowledge of God’s will as instructed by


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439Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p88. Print.


441 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p106-107. Print.72 | P a g e


Scripture442, study of Scripture is necessary. Just as neglect of physical food is detrimental

to the health of man’s body, so it is detrimental to the health of the soul if regular reading

of God’s Word is not maintained.443 In practice if man is therefore to benefit, gain and

increase in fruit, he is to apply the reading and hearing of Scripture diligently.444

Clarity

Because God wants man to know His will for mankind, the Bible is clear.445 Clarity of

Scripture may be defined as “Scripture’s ability to teach us at least the basic truths of

God’s Word without the intervention of scholarly or church authorities”.446 The clarity of

Scripture is sometimes also referred to as transparency or perspicuity (claritas,

perspicuitas).447 Scripture testifies that God’s written Word is there for everybody.448

When Moses instructs the people of Israel to diligently teach the commands of God to

their children, it would have consisted of more than mere memorization and therefore

needed a discussion of the words of Scripture during their daily activities.449 Even the

inexperienced and immature person can learn from Scripture and since the Word is a

guide to man, it needs clarity.450 For God’s Word to accomplish its purpose it needs to be

442 See, Deuteronomy 29:29; Psalm 119:1; 1:2; 1 John 5:3. Grudem, W.A. Systematic Theology. 1994,

p119. Print.443 Grudem, W.A. Systematic Theology. 1994, p118. Print.



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<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>446 Van der Pol, A. Doctrine of Scripture BAT021. n.d., p79. Microsoft Word Document. Accessed 10

February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>447 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p96. Print.

448 See, Deuteronomy 8:3; Psalms 19:7; 119; Matthew 4:4. Frame, J.M. The doctrine of the Word of God.

2010, p202. Print.449 See, Deuteronomy 6:6-7. Grudem, W.A. Systematic Theology. 1994, p105-106. Print.

73 | P a g e


clear.451 The clarity of Scripture always reveals man’s present responsibility to God while

the portions that are less clear will never lead man into sin.452

Although some parts of Scripture is difficult to understand easily, Scripture is neither in

general difficult to understand nor impossible to understand.453 Sometimes the Word of

God reveals mysteries that surpass the understanding of man and man may struggle with

exegetical problems which mean that not everyone finds it equally transparent.454 It is

however never an excuse for man’s ignorance because God not only provided teachers

but He also promised wisdom to anyone who asks.455

Sufficiency

The sufficiency of Scripture means that Scripture contains everything that is needed for

man’s salvation, faith and life.456 Everything man needs to believe to be saved is taught

in Scripture.457 The Bible however does not tell man everything there is to know, for

450 See, Psalm 19:7; Psalm 119:30 and Psalm 119:105. Van der Pol, A. Doctrine of Scripture. n.d., p80.

Microsoft Word Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>451 See, Isaiah 55:10-11. Frame, J.M. The doctrine of the Word of God. 2010, p204. Print.


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<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>453 2 Peter 3:16 “… Some of his [Paul’s] comments are hard to understand, and those who are ignorant and

unstable have twisted his letters to mean something quite different, just as they do with other parts of

Scripture. And this will result in their destruction.” (NLT) Grudem, W.A. Systematic Theology. 1994, p105.

Print.454 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p97. Print.

455 See, James 1:5. Zugg, J. Introduction to the Scriptures BAB001. n.d., p16. Microsoft Word Document.

Accessed 10 February 2016 <https://drive.google.com/folderview?

id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>456 Van der Pol, A. Doctrine of Scripture. n.d., p80. Microsoft Word Document. Accessed 10 February

2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>457 Cf. Galatians 1:8. Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p102.

Print.74 | P a g e


example although the creation is discussed in Genesis, it does not reveal for instance

everything there is to know about the stars.458 God decided what was necessary to reveal

for His people for at each stage of the redemptive history.459

It was mentioned above (in the discussions of the Old and New Testament) that man is

forbidden to add or subtract anything from Scripture because by assuming that man can

add his own words to a book that has divinely authoritative words, man claims equal

authority to God.460 God has given this warning in the beginning, the middle and end in

His Word as a constant reminder of the sufficiency of His Word.461 There is nothing that

can be added to Jesus’ redemptive work nor can there be any additional revelation of that

redemptive work.462 It does not matter if something is old or new, if it is the opinion of

the majority or not, man must test everything against Scripture.463

Because of the ever shifting standards and principles of the world, the Christian cannot

afford to live without constant reference to the Bible which never changes.464 Human

documentation may never be considered equivalent to Scripture.465 Does this mean that

all extra-biblical information should be excluded when reaching theological or ethical

conclusions?466 The value of excellent books, commentaries, sermons and teaching that


February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>459 See, Deuteronomy 29:19. Grudem, W.A. Systematic Theology. 1994, p130. Print.


461 See, Deuteronomy 4:2 (repeated in 12:32); Proverbs 30:6; Revelation 22:18-19. Edwards, B.H. Nothing

but the truth. 2006, p172. Print.462 See, Hebrews 2:1-4. Frame, J.M. The doctrine of the Word of God. 2010, p227. Print.






explain the Scriptures does not need to be excluded but it is important not to give any of

these the same God-given authority as the Bible itself.467


The goal of Bible-based counseling should be to search for the principles and methods

that God has already provided in His Word.468 The effect that the Word has on man is to

“revive the soul” (Psalm 19:7); it “makes wise the simple” (Psalm 19:7); it brings “joy to

the heart” (Psalm 19:8); it gives “insight for living” (Psalm 19:8); it lasts forever (Psalm

19:9); to receive “a great reward for those who obey” it (Psalm 19:11); and it cleanses

man from any hidden faults (Psalm 19:12).469 Is it any wonder that David referred to the

Bible as his ‘counselor’?470

Man is challenged by God to consider the choices he makes in a more personal and

comprehensive way.471 To guide individuals through their problems towards a healthy

relationship with Jesus, God’s Word is needed.472 The scribes needed teaching from

Jesus (Matthew 7:29) because they based their understanding on contradictory debates,

ramblings and speculations found among the body of materials called the ‘tradition of the

elders’ instead of upon an exegetical and theological understanding of the Bible (Mark

7:13).473 By learning from the mistakes of the scribes, it is necessary to remember that

467 Cf. Nehemiah 8:8. Edwards, B.H. Nothing but the truth. 2006, p171. Print.

468 Mobey, C.F. Introduction to Pastoral care Part 1 BAM311. 2014, p43-44. Microsoft Word Document.

Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>469 MacArthur, J. Counseling. 2005, p45. Print.

470 See, Psalm 119:24. Adams, J.E. A Theology of Christian Counseling. 1979, p17. Print.


472 See, John 17:17; Romans 8:28-29; 12:1-2; Ephesians 4:17-5:20. Mobey, C.F. Introduction to Pastoral

care Part 1 BAM311. 2014, p44. Microsoft Word Document. Accessed 10 February 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>473 Adams, J.E. A Theology of Christian Counseling. 1979, p13. Print.

