Preterist-Realism

~by Vincent M. Krivda, Jr.~

I

Philosophical Groundwork

This groundwork is aimed to be kept within the bounds of Reformed Protestant orthodoxy. It is

thereby normal to begin within the context of Christian starting principles. It is apodictic that

there is Truth.1 The Christian predicates that the Holy Spirit reveals the Truth through the

Scriptures; [by the Holy Spirit] the Truth is to be believed, known, and practiced.2 It would be a

circular argument to simply assert that the Bible is true simply because it is true; one must first

suppose the Scriptures to be true by some justified and authoritative witness.3 If the witness is

the Author of Truth, and He cannot lie4 of His design‟s verity, then His Truth ought to be

received, believed, and obeyed.5 A definite moral imperative is implied thereby.

6 Christians

predicate that God generally heralds His existence and discriminately reveals saving Truth7 in

which He witnesses of His authority by the Holy Spirit.8

An Axiomatic Statement of the Dogmatic Christian

God has chartered a revelation of the Truth. Believers know by the witness of the Holy Spirit that

the Bible is the Holy Scriptures that reveal saving Knowledge of God.

The Catechism states,

…true faith holds for truth all that God has revealed to us in His Word. It

holds for truth all that God has revealed in His Word because it is revealed

in His Word. God's Word is self-authenticating to faith. Therefore, faith

cannot be moved to doubt or deny anything that God has revealed in His

Word by any evidence, argument, ridicule, or pressure from any quarter

whatever.9

Epistemological Groundwork

Christian dogmatism presumes the verity of revealed Scripture independent of provability, and

despite all critical evidences. There are some discursive epistemological applications that may be

formulated thereof. Key inferences include the postulate that (1) Truth may be known. One

1 In this place, Truth is specified to be real in itself and independent of provability.

2 (WCF 1.10).

3 See Psalms 25:14, Proverbs 3:32, Romans 8:16, 2 Corinthians 1:12, 1 John 5:1, 5:9-10, etc.

4 Numbers 23:19, 1 Samuel 15:29, Titus 1:2, Hebrews 6:17-18, etc.

5 See Romans 2:8, Galatians 2:14, 3:1, 5:7, 2 Thessalonians 1:8, 1 Peter 1:22 etc.

6 Luke 6:47-48, 8:21, 11:28, John 13:17, etc.

7 Romans 10:17, Colossians 1:6, 1 Thessalonians 1:5, 2:13, 1 Peter 2:5; 2 Peter 1:19-21ff, 1 John 5:10-12, 5:20

8 John 15:26-27, 16:14-15, Acts 2:33, 5:32,

9 Heidelberg Catechism Q. & A. 21

cannot evade this axiom—for to dismiss it one must first presuppose it.10

(2) The Truth is also

true independent of Belief. (3) Truth is not necessarily evident, but the rational faculties to

apprehend Truth are evidently intrinsic in the belief of the knowing subject.

The Knowledge of saving Truth is not innate in any normal sense; it is the object of divinely

revealed Knowledge. If the believing Christian chiefly presumes that the Truth is basically

revealed only through the Spirit speaking through Scriptures, then it is implied that the

Knowledge of the Truth is not innate universally.11

This is because (1) not all persons know of

the Holy Scriptures or have read them,12

(2) not all persons know the Truth,13

(3) not all

presuppose the Scripture to be inspired,14

nor do all recognize the verity of it.15

Understanding

To define saving Knowledge of the Truth, a distinction must first be made between Knowledge

and the Understanding.

Mankind naturally has the endowed intellectual and rational faculty of the Understanding. This

universal gift16

distinguishes man from the beasts of the earth,17

but that of it which remains

under the curse is nevertheless a brutish understanding18

and not a Spiritual Understanding.19

The

eyes of the heart are blinded by sin,20

subjected by reason that they may be enlightened by the

Holy Spirit21

to know God‟s will.22

It is evident that “the understanding” is not necessarily a

univocal term: (1) the term‟s common usage, (2) the given technical definition (v.s.), and (3) the

Biblical usage for Spiritual Understanding all are commensurable and analogous usages, and find

many applications. It is therefore necessary to affirm specific boundaries of the usages of this

term to avoid confusion and faulty equivocation.

The common usage simply can mean (1) the common sense that mankind has to comprehend

things, events, the words of human experience, and in most cases, (2) to also make some rational

judgments upon this processed data. There are virtually hundreds of Biblical examples, e.g.

Pharaoh of Egypt‟s comprehension of what Moses spoke on behalf of the LORD.23

Moses was

not an excellent speaker,24

and Pharaoh‟s heart was hardened.25

Nevertheless, Moses spoke to

10

For if one claimed Truth cannot be known they would thereby be making a knowable, yet self-contradictory,

Truth statement. 11

Although theologians rightly do speak of a natural apprehension of the Idea of God by the act of His creation, for

the purpose of establishing groundwork for further investigation it suffices to note only of the innate Idea‟s vitiation

by sin. 12

Psalms 147:19-20, Matthew 9:13, 12:3, 12:7, 19:4, 21:16, 21:42, 22:29, 22:31, John 20:9, Romans 3:1-2, etc. 13

Jeremiah 8:7-9, John 8:43-47, 14:17, 18:37-38, Acts 26:25-26, Romans 1:21-25, 1 Corinthians 2:14, 2

Thessalonians 2:10-13, 1 Timothy 6:9, 2 Timothy 2:18, 3:7-8, 4:4, 1 John 1:6, 2:4, etc. 14

John 6:60, Acts 17:18-20, 1 Corinthians 1:18-28, etc. 15

See Matthew 22:29, Mark 12:24, etc. 16

By “gift” the Confessional Standards unduly refer to gifts as not of Grace but of providence. See WCF 5.6-7, etc. 17

See Genesis 1:26, Job 32:8, 35:11, John 1:9, Psalms 32:9, Jude 1:10. 18

See Proverbs 30:2, Isaiah 29:14. 19

Colossians 1:9. 20

Ephesians 4:18. 21

See Ephesians 1:18. 22

Ephesians 5:17, Colossian 2:2, 2 Timothy 2:7. 23

Exodus 5-14. 24

Exodus 4:10, 6:12, 6:30. 25

Exodus 4:21, 7:3, 7:13, 7:22, 9:12, 9:35, 10:1, 10:20, 10:27, 11:10, 14:8, Joshua 11:20.

Pharaoh as the LORD commanded him to speak, and showed terrible wonders.26

Although

Pharaoh did not immediately comply with the LORD‟s declaration, he recurrently reiterated that

which was spoken unto him. This shows that although Pharaoh hardened his heart27

to that

commandment from the LORD, and knowing the LORD not,28

he evidently (1) understood

Moses‟ speech, (2) saw terrible signs and (3) made conscious judgments about them. Although

Pharaoh was dead in sins and a reprobate before God,29

it is implied that he was conscious of

God‟s wrath and judgment poured upon him. It is not a far thing to suggest that Pharaoh and the

Egyptians in some sense knew the LORD.30

Simple Wisdom

All knowledge of brutish understanding is called “the wisdom of the world.”31

Understanding is

the cognitive categorizer of experience that has the capacity to intellectually apprehend the

meaning of expressed propositions in Scripture. Preterist-Realism grants that the term can refer

to either the faculty itself or the comprehension retained by the faculty depending on the usage.32

Brute understanding without Spiritual Understanding does not necessarily beget Belief.33

One

could understand that the Bible teaches the first to be called “Christians” were of Antioch,34

but

still could believe the first to be called Christians were of Jerusalem. Similarly, one could

understand the central theme of Melville‟s Moby Dick, but hardly any with such an intellect

(besides the possible exception of such persons as the pathologically delirious) could find

themselves to regard it in the same way believing Christians revere the Bible. Even the natural

man‟s debased intellect is therefore capable of learning expressed propositions of Scripture.35

Dr. Gordon Clark acknowledges that an unregenerate man can know some true propositions and

can sometimes reason correctly where he writes,

[T]he noetic effects of sin have been used to support the conclusion that an

unregenerate man cannot understand the meaning of any sentence in the

Bible. From the assertion ‘there is none who understands, [Romans 3:10-

18]’ it might seem to follow that when the Bible says, ‘David…took out a

stone…and struck the Philistine in his forehead,’ an unbeliever could not

know what the words mean…Let us grant that the Holy Spirit by regeneration

enlightens the mind and leads us gradually into more truth, but the Scripture

26

Exodus 3:20, 4:21, 11:9-10. 27

Exodus 8:15, 8:32, 9:34. 28

Exodus 5:2. 29

Romans 9:17-18 30

Exodus 7:5, 7:17, 14:4, 14:18, etc. 31

The Scriptures clearly distinguish between “the wisdom of this world” and heavenly Wisdom; Luke 16:18b, 1

Corinthians 1:20-21ff, 2:4-9, 2:13, 3:18-20, 2 Corinthians 1:12, James 3:13-18; also see Romans 2:20. 32

Luke 24:45. 33

See John 5:39-47. 34

Acts 11:26. 35

Matthew 19:7, 22:24, 22:44, Mark 12:19, Luke 10:25-29, John 5:31, also see Matthew 4:3, 4:6.