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the occasional helpful insights that are provided by psychological research can never

approach the power of the Word of God for change.474

Biblical counseling is a hermeneutical endeavor to find the appropriate text or narrative

within the relevant context and not merely the reading of a biblical text.475

Conclusion

Man, as fallen rebel, has a tendency to conclude that the aspects not liked in Scripture

must be in error while the aspects that are liked must be true.476 Because the church in this

present age remains simultaneously sinful and justified it needs to remain open to

correction from the Word of God.477 Most importantly, it is God Himself who not only

maintains His Word but also cause His thoughts to triumph over the ‘wisdom’ of the

world.478

Lesson six assignment

1. What is the logic used by Scripture as it claims inerrancy?

2. Write a short paragraph on the authority of Scripture.

3. Is Scripture clear for any person to understand?

4. True/False. Scripture does not need to be reliable.

5. What are the two sources to error?

6. Can man come to saving faith without specific knowledge of God’s Words? Yes/No.

7. Complete the sentence: The sufficiency of Scripture means that...

8. What must man test against Scripture?

9. Is there any book, commentary, sermon or teaching that has the same authority as the

Bible itself? Yes/No

10. What is the goal of the Bible-based counselling?

474 MacArthur, J. Counseling. 2005, p44. Print.

475 Louw, D. Network of the human soul. 2012, p15. Print.

476 Boyd, A., and Eddy, P.R. Across the spectrum. 2009, p20. Print.


478 Bavinck, H. Our reasonable faith. 1956, p115. Print.77 | P a g e


78 | P a g e


LESSON SEVEN: ANTHROPOLOGY

INTRODUCTION

Traditionally the basic anthropological question is: What constitutes man specifically as

human beings?479 The use of the word ‘man’ refers to the entire human race and although

others may prefer terms such as ‘humanity’, ‘humankind’, ‘human beings’, or persons,

the use is completely appropriate.480 The creation of man reveals aspects of God’s being

that man cannot understand through the rest of the created order as well as knowledge

about humankind.481 In the strict sense of knowledge of God, theology cannot be

separated from the concrete realities of human experience in the world.482 It is essential

to properly understand the knowledge of man in relation to God.483

The basic anthropological question for theology is an existential rather than moral

question: “How should authentically human beings be oriented to, set into their social and

physical worlds?”484 Theology’s aim is to conclude not only what can but also what must

be said about man as God’s revelation from the perspective of the Bible.485 Man’s

identity can only be defined by paying close attention to the unfolding covenant drama in

which human beings play a supporting role.486

MAN AS CREATED BEING

479 Abraham, et.al., The Oxford Handbook of Systematic Theology. 2007, p121. Print.




483 Berkhof, L. Systematic Theology. 1949, p196. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>484 Abraham, et.al., The Oxford Handbook of Systematic Theology. 2007, p122. Print.




The origin of man

Genesis 1:26 -27 “(26) Then God said, Let us make human beings in our image, to be like

us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild

animals on the earth, and the small animals that scurry along the ground. (27) So God

created human beings in His own image. In the image of God He created them; male and

female He created them.” (NLT)

The words ‘let the’ (Genesis 1:1:3, 6, 9, 14, 20, 24) indicates some form of mediacy in

the work of creation while the creation of man was not mediated in any sense of the

word.487 God neither needs man or the rest of creation for anything since He already has

perfect love and fellowship among the members of the Trinity for all eternity488 meaning

He created man for His own glory.489 As created creatures human life is defined by

God’s purpose from which man draws meaning and while man is limited and dependent,

he may rejoice in his existence and God’s providence.490

God created the fishes, birds, and beasts after their kind but man was not created after a

type of creature.491 When Genesis speaks of the command to subdue the earth in the

account of creation it must be understood in terms of the conviction that God is the

Creator of the earth and all living things, He declare creation as good, and human beings

are created in the image of God and therefore answerable to Him.492 Because humans are

part of creation, a harmony should exist between man and the rest of the creatures.493


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>488 See, John 17:5, 24.

489 See, Isaiah 43:7; cf. Ephesians 1:11-12. Grudem, W.A. Systematic Theology. 1994, p440. Print.



< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>492Leith, J.H. Basic Christian doctrine. 1993, p104. Print.



The Constitutional Nature of Man

Although there is an ongoing debate between those who believe in a three-part

constitution and those who believe in a two-part constitution, they recognize that human

beings consist of at least the physical part that dies and needs resurrection and an

immaterial part that lives beyond death – the part that is called the person himself.494 The

view that man consists of two, and only two, distinct parts – body and soul – is called

dichotomy while the view that human nature consists of three parts – body, soul, and

spirit – is called trichotomy.495 The view that man consist of only one element – body – is

called monism.496 An alternative model called Conditional unity is the view that the

normal state of man is a materialized unitary being.497

Monism is based on the assumption that the body and the soul are made of the same

primitive substance, namely matter.498 Man is not composed of parts or separate entities

but is viewed as a radical unity.499 The terms soul and body are only expressions of the

person himself or of his life.500 To be human according to Monism, is to have a body and

existence apart from the body is unthinkable.501 Not only is immortality of the soul not

suitable but the possibility of future life apart from bodily resurrection not possible.502

Many Scriptural texts clearly affirm that the soul or spirit of man lives on after the body

dies.503



< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>496 Grudem, W.A. Systematic Theology. 1994, p473. Print.



< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>499 Erickson, M.J. Introducing Christian doctrine. 2001, p182. Print.





Dichotomism is the belief that ‘spirit’ and ‘soul’ are used interchangeably in Scripture

and it refers to the immaterial part of man that lives after the body of man dies.504 “The

word ‘dichotomy’ is derived from two Greek words, dicha, meaning ‘in two’ or

‘asunder’, and temnein, meaning ‘to cut’.”505 They believe in the resurrection of the body

and the survival of the soul but as separate stages.506

Trichotomism is the belief that man consist of a body (physical part), a soul (intellect,

emotions, will) and a spirit (the part that comes alive when a person becomes a

Christian).507 “The word ‘trichotomy’ is derived from two Greek words, tricha, meaning

‘three parts’, and temnein, meaning ‘to cut’.”508 The physical body of man is in common

with animals and plant although more complex in structure and both animals and man

have a soul that distinguishes them from plants although animals only have a rudimentary

soul.509 It is therefore the spirit that distinguishes man from animals and it is the spirit

that perceives spiritual matters and responds to spiritual stimuli.510

The view of the conditional unity is that the normal state for man is a materialized unit

which breaks down at death leaving the body to decompose and the immaterial aspect to

live on.511 There is an intermediate state (which is incomplete or abnormal512) that

involves personal consciousness between death and resurrection. Man will return to a

503 See, Genesis 35:18; Psalm 31:5; Luke 23:43, 46; Acts 7:59; Philippians 1:23-24; 2 Corinthians 5:8;

Hebrews 12:23; Revelation 6:9; 20:4. Grudem, W.A. Systematic Theology. 1949, 2001. Print.504 Grudem, W.A. Systematic Theology. 1994, p472. Print.






510 Ibid., p180.


512 See, 2 Corinthians 5:2-4. Ibid, p183.82 | P a g e


material or bodily condition which has some points of continuity with the old body as

well as a new or reconstituted or spiritual body at the resurrection.513

Biblical considerations

It must be made clear that the emphasis of Scripture is not on any distinct parts of man

but on the overall unity of man as created by God.514 “The idea of mere parallelism

between the two elements of human nature, found in Greek philosophy and also in the

works of some later philosophers, is entirely foreign to Scripture.”515

Genesis 2:7a “Then the Lord God formed the man from the dust of the ground.” (NLT)

Man is characterized as creature and is visible in and through his body.516 Scripture often

describe man’s activities referencing various organs and parts of the body, such as ‘flesh’

(basar)517, ‘heart’ (leb)518, or ‘spirit’ (ruach)519 in the Old Testament and ‘body’ (soma)520,

‘flesh’ (sarx)521, ‘soul’ (psyche)522, ‘heart’ (kardia)523, ‘spirit’ (pneuma)524, or ‘mind,

spirit’ (nous)525 in the New Testament. The words basar and sarx translates flesh and

513 Ibid., p183.


515 It does recognise the complexity of human nature but it never represents it in a twofold subject in man.

Berkhof, L. Systematic Theology. 1949, p208. Portable Document Format. Accessed 10 February 2016 <

https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>516 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p346. Print.

517 See, Genesis 2:23-24; Psalms 56:4; 65:2; Jeremiah 32:27.

518 See, Genesis 8:21; Psalm 78:18; Proverbs 15:13; Isaiah 1:5.

519 See, Genesis 45:27; Judges 15:19; 1 Samuel 1:15. Van Genderen, J., and Valema, W.H. Concise

Reformed dogmatics. 2008, p346-347. Print.520 See, Romans 12:1; 2 Corinthians 5:10; 1 Thessalonians 5:23.