surely does not teach that the Philistines could not understand that David

had killed Goliath…36

Preterist-Realism posits the Revelation of God to be intelligible and logical. Revelation is of a

specific message;37

it is therefore not a feeling or abstraction in Christian theology.38

Therefore

the Truth of Scripture also may be formulated in propositions and accurately expressed by (1)

preaching and exposition;39

it may also be (2) reasoned from40

and (3) confessed41

as a testimony

to saving Truth. These things are demonstrated by God‟s command to preach42

and study the

Holy Scriptures.43

Understanding the Clarity of Scripture

The Westminster Confession of Faith expounds two evident clauses on the Understanding of

Scripture,

All things in Scripture are not alike in plain in themselves, nor alike clear

unto all: yet those things which are necessary to be known, believed, and

observed for salvation, are so clearly propounded and opened in some place

of Scripture or other, that not only the learned, but the unlearned, in a due

use of the ordinary means, may attain unto a sufficient understanding of

them.44

The first clause affirms that although Understanding is naturally endowed in the intellect with a

reasonable mind, not all of mankind is able to totally apprehend all points expressed in Scripture.

Although this is not because those points are incomprehensible, the set of some points that may

be hard to understand are those which the unlearned and unsettled pervert. The second clause

affirms that all may understand the propositions of essential doctrines expressed clearly in some

passages regardless of intellectual prowess. This grants both that (1) with Understanding man is

able apprehend the meaning of essential propositions that are clearly explicated in some places of

Scripture, and that (2) Truth is intelligibly expressed in propositionally framed words. It is

implied that though some passages may be hard to understand, especially by the unlearned

(including both believers and unbelievers), there exists some other parallel passages with the

same central theme that may be compared to elucidate their meaning.

The Unlearned and Unstable

36

Gordon Clark, God’s Hammer: The Bible and Its Critics (The Trinity Foundation, 1995). 37

Romans 16:25-26, 1 Corinthians 14:6-11, 14:26, 2 Corinthians 4:6, Ephesians 1:17-18, 3:3-6, 2 Timothy 3:16,

Revelation 1:1. 38

Also see Psalms 119:30, Habakkuk 2:2. 39

Nehemiah 8:8, Luke 24:27, Acts 8:30-35, 28:24. 40

Acts 17:2-3. 41

Romans 10:9-10. 42

Matthew 28:19-20. 43

2 Timothy 2:15, 2 Peter 1:15; also see Matthew 13:52, John 21:15-17, Acts 20:27, 1 Corinthians 11:2, Colossians

1:23, 2 Timothy 4:2, 2 Peter 3:2. 44

(WCF 1.7).

The Westminster Confession of Faith grants all the capacity to understand all essential doctrine,

and alludes to 2 Peter 3:16. Chapter 3 mentions some unlearned45

and unstable ones who wrested

Paul‟s epistles as they do also the other scriptures unto their own destruction. That is, the

Scriptures teach that there were some who erred and perverted46

Scriptural teaching to their own

destruction,47

by making it superficial through tradition,48

secretly bringing in destructive

heresies.49

2 Peter 3:13-18,

[W]e, according to his promise, look for new heavens and a new earth,

wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for

such things, be diligent that ye may be found of him in peace, without spot,

and blameless. And account that the longsuffering of our Lord is salvation;

even as our beloved brother Paul also according to the wisdom given unto

him hath written unto you; As also in all his epistles, speaking in them of

these things; in which are some things hard to be understood, which they that

are unlearned and unstable wrest, as they do also the other scriptures, unto

their own destruction. Ye therefore, beloved, seeing ye know these things

before, beware lest ye also, being led away with the error of the wicked, fall

from your own stedfastness. But grow in grace, and in the knowledge of our

Lord and Saviour Jesus Christ...

Consider whether the unlearned and unstable wretches spoken of in 2 Peter 3 stumbled by

essential doctrine because they were unlearned and unstable. Those wicked men deliberately

twisted the words of Paul and the other Scriptures unto their own destruction. It follows that the

severity of their error was grave and their fall was damnable. Furthermore, they who wrested the

epistles of Paul wrested those things of which some things were hard to understand. Those

“things” contextually refers to “such things” looked for of verses 12-15. Those things refer to

their looking “for New Heavens and a New Earth, wherein dwelleth Righteousness” (verses 4-

14). This includes a specific Promise of God, i.e. their wait for the coming of the Day of the

Christ50

which some persons51

of the last days scoffed at. Peter exhorts the Beloved to mind

those things seeing that they remember the words which were spoken before by the holy

prophets and the Apostles‟ commandment of the Lord.52

Considering (1) what the unlearned and unstable wrested of the Scriptures and (2) the severity of

such error, it follows that those things may not be theologically compromised. Although essential

45

See Isaiah 29:10-12. 46

Psalms 56:5, Jeremiah 23:36b. 47

Jeremiah 23:36a, 1 Peter 2:8, 2 Peter 2:1. 48

Matthew 15:3, 15:6, 22:29, Mark 7:3-9. 49

Colossians 2:8, 2 Peter 2:1, Jude 1:4. 50

See 2 Thessalonians 3:5. 51

I.e. the persons doubted the word of God and walked rather after their own lusts. 52

I.e. (1) the Promise of His coming, (2) the keeping in store of the heavens and earth reserved against the Day of

Judgment and destruction of ungodly men, (3) the heavens being on fire to be dissolved, and the elements to melt

with fervent heat, (4) and the longsuffering of God unto the Salvation of all of the Beloved.

to Christian doctrine because they are promised of God in His Word, these core doctrinal

domains are difficult to apprehend by some. Thereby, through loving exhortation, Peter conveys

the Beloved‟s necessity (1) to grow in Grace and in the Knowledge of the Lord and Savior Jesus

Christ, (2) and to beware of the error unlearned and unstable scoffers. The Beloved are exhorted

not to fall as the unstable did unto their own destruction in their own steadfastness. Rather than

being left to idle in self-sustained-steadfastness, the Beloved are pressed to grow in Grace and

Knowledge: being justified in Him. It was forewarned that in the last days some men shall be

lovers of their own selves who lead others astray: ever learning and never able to come to the

Knowledge of the Truth.53

But Peter exhorted them to grow in Grace and Knowledge of the

Truth.54

[On this saving Truth a gentleman wisely remarks,

“…God would have no more to be „saved‟ than he would have „come to the knowledge of the

truth.‟ These two things are of equal latitude…But it is not the will of the Lord that all and every

one, in all ages, should come to the knowledge of the truth.”]55

Stability By Special Delivery

2 Timothy 3:14-17,

But continue thou in the things which thou hast learned and hast been

assured of, knowing of whom thou hast learned them; And that from a child

thou hast known the holy scriptures, which are able to make thee wise unto

salvation through faith which is in Christ Jesus. All scripture is given by

inspiration of God, and is profitable for doctrine, for reproof, for correction,

for instruction in righteousness: That the man of God may be perfect,

throughly furnished unto all good works.

In 2 Timothy 3, Paul exhorts the Beloved to continue in the things they learned knowing whom

and what manner of men were they56

who delivered to them the Knowledge of the Truth. It is by

the apostolic teaching that they are commanded by Paul to “stand fast, and hold the traditions

which…have been taught, whether by word, or…epistle.”57

They are commended to stand fast in

the apostolic traditions taught to them, and to receive no other Gospel than the one that was

delivered to them that had delivered them. John commands that the Beloved believe not every

spirit, but try the spirits whether they are of God.58

This is alluded to by the echo of the Belgic

Confession,

53

See 2 Timothy 3. 54

Not as if they have not attained the Truth, but that the Truth delivered unto them would nourish them unto

perfection (see 1 Timothy 4:6, 2 Timothy 3:14-17, 1 Peter 2:2; Jeremiah 15:16, etc.). 55

John Owen, The Death of Death in the Death of Christ, Book IV, 234. On 1Timothy 2:4 and 2:6, Dr. Owen

appeals to Psalms 119:19-20, Acts 14:16, 17:30, Colossians 1:26, Matthew 11:25-26. 56

Matthew 5:16, Acts 20:18-19, 20:33-35, 1 Corinthians 2:2-5, 2 Corinthians 3:1-6, 4:1-2, 6:3-7, 9:19-23, 9:27, 1

Thessalonians 1:5-6, 2:1-11, 3:6-14, Philippians 4:9, 1 Timothy 4:16, 1 Peter 5:3. 57

2 Thessalonians 2:15. 58

1 John 4:1.

We therefore reject with all our heart whatever does not agree with this

infallible rule, as the apostles have taught us: Test the spirits to see whether

they are of God.59

Although 1 John 4:1 is not fully summarized by the Confession in this place, it is plain John‟s

call to discernment is binding. The article also states,

We may not consider any writings of men, however holy these men may have

been, of equal value with the divine Scriptures; nor ought we to consider

custom, or the great multitude, or antiquity, or succession of times and

persons, or councils, decrees or statutes, as of equal value with the truth of

God, since the truth is above all; for all men are of themselves liars, and

lighter than a breath.