521 See, Romans 1:3; Galatians 2:20.

522 See, Matthew 10:28, 39; Luke 1:46; Revelation 18:13.

523 See, Matthew 15:18-19; Romans 2:5; James 4:8.

524 See, 2 Corinthians 2:13; 1 Thessalonians 5:23.

525 See, Luke 24:45; Romans 12:2; Philippians 4:7.83 | P a g e


refers to humanity in contrast to God526 but when the word sarx is joined with ‘blood’ it

refers to that which was essentially human.527 The word sarx also refers to the material of

the human body528 and the way of sin as opposed to the way of God.529

By having a body, man can be in one place only and he is subject to many physical

limitations and will eventually die.530 In the New Testament the word soma, translated

body, had diverse usages: it refers to a human corpse531; it refers to man at or near

death532; it refers to the physical nature of human beings in the present533; it occasionally

refers to the physical involvement of man in sin534; and in Jesus’ teachings it can refer to

human beings after death.535 The body ensures that man can actively respond to their

calling as hearers of the Word of God.536

Genesis 2:7b “He breathed the breath of life into the man’s nostrils, and the man became

a living person.” In the Old Testament the words for soul (nephesh) and spirit (ruach) are

sometimes used interchangeably.537 The word ‘soul’ is derived from nephesh (Hebrew)

and psyche (Greek) while the word ‘spirit’ is derived from ruach (Hebrew) and pneuma

526 See, John 1:14a; John 3:6a; John 17:2; Acts 2:17; Joel 2:28; Romans 3:20a.

527 See, Matthew 16:17b; 1 Corinthians 15:50, 53; Ephesians 6:12a. Gerrith, J.L. Systematic Theology.

1990, p436. Print.528 See, John 6:51c; Hebrews 10:20; 2 Corinthians 12:7.

529 See, Romans 8:6-8. Gerrith, J.L. Systematic Theology. 1990, p436. Print.


531 See, Matthew 27:58-60; Acts 9:40b.

532 See, Hebrews 10:10; 1 Corinthians 13:3b.

533 See, Luke 11:34; 1 Corinthians 7:4.

534 See, Romans 1:24.

535 See, Matthew 5:29b; Matthew 10:28b. Gerrith, J.L. Systematic Theology. 1990, p436-437. Print.


537 Boice, J.M. Foundations of the Christian faith. 1986, p151. Print.84 | P a g e


(Greek).538 While both terms denote the higher or spiritual element in man, it is

contemplated from different points of view.539

The word ruach increasingly came to designate the element that relates to God while the

word nephesh came to designate the life-principle.540 In the Old Testament, the word

ruach was applied to God, nature and human beings and when applied to man it

frequently referred to the attitudes or dispositions of man541 and the directing energy or

will of man542 while it was a parallel term for ‘heart’543 and a synonym for nephesh.544

The word nephesh is translated ‘soul’ and means throat545 which refers to the ‘needy man’

– man as created creature needs sustenance from God the Creator.546 The whole person in

his accountability to God is typified by the word nephesh and therefore the nephesh who

sins shall die.547 As synonym of nephesh, the word psyche refers to human life or vitality

up to death548 and to the totality of living persons.549 In a secular culture, the closest

synonyms for ‘soul’ are ‘self’, ‘I’, or ‘person’.550 538 Grudem, W.A. Systematic Theology. 1994, p473-474. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>540 Boice, J.M. Foundations of the Christian faith. 1986, p151. Print.

541 See, Genesis 41:8a; Numbers 5:14; 1 Kings 10:5; 14:29b; 16:32b; Psalm 51:17a; Isaiah 57:15b.

542 See, Exodus 35:21a; Ezekiel 13:3.

543 The term ‘heart’ is often the equivalent of the modern term ‘mind’. See, Psalm 78:8; Ezekiel 18:31.

544 See, Judges 15:19b; 135:17d; Ezekiel 37:5; Genesis 6:7. Gerrith, J.L. Systematic theology. 1990, p432.

Print.545 Psalm 107:9 “For He satisfies the thirsty and fills the hungry with good things.” (NLT).

546 Gunton, C.E. The Christian faith. 2002, p39. Print.

547 Ezekiel 18:4 “For all people are Mine to judge – both parents and children alike. And this is my rule:

The person who sins is the one who will die.” (NLT) Van Genderen, J., and Velema, W.H. Concise

Reformed dogmatics. 2008, p348. Print.548 See, Mark 3:4; Matthew 6:25a; Luke 12:20a; Acts 15:26.

549 See, Acts 2:4; Romans 13:1a; 1 Peter 3:20b. Gerrith, J.L. Systematic Theology. 1990, p 435. Print.

550 Leith, J.H. Basic Christian doctrine. 1993, p112. Print.85 | P a g e


The word ruach translates to ‘wind’, ‘breath’ and ‘spirit’ and refers to “man as he is

empowered” to live, to desire to do good and to act as an authorized being.551 The Greek

word pneuma refers to the vitality or life-breath of man552; his disposition or attitude553; to

the mind or mental and emotional energy554 or was occasionally the Hebrew substitute for

the personal pronoun.555The spirit of man is the part that communes with God and

therefore has fellowship with God.556

In some passages Scripture uses the words ‘body and soul’557 while in others ‘body and

spirit’.558 Jesus warns not to “be afraid of those who want to kill your body; they cannot

touch your soul. Fear only God, who can destroy both soul and body in hell.” (Matthew

10:28, NLT) On the other hand, Paul speaks of growth in personal holiness and approves

of being “holy in body and in spirit” (1 Corinthians 7:34, NLT) and suggests that this

should cover the whole life of a person.559 Scripture refers to being troubled in spirit560

and of soul.561 When dying, Scripture describes the soul as departing or the spirit


552 See, Luke 23:46; Acts 7:59b.

553 See, Acts 17:16; 1 Peter 3:4b.

554 See, Mark 2:8a; Mark 8:12.

555 See, Luke 1:47. Gerrith, J.L. Systematic Theology. 1990, p435-436. Print.

556 Boice, J.M. Foundations of the Christian faith. 1986. Print.

557 See, Matthew 6:25; 10:28.

558 See, Ecclesiastes 12:7; 1 Corinthians 5:3, 5. Berkhof, L. Systematic Theology. 1949, p210. Portable

Document Format. Accessed 10 February 2016 < https://www.biblicaltraining.org/library/systematic-

theology-louis-berkhof>559 Grudem, W.A. Systematic theology. 1994, p475. Print.

560 See, Genesis 41:8; John 13:41.

561 See, Psalm 42:6; John 12:27. Erickson, M.J. Introducing Christian doctrine. 2001, p181. Print.86 | P a g e


returning to God.562 The immaterial element of the dead is designated by both ‘soul’ and

‘spirit’.563

The word nous is translated ‘mind’ and is almost exclusively a Pauline term that seems to

refer to the will as much or more than the intellect and can be related in a positive564 or

negative565 way.566 In Philippians 4:7 the word nous refers to “the activity of thought,

understanding with the mind” while in 2 Thessalonians 2:2 the word refers to intelligent

judgment and sober understanding.567

It does not seem that the Bible support any distinction between the soul and spirit of

man.568 The Bible therefore points to the constitutional elements in the nature of man as

body and soul or spirit.569 What is important to note is that the Bible sees man as being

created in the unity and cohesion of body and soul.570 By viewing man as a united being,

it ensures that man never under values their intellects, emotions, or physical bodies.571

Just as each part as a whole is affected by sin, man’s salvation consists in the redemption

562 See, Genesis 35:18; Ecclesiastes 12:7. Grudem, W.A. Systematic theology, 1994, p474. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>564 See, Romans 7:25b; 7:23b; 7:25c; 12:2b; Ephesians 4:23; 1 Corinthians 1:10c; Romans 14:5b;

Revelation 17:9a.565 See, Romans 1:28b; Ephesians 4:17b; 1 Timothy 6:5a; Titus 1:15c; 2 Timothy 3:8c.

566 Gerrith, J.L. Systematic Theology. 1990, p436. Print.

567 See, also, Romans 12:2; 1:20. Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics.

2008, p350. Print.568 Grudem, W.A. Systematic theology. 1994, p477. Print.

569 “Man has spirit, but is soul.” Berkhof, L. Systematic Theology. 1949, p210. Portable Document Format.

Accessed 10 February 2016 < https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>570 Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p348. Print.