According to this rule, (1) appeals to tradition, (2) majority, (3) early Church history, (4)

apostolic succession, (5) synods, (6) councils and their judgments are subjected to and measured

according to the authority of the Holy Scriptures. This is not to say that the Church is not led into

all Truth60

or that she does not bear the Truth;61

she ministers the very things of God. Yet the

Church herself has judged that the Apostle Paul taught, It is therefore unlawful for any one, even

for an apostle, to teach otherwise than we are now taught in Holy Scripture: yes, even if it be an

angel from heaven…

The Westminster Confession of Faith agrees,

The supreme judge by which all controversies of religion are to be

determined, and all decrees of councils, opinions of ancient writers, doctrines

of men, and private spirits, are to be examined; and in whose sentence we are

to rest; can be no other but the Holy Spirit speaking in the Scripture.62

The Reformed Standards generally pronounce that the Scriptures are the touchstone of Truth.

What authority then rules over controversies on the true interpretation of the Scriptures? It is

again agreed that all of the Beloved know clearly and learn63

all essential and practical doctrines

through Faith according to the Holy Spirit‟s illumination of the mind and His conviction of their

heart.64

It is needful then for the Church to confess the received Truth, for the help of her

members to grow. She aims not to persuade the majority of some novel private opinion, but

endeavors to save souls through her testimony. The Church beloved of God is indeed a light of

Christ into the world.

59

(Belgic, Article 7). 60

See Nehemiah 9:20, Psalms 24: Isaiah 35:8, 42:16, 53:14, Jeremiah 31:33-34, John 8:31-32, 14:26, 16:13,

Ephesians 4:11-15, 4:21, 1 John 2:20, 2:27. 61

1 Timothy 3:15 (also see WCF 25.3). 62

(WCF 1.10). 63

Ephesians 4:20-21. 64

John 10:27, 14:17, 1 John 2:27, 3:24, 4:13, 5:10-12, 5:20, etc.

*

Preterist-Realism

II

The Church‟s Fallibility

It has been established that although the Church indeed learns to know all revealed Truth

essential and practical, she also confesses that she is partly liable to err in this age.

The Westminster Confession states,

Unto this catholic visible Church Christ hath given the ministry, oracles, and

ordinances of God, for the gathering and perfecting of the saints, in this life,

to the end of the world: and doth by His own presence and Spirit, according

to His promise, make them effectual thereunto.

This catholic Church hath been sometimes more, sometimes less visible,

particular Churches, which are members thereof, are more or less pure,

according as the doctrine of the Gospel is taught and embraced, ordinances

administered, and public worship performed more or less purely in them.

The purest Churches under heaven are subject both to mixture and error:

and some have so degenerated, as to become no Churches of Christ, but

synagogues of Satan. Nevertheless, there shall be always a Church on earth,

to worship God according to His will.65

It is apodictic that the Church has been made able ministers of the Gospel66

as a light of the

world.67

Likewise it is evident that the Church is sometimes difficult to distinguish,68

especially

during the Romanist exaltation of himself in the Church, against Christ and all that is called

God.69

It is therefore impossible to discern true orthodoxy with certainty by any writing of men,

custom, or the great multitude, or antiquity, or succession of times and persons, or councils,

decrees or statutes. It is evident, therefore, that those who are called members of the visible

catholic Church must be measured in accordance to Scripture. As the prophet Isaiah declares this

touchstone of Truth,

65

(WCF 23.3-5). 66

Matthew 13:52, 1 Corinthians 3:10, 12:28, 2 Corinthians 3:5-6, Ephesians 3:7, 4:11-12, Colossians 1:25-29, 4:6, 1

Timothy 1:11-12, 4:6. 67

Matthew 5:13-16, 2 Corinthians 4:4, Philippians 2:15, 1 Thessalonians 5:5, Revelation 1:20. 68

See Acts 15:1, 20:30, 2 Corinthians 11:13-15, Galatians 2:4, 2 Timothy 3:6, 2 Peter 2:1-2, 1 John 4:1, Jude 1:4. 69

Acts 20:29-30, 2 Thessalonians 2:3-12; Preterist-Realism accounts this episode to be the beast of the earth in

Revelation 13:11-15, etc. (cf. WCF 25.6).

…to the law and to the testimony: if they speak not according to this word, it

is because there is no light in them.70

The assembly of divines of the WCF, being obediently subject to Christ the Head of the Church,

confessed the purest Churches under heaven are subject both to mixture and error. But although

some particular Church institutions corrupt themselves in error, believers in the Gospel are not

separated from the Love of God which is in Jesus Christ through His mercy.71

For as the Church

is subject to Christ, all synods or councils are subject to the Scriptures. Mankind‟s liability to err,

indeed even of sanctified men,72

is doubtlessly a reflection of the remaining sin within all men73

[as Dr. Clark asserts.]74

It is therefore also implied that only the Scriptures are infallible and

inerrant. The True Church markedly makes no error on her Knowledge of the inerrancy of the

Holy Scriptures or the principal doctrinal heads of the faith without due correction and

repentance.

All synods or councils since the Apostles’ times, whether general are

particular, may err; and many have erred. Therefore they are not to be made

the rule of faith or practice; but to be used as an help in both.75

Regardless of the Reformed Standards‟ implication of the visible Church‟s fallibility, the

testimony of the Church is to be received insofar as it corresponds to the Scriptures and revered

for its establishment by God.76

As to her ability to express the Gospel to the world and foster the

Body, there is no doubt of the authenticity of her most holy Faith. For if members of the Body do

err on non-essential doctrine, they are nevertheless still perfect unto all good works obedient

unto the True Gospel delivered unto them, unless their minds should become corrupted from the

simplicity that is in Christ and Him crucified. Nevertheless, the Holy Scriptures which are

sufficient unto Salvation contain all that is to be obeyed and is profitable in all things and is

proper for the maturation of the Children of God.

*

Preterist-Realism

III

70

Isaiah 8:20 (also see WCF 1:9). 71

1 Corinthians 11:19, 2 Corinthians 13:5-7. 72

See Matthew 16:23, 26:40, 26:69-74, Galatians 2:11-14, Galatians 3:3. 73

See Romans 6:19, 8:26, 1 John 1:8. 74

“The intellectual difference between Adam before the fall and afterwards was that after it he made

mistakes…Afterward he fell into fallacies. He began to deny the antecedent, assert the consequent, and use too

many undistributed middles…Similarly with invalid inferences: no matter how saintly and devout Christian, his

sanctification never makes an invalid inference valid.” Gordon Clark, The Biblical Doctrine of Man (The Trinity

Foundation, 1992), 74. 75

(WCF 31.4).

76 (WCF 31.3).

Dogmatism

The true believer knows through the Holy Spirit‟s witness that the Bible alone is the Word of

God and that Truth may be formulated into a coherent system. The true believer also knows that

one may understand the principles of the oracles of God by reading and hearing the Holy Word

of God. No doubt, this is grounded in the piety of Sola Scriptura. This rule ought not to be

confused with private interpretation, as Luther so zealously heralds,

Unless I am convicted of error by the Holy Scriptures…by manifest reasoning I stand convicted

by the Scriptures to which I have appealed, and my conscience is taken captive by God’s

Word…On this I take my stand. I can do no other. God help me. Amen!

When reading difficult passages though, where the interpretation of the text is engulfed by

cloudy scholarly debate and enticing controversies, the Church has historically sought the whole

council of the Word of God through the guidance of the Holy Spirit and disciplined study to

determine the Truth.77

For the very reason the Church is liable to err, synods and councils are instituted to appeal

authoritatively to the whole counsel of Scripture. Their rulings in themselves are never to be

regarded as equal to the Word of God, but are intended for help.78

Their findings, along with the

Ecumenical Creeds and confessions are outlines that have stood the test of the aberrant

controversies of the ages. They express the doctrines that accurately summarize the historical

Christian position on the practically necessary tenants of the Holy Scriptures. When Christians

dialogue on theological themes (e.g. eschatology) Christians usually do not need to re-establish

every foundational doctrine they build upon. By virtue of being Christians, there are already

dogmata that surround the context of their discourse. If one does argue for a novel or innovative

view that deviates from the norm, the burden of proof rests on them unless they are satisfied to

speak from outside of the bounds of Christian orthodoxy.

While affirming the Holy Scripture‟s sufficiency the Vincentian Canon states of the importance

of the expression of the Church‟s interpretation of Scripture,

…because of the very depth of Scripture all men do not place one identical

interpretation upon it. The statements of the same writer are explained by

different men in different ways, so much so that it seems almost possible to

extract from it as many opinions as there are men…therefore, because of the

intricacies of error, which is so multiform, there is great need for laying

down of a rule for exposition of Prophets and Apostles in accordance with

the standard interpretation of the Church Catholic. Now in the Catholic

77

E.g. the Church‟s Understanding of the effects and consequence of the curse unto Adam in Genesis and the

imputation of his guilt and the transmission of his corruption. The progressive formulation of the orthodox view has

transmitted to the present the doctrine of Original Sin, and the doctrine of total depravity. The Church historically

has tested the Genesis passage in light of the whole of the Holy Scriptures when confronted by various aberrant

controversies. The Church‟s Understanding of this passage is continually refined against controversies from without

and within. When the Church errs, the truth is brought to light from the unchanging Scriptures through dialectic

development and heavenly chastisement. 78

(WCF 31.3-4).