571 Grudem, W.A. Systematic theology. 1994, p482. Print.87 | P a g e


of the whole and not merely the soul or spirit.572 Overall unity therefore means that

growth must take place in all aspects of our lives.573

Man as the Image of God

In Genesis 1:26-27 the uniqueness and superiority of man over the rest of creation are

expressed in 1) the creation of man in the image of God (this is not said about either other

objects or animals); 2) the dominion given over fish, birds, animals and even the earth

itself; and 3) the repeating of the word created.574 The uniqueness of man is brought out

by God’s blessing over him as well as God’s address to man when He gives him his

mandated.575 By being created in God’s image man’s uniqueness and essential meaning of

existence is defined by their relationship with God.576 Humanity shares in the character

and nature of God577 and instead of turning inwards and away from God (humanism) man

should turn to God.

The word ‘image’ (also ‘shack’ or ‘shadow’) is derived from the noun selem and is used

in Genesis 1:26a and twice in Genesis 1:27.578 The words ‘image’ and ‘likeness’ do not

refer to two different things and are used synonymously and interchangeably.579 In

Hebrew these words both refer to something that is similar although not identical to what


573 See, 2 Corinthians 7:1; Colossians 1:10; Galatians 5:17, 20. Grudem, W.A. Systematic theology. 1994,

p482. Print.574 The word ‘created’ is repeated in the creation narrative 1) when God created matter out of nothing (v.

1); 2) when God created conscious life (v. 21); and 3) when God created mankind (v. 27). Boice, J.M.

Foundations of the Christian faith. 1986, p150. Print.575 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p317. Print.


577 2 Peter 1:4 “And because of His glory and excellence, He has given us great and precious promises.

These are the promises that enable you to share His divine nature and escape the world’s corruption caused

by human desires.” (NLT) Louw, D. Network of the human soul. 2012, p164. Print.578 Genesis 1:26a “Then God said, Let us make human beings in our image, to be like us.” Genesis 1:27

“So God created human beings in His own image. In the image of God He created them; male and female

He created them. Gerrith, J.L. Systematic theology.1990, p392. Print.88 | P a g e


it represents.580 The image of God concerns a relationship through which something of

God is not only represented but also depicted and made visible.581

Man associates himself with things he claims to have some sameness or similarity during

identity formation whether it is age, gender, relationships, profession, possessions,

political preference, and so forth.582 Every human being – the man in his masculinity as

well as the woman in her femininity – is God’s image.583 Man is therefore also placed in

relation to human beings and also to the rest of the created order.584 As moral agents man

has a responsibility towards God, towards other people, towards nature as well as towards

himself.585 This moral perfection of the image was lost due to sin.586

As image of God, man is answerable and responsible to God their Creator.587 When the

rest of Scripture is taken into consideration, the full understanding of man’s likeness to

God requires man to gain a full understanding of who God is in His being and through

His actions as well as to gain a full understanding of who man is and what he does.588 As

God’s image, man is created to respond to God and the fulfillment and meaning of his life


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>580 Grudem, W.A. Systematic Theology. 1994, p442-443. Print.


582 The word ‘identity’ is derived from the Latin word idem, which means ‘same’. Plantinga, R.J.,

Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010, p181. Print.583 Van Genderen, J., and Valema, W.H. Concise Reformed dogmatics. 2008, p321-322. Print.


585 Boice, J.M. Foundations of the Christian faith. 1986, p154-155. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>587 Leith, J.H. Basic Christian doctrine. 1993, p100. Print.

588 Grudem, W.A. Systematic Theology. 1994, p443-444. Print.89 | P a g e


are found in the hearing of the Word of God.589 Man, as the image of God, is

distinguished from any other creature by his relation to God.590

The spiritual aspect of the image refers to the immaterial spirit of man that enables man

to relate, pray and praise God as well as the fact that the spirit is immortal which means

that man will live forever.591 The human mind has the ability for tool making, language,

conceptual thought and analysis that allows man to understand the world created by

God.592 This mental aspect is also reflected in human creativity in areas such as art,

music, and literature, as well as in scientific and technological inventiveness.593

In the New Testament the content of the image is Jesus Christ who is “the visible image

of the invisible God” (Colossians 1:15, NLT) and who “radiates God’s own glory and

expresses the very character of God” (Hebrews 1:3, NLT).594 Paul affirmed that the

ultimate glorification of believers is when “the Lord – who is the Spirit – makes us more

and more like Him as we are changed into His glorious image” (2 Corinthians 3:18,

NLT).595 The New Testament therefore presupposes and reaffirms the Old Testament

account of the image but diverges in specifying Jesus Christ as the embodiment of the

image meaning that human sin and rebellion distorted the image of God.596



< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>591 Grudem, W.A. Systematic Theology. 1994, p446. Print.






p185. Print.90 | P a g e


Conclusion

Scripture does not give a scientific description or depiction of man but as image of God,

it is the responsibility of man to represent God on earth.597 The purpose of man is to

glorify God our Creator.598 Scripture calls man to be renewed to the image of God by

being transformed in the image of Christ and therefore the original image has been lost

when Adam and Eve sinned.599 Man as the image of God stands in stark contrast to the

belief that humans are essentially no different from ‘lower’ animals from which they

evolved.600 The next lesson continues by discussing the sinfulness of man.

Lesson seven assignment

1. Explain Trichotomism.

2. Complete the sentence: By having a body … and … and …

3. What are the closest synonyms for ‘soul’ in a secular culture?

4. What does viewing man as a united being ensures?

5. Does the words ‘image’ and ‘likeness’ refer to different things?

6. Is every human being created in the image of God, and if so, how should we treat

fellow human beings?

7. Who in the New Testament is ‘the visible image of the invisible God’?

8. What defines man’s uniqueness and essential meaning of existence?

9. Complete the sentence: As image of God, man is ....

10. True/False. As the image of God, man is the same as every other created creature.

597 Van Genderen, J., Velema, W.H. Concise Reformed dogmatics. 2008, p331. Print.

598 Grudem, W.A. Systematic theology. 1994,p441. Print.

599 Van Genderen, J., Velema, W.H. Concise Reformed dogmatics, 2008, p332. Print.

600 Boyd, A., and Eddy, P.R. Across the spectrum. 2009, p98. Print.91 | P a g e


LESSON EIGHT: ANTHROPOLOGY CONTINUED

INTRODUCTION

When God created man He created him in His own image and declared him good and

because God hates sin601, He was never the author of sin.602 Blaming God for sin is to

blasphemy against the character of God for it is impossible for God to even desire to do

wrong.603 Man can therefore not blame God for difficult circumstances nor imply that he

was tempted by God to sin.604 Continuing from the previous lesson, the following

discussion will focus of man’s fall into sin.

THE FALLEN MAN

Man in the State of Sin

Although Scripture never clearly defines sin, it does imply that it is a rebellion against

God.605 Sin may be defined as “any failure to conform to the moral law of God in act,

attitude, or nature.”606

The terms ‘to sin’ (chata607) and sin (chattaat) indicate missing the target and in Proverbs

19:2 it indicates violating the order established by God.608 The word woon means to be

crooked, to be wrong, and to depart from the right way and expresses evil intent,

601 See, Deuteronomy 25:16; Psalm 5:4; 11:5; Zechariah 8:17; Luke 16:15.

602 Berkhof, L. Systematic Theology. 1949, p240-241. Portable Document Format. Accessed 10 February

2016 < https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>603 James 1:13b “God is never tempted to do wrong and He never tempts anyone else”. (NLT) See, also,

Deuteronomy 32:4; Genesis 18:25; Job 34:10. Grudem, W.A. Systematic theology.1994, p492. Print.604 See, James 1:13. Roeland, R.L. James MAB625. 2016, p30-31. Microsoft Word Document. Accessed

23 November 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>605 Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010,

p194. Print.606 Grudem, W.A. Systematic theology. 1994, p490. Print.

607 In the New Testament the Greek word hamartano (to sin) and hamartia (sin) is used. See, 1 John 3:4;

5:17; John 8:34. Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p393. Print.92 | P a g e


disloyalty, and inner wrong.609 The word pesha means to revolt, to commit revolution, to

rebel against legitimate authority.610 It is important to realize that sin is not an external

power with equal ultimate powers in the same way as God’s goodness, neither is God

surprised, challenged or overcome by evil.611 Sin is a deliberate evil course chosen by

man to carry out untold misery.612 The counterpart of the Hebrew word for good (tob) is

ra’a and it refers to a destructive act perpetrated against another which comes from an

evil disposition.613

Sin enslaves man by distorting the will and robbing man of his freedom.614 It brings pain

and destructive consequences to both man and fellowman and it is the opposite of all that

is good in God’s character.615 Because sin blinds people’s eyes and darkens their heart it

leads to error and the word shaga (to wonder, to be mistaken) indicates unintentional

sin.616 Chamaas (sin as an act of violence) refers especially to injustice committed against

fellow man.617 Since it is a distortion or corruption of God’s will for human beings, it is

an offence against God and forgiveness is necessary to renew the relationship between

608 Proverbs 19:2 “Enthusiasm without knowledge is no good, haste makes mistakes.” (NLT) See, also, 1

Kings 8:46; Jeremiah 16:10-13; Exodus 32:31; Hosea 4:7; Psalm 78:32.Van Genderen, J., and Velema,

W.H. Concise Reformed dogmatics. 2008, p392. Print.609 See, Psalms 5:5; 14:4; 36:12; 94:4, 16; Job 31:3; 34:8, 22; Proverbs 10:29. Ibid., p392.

610 See, Romans 5:19; Isaiah 1:2; Hosea 8:1. Ibid., p392.

611 Grudem, W.A. Systematic theology. 1994, p492. Print.

612 See, Genesis 3:1-6; Isaiah 48:8; Romans 1:18-32; 1 John 3:4. Berkhof, L. Systematic Theology. 1949,

p254. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>613 See, Psalm 34:17; Proverbs 3:7; Deuteronomy 28:20; Isaiah 1:16. Van Genderen, J., and Velema, W.H.

Concise Reformed dogmatics. 2008, p393. Print.614 See, Revelation 1:5. Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian

Theology. 2010, p194. Print.615 Grudem, W.A. Systematic theology. 1994, p492. Print.

616 See, Numbers 35:15, 22. Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008,

p392. Print.617 See, Zephaniah 3:4; Jeremiah 22:3; Isaiah 59:6; Ezekial 7:23. Ibid. p392-393.

93 | P a g e


God and humanity.618 Sin ought not to be approved in a universe that was created by God

– it not only contradicts His character but also His holiness.619

Even though the creation of man was declared good by God, man subsequently disobeyed

His command in Paradise.620 Adam voluntarily disobeyed God when the tempter

suggested to him that he might become like God by placing himself in opposition to

God.621 Adam wanted to fulfill his own desire and decided that he knew better than God

what is good for him.622 Through Adam sin entered the world and affected the whole

human race.623

Before Adam and Eve’s disobedience, sin was already present in the angelic world

leading to the fall of Satan and demons.624 When God created a host of angels, they were

all good.625 Scripture reveals that between the events of Genesis 1:31 and Genesis 3:1, a

rebellion in the angelic world must have happened that turned many angles against God

and thereby they became evil.626 After these angels sinned they came under judgment

from God.627 While they were removed from the glory of God’s presence and restrictions

618 See, Psalm 51:4; 1 John 1:9. Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to

Christian Theology. 2010, p194-195. Print.619 Grudem, W.A. Systematic theology.1994, p492. Print.



< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>622 Yakobe, L.P. Hamartiology BAT311. 2013, p4. Microsoft Word Document. Accessed 31 May 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>623 Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. 2010,

p196. Print.624 Grudem, W.A. Systematic theology. 1994, p493. Print.

625 See, Genesis 1:31. Berkhof, L. Systematic Theology. 1949, p241. Portable Document Format. Accessed

10 February 2016 < https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>626 Grudem, W.A. Systematic theology. 1994, p412. Print.

627 See, 2 Peter 2:4; Jude 6. Erickson, M.J. Introducing Christian doctrine. 2001, p158. Print.94 | P a g e


were placed on their activities, it does not mean that their influence in the world was

removed.628

Before the fall, Adam and Eve enjoyed daily fellowship with God but after the fall they

were banished from the garden of Eden and were therefore separated from God.629 The

result of their sin leads to the total depravity of human nature.630 Their sin gave a different

answer to what God said was morally right and it therefore struck at the basis for moral

standards.631 They became conscious of their shame of pollution that was revealed

through their sense of shame – they attempted to cover their nakedness.632 Adam and Eve

were punished for their transgression by God although the sentence of death was not

executed immediately upon their sinful acts.633 Both spiritual death as well as physical

death resulted from their sin.634

As God’s created creatures, Adam and Eve should have depended on Him and remain

subordinate to Him as their Creator and Lord but instead they attempted to place

themselves in the place of God.635 Because of man’s dominion over creation, the earth

was cursed for his sake.636


629 Yakobe, L.P. Hamartiology BAT311. 2013, p4. Microsoft Word Document. Accessed 31 May 2016

<https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>630 Berkhof, L. Systematic Theology. 1949, p246. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>631 See, Genesis 2:17. Grudem, W.A. Systematic theology. 1994, p493. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>633 See, Genesis 2:17. Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p423.

Print.634 Berkhof, L. Systematic Theology. 1949, p247. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>635 Grudem, W.A. Systematic theology. 1994, p493. Print.

636 See, Romans 8:19-23. Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p428.

Print.95 | P a g e


Negative penalties for sin are the natural results of sin and man cannot escape from these,

such as the consequences for the slothful man is poverty.637 Positive penalties presuppose

a positive law of the great Lawgiver and are attached to the transgressions by divine

enactments.638

God already announced death as punishment in Paradise and this judgment was repeated

once Adam and Eve sinned.639 Punishment is the natural and necessary penalty of sin that

is due because of God’s justice.640 Importantly, punishment is also intended as a

discouragement and prevention against transgression.641 Christ came to pay for the

penalty of sin because God is a righteous judge over all, and He shows that in His

universe justice is being done.642


Since pastoral ministry is ministry to people it is important to know what a person is. 643

Modern psychology primary focus is on self-esteem meaning that there are neither good

nor bad people but instead people who think badly of themselves.644 Scripture teaches

that instead of understanding the creature through the creature by applying any of the two

637 See, Job 4:8; Psalm 9:15; 94:23; Proverbs 5:22; 23:21; 24:14; 31:3. Berkhof, L. Systematic Theology.

1949, p280. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>638 Berkhof, L. Systematic Theology. 1949, p207. Portable Document Format. Accessed 10 February 2016

< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>639 Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. 2008, p423. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>641 See, Deuteronomy 13:11; 17:13; 19:20; 21:21. Van Genderen, J., and Velema, W.H. Concise Reformed

dogmatics. 2008, p427. Print.642 Grudem, W.A. Systematic theology. 1994, p510. Print.


644 MacArthur, J. Counseling. 2005, p64. Print.96 | P a g e


hundred and fifty different models of the human personality, we should understand the

creature through the Creator.645

As created creature, man is dependent upon God as his sustainer and man was to be

molded by God’s counsel.646 People need to be understood fundamentally from their

relationship with God because in God man finds his being.647 The end goal of the

pastoral counselor is the inner life of the counselee to increasingly reflect the inner life of

Christ.648

Every human being knows from bitter experience that he cannot do everything he is

suppose to do and even worse is that man cannot reform himself.649 In contemporary

pastoral care the current trend is to reinterpret sin as dysfunctional behavior or an

abnormality / disorder instead of an estrangement from God.650 However, the pastoral

counselor should always be aware that even though all human misery (disability,

sickness, etc.) does go back to Adam’s sin, the counsellor should never assume that the

counselee’s misery is caused by his own personal sins much less that his suffering is

something he deserves in this life.651

From the beginning to the end Scripture teaches that all humans have sinned and is totally

depraved.652 Man has the freedom of choices and sin occurs from bad choices which

are ultimately bound in conscious or unconscious commitment to unhealthy values.653