Church itself we take the greatest care to hold that which has been believed

everywhere, always, and by all.79

Although there are always exponentially growing aberrancies and heresies competing against

Christian dogmata, they only strengthen the integrity of the Christian faith which develops

progressively toward a more refined formulation in response to them. Some may doubt the

common person‟s ability to discern the Truth from all the other enticing novelties that spring up.

Nevertheless, Christian dogmata can be linearly traced back to its foundation.80

Heresies may

find some common ancestors,81

but being foundationally aberrant, they all in common seek to

compete against Christian dogmata. Therefore, whenever students are introduced to a seemingly

Biblical theology that is essentially aberrant to Christian dogmata, they ought to be aware from

the standard interpretation that they have encountered something outside of the parameters of

Christianity, and are thereby obliged to test it. Whenever students find something from within the

parameters of Christian dogma but find it to be novel nonetheless, they are still obliged to test it.

In the latter scenario, they may be assured with the help of dogmata that it is prospective and

worthy of some thoughtful consideration insofar as it corresponds with the Truth of the Holy

Scriptures by the confirmation of the Holy Spirit‟s witness. The theology that is outright

heterodox is ruled to be taken with caution by addressing and dissected its more obviously

abominable elements. True believers of varied strengths in rationality should rest assured that all

necessary dogmata can be known to be true through the Holy Spirit‟s witness to diligent study of

God‟s Word.

The Holy Scriptures virtually teach dogmatism. The very first principles of dogmata stress the

importance and verity of the Holy Scriptures. The Scriptures convey certain elements that

essentially constitute the Gospel. The Gospel teaches that Christ died, was buried, and rose again

from the dead for the sins of the elect.82

As various aberrant heresies have proven over the ages,

there are various aberrant interpretations of this.83

Some have taught that Christ only physically

died, or that Christ did not physically die, etc. But there is only one correct view of the

Atonement from the manifold revelation of Scripture. This dogma is defended as the penal

substitutionary Atonement. There likewise are many other aberrant views of the burial of Christ

(e.g. the denial of His decent into hell, or the very denial of His actual burial), and also His

resurrection (e.g. the form and nature of His resurrected body). It is for this reason dogmata

become very necessary and familiar to the believer in the Gospel. It establishes the

Understanding of the very Rock of Wisdom of which they have Knowledge. It therefore helps

the believer to distinguish his or her Knowledge from the springs of fatal error disguised as the

Truth.

The Holy Scriptures imply dogmatism in several texts.

2 Thessalonians 2:14-15 exhorts the Called brethren of the Gospel to continue steadfastly in

holding the traditions taught by the Apostles and ministers of Christ. The text implies that the

79

Documents of the Christian Church (Second Edition, Oxford University Press, 1967), 84 80

1 Corinthians 3:10, 4:15, 15:3, Galatians 2:5, 2 Timothy 1:13, 2 Timothy 2:2, 2 Peter 1:15, 3:2, Jude 1:3. 81

2 Peter 2:1. 82

1 Corinthians 15:1-4. 83

See 1 Corinthians 5:11-12, etc.

traditions are (1) the preaching and commandments of the Gospel and (2) the received New

Testament Scriptural tradition. Dogmatism is also implied in (1) the exhortation to hold on to

those teachings and (2) to be established in them.

In Hebrews 5:1-6:2, the author to the Hebrews writes of “the first principles of the oracles of

God.” He speaks not so much of Christian dogmata as such, but of the elements (see Galatians

4:3) of a Jewish palate. Still, the author speaks of the necessity of the mastery of the senses to

make rational judgments in order to master “strong meat.”

1 Corinthians 3 also implies dogmatism. In verses 1-2, Paul explains he speaks to the church of

God at Corinth as if they were too immature to handle the deeper mysteries of the Gospel.

Nevertheless, the milk he had fed them with was enough to boast of his effective ministry84

and

the Holy Spirits‟ deposition of their Salvation. This elementary milk, though sufficient enough to

nourish the sin diseased soul, so as to set them apart as sanctified Christians, implies that there

are some things more difficult to fathom: spiritual food that requires stability for the capacity to

bear it. As the saints before the Incarnation looked toward Christ through the first principles of

the oracles of God, the Corinthian Christians were to suffice on milk, charged to marvel at the

more spiritual meat.