645 MacDonald, J., Kellemen, R.W., and Viars, S. Christ-centered Biblical counselling. 2013, p108. Print.




649 MacArthur, J., and Mayhue, R. Think Biblically! 2003, p85. Print.



652 See, Ephesians 2:1, 2, 3, 12. See, also, Romans 3:18; 5:8, 10; Colossians 1:21; Romans 7:5. MacArthur,

J. Counseling. 2005, p67. Print.653 Louw, D.J. A mature faith. 1999, p82. Print.

97 | P a g e


Without the regeneration of the old strong heart which creates a new heart, it is

impossible for man to either understand or obey God’s Word.654

An accurate and robust conception of sin is needed by all Pastoral counsellors to 1) assist

the church; 2) to ‘warn those who are lazy, encourage those who are timid, take tender

care of those who are weak and to be patient with everyone’655; and 3) to relate more

compassionately to those counselled.656

Conclusion

All of humanity have sinned and stand guilty before God.657 Man generally does not

perceive his need for a Savior until he first perceives his sinfulness.658 Sin caused

disturbance to the whole of man however, care should be taken not to interpret

disturbance as a special punishment for a sin committed.659 Man’s redemption in Christ

means that man can grow more and more into the likeness of God.660

Lesson eight assignment

1. Define sin.

2. Why did Adam sin?

3. How did Adam sin?

4. Why was the earth cursed?

5. True/False. Sin enslaves man by distorting the will and robbing man of his freedom.

6. What should Adam and Eve have done as God’s created creatures?

654 See, Ezekiel 36:25, 26, 27; Romans 5:5; 8:10; 1 Peter 4:2. Adams, J.E. A Theology of Christian

Counseling. 1979, p141. Print.655 See, 1 Thessalonians 5:14 (NLT).



658 Geisler, N., and Rhodes, R. Conviction without compromise. 2008, p71. Print.


< https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>660 Grudem, W.A. Systematic theology. 1994, p445. Print.

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7. When did God announce death as punishment for sin?

8. True/False. Punishment is not necessary by God.

9. Why is it important in pastoral ministry to know what a person is?

10. What is the end goal of the pastoral counsellor?

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BIBLIOGRAPHY

Abraham, W.J., Bauckham, R., Charry, E.T., Clooney, F.X, Crisp, O.D., Davies, O., Del Colle, R., DeVries, D., Dryness, W.A., Fahey, M.A. SJ, Farrow, D., Fergusson, D., Fides, P.S., Fowl, S.E., Graham, G., Hays, R.B., Holmes, S.R., Hütter, R., Kelsey, D.H., Long, D.S., Lowe, W., Lyman, R., McDougall, J.A., McFarland, I., Markham, I.S., Moore, A., Murphy, N., Quash, B., Rowe, CK., Rowland, C., Sanders, F., Sondegger, K., Spinks, B.D., Tanner, K., Torrance, I., Webster, J., Welker, M., Williams, A.N., Wood, C.M. The Oxford Handbook of Systematic Theology. Oxford University Press Inc., New York. 2007. Print.

Achtemeier, E., Braaten, C.E., Childs, B.S., Donfried, K.P., Harrisville, R.A., Hopko, T. Jenson, R.W., Kavanagh, A.J., McGrath, A.E. Reclaiming the Bible for the Church. WmB. Eerdmans Publishing Co., Grand Rapids. 1995. Print.

Achtemeier, P.J. The quest for unity in the New Testament church. Fortress Press, United States of America. 1987. Print.

Adams, J.E. A Theology of Christian Counseling. Zondervan, Grand Rapids, Michigan. 1979. Print.

Bavinck, H. Our reasonable faith: A survey of Christian Doctrine. Wm. B. Eerdmans Publishing Co., United States. 1956. Print.

Berkhof, L. Systematic Theology: World-class educational resources for discipleship. Grand Rapids, Michigan. 1949. Portable Document Format. Accessed 10 February 2016 < https://www.biblicaltraining.org/library/systematic-theology-louis-berkhof>

Bernard, R.W., Brisco, T.V., Brooks, J.A., Bullock, K.O., Byargeon, R., Cole, R.D., Corley, B., Cranford, L.J., Ellis, E.E., Ellis, R.R., Erickson, M.J., Harold, F., Hatchett, R.L, Johnson, R., Kirkpatrick, W.D., Lea, T.D., Lemke, S.W., Lovejoy, G., Newman, C.C., Newport, J.P., Reeves, R.R., Sanchez, D.R., Sloan Jr., R.B., Spivey Jr., J.T., Tolar, W.B., Warren Jr., W.F. Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture. 2nd edition. Broadman and Holman Publishers, Nashville, Tennessee. 2002. Print.

Boice, J.M. Foundations of the Christian faith: a comprehensive and reliable overview of Christian beliefs. 4th edition. InterVarsity Press, United States. 1986. Print.

Boyd, A., and Eddy, P.R. Across the spectrum: understanding issues in evangelical theology. 2nd edition. Baker Academic, Grand Rapids. 2009. Print.

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Brauch, M.T. Abusing Scripture: the consequences of misreading the Bible. InterVarsity Press, Downers Grove. 2009. Print.

Bridges, J. True community: the Biblical practice of Koinonia. NavPress, Cologado Springs. 2012. Print.

Carson, D.A. Exegetical fallacies. Baker Publishing Group, Grand Rapids. 1996. Print.

Domeris, B., and Smith, K. A Student’s A-Z of Theology: Evangelical Theology in Outline. SATS, South Africa. 2014. Print.

Dunn, J.D.G. Unity and Diversity in the New Testament: An inquiry into the character of earliest Christianity. 3rd edition. SCM Press, London. 2006. Print.

Edwards, B.H. Nothing but the truth: the inspiration, authority and history of the bible explained. Evangelical Press, EP Books, England. 2006. Print.

Erickson, M.J. Christian Theology. 7th Edition. Baker Book House, Grand Rapids, Michigan. 1990. Print.

Erickson, M.J. Introducing Christian doctrine. 2nd Edition. Baker Book House, Grand Rapids. 2001. Print.

Evans, C.A., and Tov, E. Exploring the origins of the Bible: canon formation in historical, literary, and theological perspective. Baker Publishing Group, Grand Rapids. 2008. Print.

Fesko, J.V. The theology of the Westminster standards: historical context and theological insights. Crossway, Illinois. 2014. Print.

Frame, J.M. Salvation belongs to the Lord: an introduction to systematic theology. P & R Publishing Company, New Jersey. 2006. Print.

Frame, J.M. The doctrine of the Word of God. P & R Publishing Company, New Jersey. 2010. Print.

Frederick, G.R. A reason for hope BAM111. Miami: MINTS International Seminary. n.d. Microsoft Word Document. Accessed 10 February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Geisler, N., and Rhodes, R. Conviction without compromise. Harvest House Publishers, Oregon. 2008. Print.

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Gerrith, J.L. Systematic theology. Wm B. Eerdmans Publishing Co., Grand Rapids, Michigan. 1990. Print.

Grudem, W.A. Systematic theology: an introduction to biblical doctrine. Zondervan, Grand Rapids. 1994. Print.

Gunton, C.E. The Christian faith: an introduction to Christian doctrine. Blackwell Publishing Ltd., United States of America. 2002. Print.

Hegeman, C. Practical Hermeneutics BAB081. Miami: MINTS International Seminary. 2006. Microsoft Word Document. Accessed 12 September 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Heim, S.M. Faith to creed: ecumenical perspectives on the affirmation of the apostolic faith in the fourth century: papers on the Faith to the Creed Consultation, Commission on Faith and Order. William B. Eerdmans Publishing Co., Grand Rapids. 1991. Print.

Heron, A.I.C. The Westminster Confession in the Church today. The Saint Andrew Press, Edinburgh. 1982. Print.

Horton, M. The Christian Faith. Zondervan, Grand Rapids, Michigan. 2011. Print.

House, H.W., and Carle, G. Doctrine twisting. InterVarsity Press, Downers Grove. 2003. Print.

Johnson, L.T. The Creeds: What Christians believe and why it matters. Darton, Longman and Todd Limited, London. 2003. Print.

Kaiser, W.C., and Silva, M. An introduction to Biblical Hermeneutics: the search for meaning. Zondervan Publishing House, Grand Rapids, Michigan. 1994. Print.

Kelly, D.F. Systematic Theology Volume One. Christian Focus Publications Ltd., Scotland, Great Britten. 2008. Print.

Lesrauwaet, J.S. The Bible on Christian unity. St. Norbert Abbey Press, Wisconsin. 1965. Print.

Leith, J.H. Basic Christian doctrine. John Knox Press, Louisville, Kentucky. 1993. Print.

Louw, D.J. A mature faith: spiritual direction and anthropology in a theology of pastoral care and counseling. Peeters, Belgium. 1999. Print.

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Louw, D. Network of the human soul – on identity, dignity, maturity and life skills. Sun Media, Stellenbosch. 2012. Print.

Life Application Study Bible. 7th Edition. Tyndale House Publishers Inc., Carol Stream. 2004. Print.

MacArthur, J. Counseling: How to counsel Biblically. Thomas Nelson, Inc., Nashville, Tennessee. 2005. Print.

MacArthur, J., and Mayhue, R. Think Biblically!: recovering a Christian worldview. Crossway Books, Illinois. 2003. Print.

MacDonald, J, Kellemen, R.W. and Viars, S. Christ-centered Biblical Counseling. Harvest House Publishers, Eugene, Oregon. 2013. Print.

McGrath, A.E. Studies in Doctrine. Grand Rapids, Michigan. 1997. Print.

Mobey, C.F. Précis on Hermeneutics and Exegesis. Bloemfontein: Filadelfia 2011. Portable Document Format. Accessed 10 February 2016. <compact disc>

Mobey, C.F. Introduction to Pastoral Care Part 1 BAM311. Miami: MINTS International Seminary. 2014. Microsoft Word Document. Accessed 10 February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Peterson, R.D. A concise history of Christianity. 3rd edition. Thomson Wadsworth, United States. 2007. Print.

Plantinga, R.J., Thompson, T.R., and Lundberg, M.D. An introduction to Christian Theology. Cambridge University Press, Cambridge. 2010. Print.

Roeland, R.L. James MAB625. Miami: MINTS International Seminary. 2016. Microsoft Word Document. Accessed 23 November 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Smith, C.M., and Bennett, J.W. How the Bible was built. Wm B. Eerdmans Publishing Co., Grand Rapids, Michigan. 2005. Print.

Sproul, R.C. Scripture alone: the evangelical doctrine. P & R Publishing Company, New Jersey. 2005. Print.

Thompson, A.J. One Lord, one people: The unity of the church in Acts in its literary setting. T&T Clark, New York. 2008. Print.

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Van der Pol, A. Doctrine of God MAT021. Miami: MINTS International Seminary. n.d. Microsoft Word Document. Accessed 10 February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Van der Pol, A. Doctrine of Scripture BAT021. Miami: MINTS International Seminary. n.d. Microsoft Word Document. Accessed 10 February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Van Drunen, D. Living in God’s two Kingdoms: A Biblical vision for Christianity and Culture. Crossway Books, Illinois. 2010. Print.

Van Genderen, J., and Velema, W.H. Concise Reformed dogmatics. English-language edition. P & R Publishing Company, New Jersey. 2008. Print.

Westminster Confession of Faith. Agreed upon by the Assembly of divines at Westminster, with the assistance of commissioners from the Church of Scotland, as part of the covenanted uniformity in religion betwixt the churches of Christ in the kingdoms of Scotland, England, and Ireland. Approved by the General Assembly 1647, and ratified and established by Acts of Parliament 1649 and 1690, as the public and avowed confession of the Church of Scotland, with the proofs from the Scripture (1646; Glasgow, 1995). Portable Document Format. Accessed 10 February 2016. < http://www.apuritansmind.com/wp-content/uploads/PDF/ExpositionWestminsterConfession-Shaw.pdf>

Wright, C. The uniqueness of Jesus. Monarch Books, London. 2001. Print.

Yakobe, L.P. Hamartiology BAT311. Miami: MINTS International Seminary. 2016. Microsoft Word Document. Accessed 31 May 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Zugg, J. 2 Timothy MAB621. Miami: MINTS International Seminary. n.d. Microsoft Word Document. Accessed 07 October 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

Zugg, J. Introduction to the Scriptures BAB001. Miami: MINTS International Seminary. n.d. Microsoft Word Document. Accessed 10 February 2016 <https://drive.google.com/folderview?id=0B3GK1nEVUdSPSWFaNjJnS1hHdGc&usp=sharing://>

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BIOGRAPHY

Rika Roeland was born in Lichtenburg, South Arica. She completed the following

studies at Damelin: Frontline and Public Relations (Higher Certificate 2002), Business

Administration (Higher Certificate 2002), Business English (Higher Certificate 2002) and

Basic Bookkeeping (Higher Certificate 2001) with I.C.B. Certificate (Institute of

Certified Bookkeepers).

She married in 2006 and currently resides in Parys, South Africa. She started her

Certificate in Pastoral Counseling at Filadelfia in 2009 and completed her Bachelor

Honors Degree with MINTS in 2014. This is the second course for MINTS she has

written.

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INSTRUCTORS MANUAL

Lesson one assignment model answer

1. The word doctrine means “teaching”.

2. It means ‘carefully organized by topics”.

3. The nature, cause, and effects of sin is studied.

4. Scripture

5. False

6. Biblical theology and practical theology.

7. It considers how Scriptures are historically developed.

8. It is concerned with the formation and application of doctrines and principles as they

apply to the church’s life of our times.

9. It provides a defence of the truthfulness of the Christian faith with the purpose to

convince unbelievers.

10. False.

Lesson two assignment model answer.

1. The command focus on teaching the way of Christian life.

2. It contradicts our feelings by giving us a framework for making sense of the

contradictions of our experience.

3. Humanism, scientific method.

4. Frustration and discouragement.

5. …delight in God must be restored to doctrines about God.

6. It is to gather propositional truth found in the Bible into convenient categories that is

helpful for instructing believers and for presenting these truth claims of Scripture to

those outside the Christian truth.

7. The Adamic rebellion was caused by following false (evil) counsel.

8. True.

9. ...he impacts their grief.

10. False.

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Lesson three assignment model answer

1. ‘Criticism’ is the evaluation or scientific investigation of works of literature and

where applied to the Bible, it implies independence from religious authority as well as

the denial of Biblical infallibility.

2. A statement of beliefs which a true believer accepted.

3. Jesus Christ is Lord.

4. They bear witness to the truth as they see it or as they want to live it.

5. The Westminster Confession is divided:

a. Chapter I-V: God, His Word, Being and Works.

b. Chapter VI-VIII: man, his sin and restoration through Christ.

c. Chapter XIX-XXIV: God’s law, man’s liberties and duties.

d. Chapter XXV-XXXI: The church, its fellowship and ordinances.

e. Chapter XXXII-XXXIII: The last things.

6. It is to express as fully as possible the truth about God.

7. False.

8. ... Creator of heaven and earth.”

9. When believers affirm the Bible as the good news of God’s redemptive love while

they use Scripture to condemn, judge, malign, demean, or reject those in the Christian

community as well as outsiders.

10. True.

Lesson four assignment model answer

1. Jesus Christ through the Holy Spirit.

2. Denominational conflict, politics, and scandals causes negative images of

denominations.

3. The Scriptural model of unity and diversity is found in Paul’s conception of the body

of Christ.

4. Believers should respect each other’s opinion even if it differs from their own.

5. Believers are one in Christ.

6. Christians are to live obedient lives to Christ in every aspect of their lives and

manifest the power of Christ’s kingdom and covenant in all they do.

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7. It makes them one body.

8. Yes.

9. In essentials, unity, in nonessentials, liberty, and in all things clarity.

10. Yes.

Lesson five assignment model answer

1. Jesus.

2. God’s purpose of revelation in history is to lead humanity to Himself.

3. Inspiration refers to God’s working through Biblical writers and therefore it is

dependent on special revelation because it enables special revelation to be made

available to man in different nations and periods of history.

4. Book.

5. It is important to be certain that Scriptures are God’s own Words to us to enable us to

trust and obey god absolutely.

6. The first five books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. It is also

called ‘the Torah’ / Pentateuch (the Law).

7. Five historical books (four Gospels, Acts); twenty-one doctrinal books (epistles or

letters); one prophetical book (Revelation).

8. True.

9. True.

10. False.

Lesson six assignment model answer

1. God does not lie; God cannot make mistakes since He is not ignorant; God’s Word is

Scripture and therefore Scripture is inerrant.

2. Look for the definition, the claims of Scripture and the influence of the Holy Spirit.

3. Yes.

4. False.

5. Deceit (intentional error, lying) and ignorance (may lead to unintentional error).

6. No.

7. ...Scripture contains everything that is needed for man’s salvation, faith and life.

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8. Everything.

9. No.

10. To search for the principles and methods that God has already provided in His Word.

Lesson seven assignment model answer

1. The answer need to include

a. Body (physical part); soul (intellect, emotions, will) and spirit (the part that

comes alive when a person becomes a Christian)

b. It is the spirit that distinguishes man from animals

c. It is the spirit that perceives spiritual matters and responds to spiritual stimuli.

2. ..man can be in one place only … he is subject to many physical limitations … he will

eventually die.

3. Self, I, or person.

4. It means that man never under values their intellects, emotions, or physical bodies.

5. No, they are used synonymously and interchangeably.

6. Yes, it means that we are to treat all other human beings equally.

7. Jesus Christ

8. Their relationship with God.

9. ...answerable and responsible to God their Creator.

10. False.

Lesson eight assignment model answer

1. Any failure to conform to the moral law of God in act, attitude, or nature.

2. He wanted to fulfil his own desire and decided that he knew better than God what is

good for him.

3. He voluntarily disobeyed God.

4. Because of man’s dominion over creation, he earth was cursed for his sake.

5. True.

6. They should have depended on God and remain subordinated to Him as their Creator.

7. In paradise.

8. False.

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9. Because pastoral ministry is a ministry to people.

10. The inner life of the counselee should increasingly reflect the inner life of Christ.

11.

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Examination and examination model answer

Examination

1. What do doctrines provide Christians with? (2)

2. What does the word ‘doctrine’ mean? (1)

3. Explain ‘Systematic theology’. (5)

4. Read Matthew 28:19-20. Where lies the focus of doctrine? (1)

5. What does faulty understanding of the Bible lead to? (3)

6. Where does the root of doctrinal differences lie? (1)

7. Complete the sentence: The science for the interpretation of communication from

God to man is called… (1)

8. Why can language be limiting? (2)

9. True/False. The interpreter does not need to be convicted that the Bible is the Word of

God. (1)

10. True/False. Things of God are not only known by God’s Spirit. (1)

11. What is the purpose of creeds? (3)

12. On whose teaching is the Westminster Confession depended upon? (1)

13. Was there complete unity in all things within the early church? (1)

14. Where can true unity be found? (1)

15. To what is the Bible a witness? (2)

16. Complete the sentence: God’s first words recorded were addressed to …

and not to… (2)

17. Complete the sentence: Scriptures are the … in this world just as Christ is the … (2)

18. What does the word ‘theopanies’ refer to? (1)

19. What are the main purpose of miracles in both the Old and New Testament? (1)

20. Did God inspire the writing of the Bible? (1)

21. What is the meaning of the word Bible? (1)

22. What does the word ‘testament’ mean? (1)

23. List the books in the Pentateuch. (5)

24. What was the first covenant? (1)

25. Where was God’s Words kept in the Old Testament? (2)

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26. What are the historical books found in the New Testament? (1)

27. Because the temple is gone, where did God place the New Testament? (1)

28. What logic does Scripture follows when it claims inerrancy? (4)

29. Write a paragraph on the clarity of Scripture. (5)

30. Where does man come from? (1)

31. How is human life defined? (1)

32. Why should there be harmony between man and the rest of creation? (1)

33. Write a paragraph on Monism. (5)

34. Complete the sentence: Trichotomism is the belief that man consist of a … (…), a …

(…), and a … (…). (6)

35. Is the emphasis of Scripture on any distinct parts of man? Explain. (2)

36. What were the diverse uses for the word soma, translated body? (5)

37. True/False. It seems the Bible supports a distinction between the soul and spirit of

man. (1)

38. What does the view of man as a united being ensures? (1)

39. Who is created in God’s image? (2)

40. Write a one page essay on sin. (15)

41. Choose the correct answer. Modern psychology’s primary focus is on self-esteem,

meaning … (1)

a. Man is good.

b. Man is bad.

c. Man thinks badly of himself.

42. True/False. Not every man has sinned and there are some that is not guilty before

God. (1)

43. True/False. Man finds his redemption in himself. (1)

44. True/False. Overall unity of man means growth must take place in all aspects of

man’s life. (1)

45. True/False. Some people are created more equal than others. (1)

46. True/False. As created creatures, man has no responsibility to God. (1)

(100)

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Examination model answer

1. Doctrines provide Christians with

a. The fundamental framework

b. Of how to live a Christian life.

2. Teaching.

3. Systematic theology is:

a. Involved in collecting and understanding of all relevant passages in the Bible

on various topics.

b. The task is to explain Christian doctrine in its full scope in its integrity.

c. The aim is to assist Christians in defending their faith.

d. It pursuits the practical application to daily life.

e. ‘systematic’ means ‘carefully organised by topics’.

4. Teach the way of Christian life/ “Teach these new disciples to obey all the commands

I have given you”.

5. Faulty understanding of the Bible leads to

a. Frustration, discouragement,

b. Actions that fail,

c. Doubts develop about God and man himself.

6. In hermeneutical differences.

7. Biblical hermeneutics.

8. Language can be limiting

a. Language can be understood in more than one way.

b. It has potential for misinterpretation.

9. False.

10. False.

11. The purposes of creeds are

a. To provide a brief summary of the main doctrines of the Christian faith.

b. It allows believers to recognise and avoid inadequate or incomplete versions

of Christianity.

c. It emphasises that to believe is to belong to the Christian community.

12. John Calvin.

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13. No.

14. Only in common submission to the Lord Jesus Christ.

15. The Bible is a witness

a. To God’s promises

b. To God’s actions.

16. …an object before it exists … rational beings.

17. … fullest expression of the will of God … fullest expression of God’s character on

earth.

18. The personal appearances of God to people.

19. To reveal God.

20. Yes.

21. Book.

22. Covenant.

23. Genesis, Exodus, Leviticus, Numbers, Deuteronomy.

24. The tablets of covenant received by Moses / Ten Commandments.

25. The tabernacle and later temple.

26. Four Gospels and the Acts of the apostles.

27. The church

28. Scripture claims inerrancy by following the following logic:

a. God does not lie.

b. God cannot make mistakes since He is not ignorant.

c. God’s Word is Scripture.

d. Therefore Scripture is inerrant.

29. Clarity of Scripture means:

a. God wants man to know Him.

b. It refers to transparency and perspicuity

c. Even the inexperience and immature person can learn from Scripture.

d. The clarity of Scripture always reveals man’s present responsibility to God

while the portions that are less clear will never lead man into sin.

e. Scripture is neither difficult to understand nor impossible to understand.

30. God created man.

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31. By God’s purposes for His created creatures.

32. Because humans are part of creation.

33. Monism is:

a. The view that the body and soul are made of the same primitive substance.

b. The soul and body are only expressions of the person himself or his life.

c. Man is viewed as a radical unity.

d. Man has a body and an existence apart from the body is unthinkable.

e. Immortality of the soul is not suitable and therefore bodily resurrection is not

possible.

34. … body (physical part), … soul (intellect, emotions, will), … spirit (the part that

comes alive when a person becomes a Christian).

35. No, an overall unity of man as created by God.

36. The word soma has the following diverse uses:

a. It refers to a human corpse.

b. It refers to man at or near death.

c. It refers to the physical nature of human beings in the present.

d. Occasionally it refers to the physical involvement of man in sin.

e. In Jesus’ teachings it can refer to human beings after death.

37. False.

38. The view of man as a united being ensures:

39. Humanity / every human being was created in God’s image, meaning both man and

woman.

40. Look for the definition of sin, the results of sin and the punishment of sin.

41. C.

42. False.

43. False.

44. True.

45. False.

46. False.

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