Similarly, the paleo-Christian Church was delivered the saving-bare-bones of the Gospel, all that

they would need to know and observe so that they could hold onto that could withstand heresies,

false-teaching, and her members‟ own individual liabilities. One example, the Church Fathers

vehemently expounded the doctrine of the Resurrection of the Body in dogmata without

delivering a complex and exhaustive system of eschatology. They also dogmatically defended

the doctrine of the virgin birth, but only seldom was the necessity of the virgin birth explained.85

It is not that babes in Christ are lacking anything in their faith86

that would disqualify their

election. The early Christians did not have all the volumes of systematic theology that are

available today. They did not all have a command of Covenant Theology, nor did they all

entertain all the abstractions and intricacies that mature theologians would go on to manage over

the successive generations. Nonetheless, what the Church held to in her infancy is what

revivified her souls from sin and Death. The blessed Gospel that the visible Church had in unity

is the foundation established in dogmatism. It is upon that very soul-converting legacy that

Christians continue to build upon through doctrinal systematization.87

If a Christian dogmatist encounters a theological subsystem that may seem to be a legitimate

answer to some perplexing theological problems but is foundationally aberrant in its account of

some soteriological rudiments of the Gospel, then the dogmatist will not accept the subsystem‟s

claims88

because the dogmatist is already firmly planted and established in the faith.89

If one

were to accept such a subsystem (e.g. Full-Preterism) the “paradigm shift” would in reality

84

1 Corinthians 3:10, etc. 85

See the developed formulation of this doctrine, Heidelberg Catechism Q. & A. 35. 86

1 Timothy 4:6, 1 Peter 2:2-5. 87

2 Corinthians 10:15, Colossians 4:17. 88

See 2 Corinthians 11:3-4, Galatians 1:7-9. 89

Romans 16:17, 2 Peter 1:12, etc.

constitute infidelity—to deny the Rock he or she is planted on.90

The dogmatist, who diligently

studies to find the answer to a theological problem, does not have “itching ears”91

satisfied by

every promising answer.92

The dogmatist is so disciplined93

that he or she would be more

satisfied laboring to attain knowledge than to be carried away94

by every wind of doctrine.95

If the sufficiency of Scriptura is the foundation of the house of theology, dogmatism is its

establishment. Jesus Christ undoubtedly is the foundation96

of the Truth and the Scriptures, as

God establishes the Scriptures. But concerning the Church‟s formulation of systematic theology

and how one builds upon this basic Structure established through the Spirit of the Word of God,

dogmatism disciplines how one takes heed97

to build upon the teaching of the Apostles98

of the

Church‟s Cornerstone.99

That is, dogmatism is the discipline that conservatively instruments the

formulation of orthodox theology. It sets the parameters for what Christian theology is and is the

Church‟s organ to preserve it. It is like a muscle that strengthens from tackling heretical

controversies. Dialectically, the Church establishes dogmata when it separates itself from those

who deviate from the foundational traditions of the Holy Scripture.100

As heresies spring up, dogmata are the steadfast set of elementary Doctrines that wayfaring

doctrine tries. The faith has been once and for all delivered unto the saints, by which they

contend for against corruption.101

The Wisdom of time-tested doctrine avails against all

innovative novelties that continually refine these dogmata by testing them according to the light

of Scripture. This Wisdom is the prized house inherited by the saints of all ages to protect them

from variance in the organic development and maturation of doctrine. It is the milk fed to the

saints that they may bear the meat of deeper study.

For example, Full-Preterism is a contemporary form of hyper-preterism that upon superficial

examination, it may be difficult to detect obvious error. This may be because eschatology is a

hardly charted frontier compared to other elementary theological compartments. Because

eschatology is so difficult and Full-Preterist arguments can be somewhat compelling and novel,

it can be difficult to discern the errors in some of their inferences. But although Full-Preterism

has a compelling explanation for nearly every eschatology passage of the Scriptures, it is

aberrant to many orthodox Christian fundamentals such as the Incarnation, the Atonement, and

the Resurrection of Christ.102

90

See Ephesians 2:19-22, Colossians 2:8, Hebrews 6:1-8, 1 Peter 2:5. 91

2 Timothy 4:3. 92

2 Peter 3:17-18ff. 93

Galatians 6:9, 1 Corinthians 15:58, 2 Timothy 2:3, 4:3-5, Hebrews 6:11-12, 12:5ff. 94

James 1:6, 3:4. 95

Proverbs 10:25, Ephesians 4:14, Hebrews 13:9, etc. 96

Isaiah 28:16, 1 Corinthians 3:11, Ephesians 2:20. 97

Ecclesiastes 12:9, Acts 20:28, 1 Corinthians 3:9-20, Colossians 4:17, 1 Timothy 1:3, 4:16, James 3:1. 98

Romans 15:20, Galatians 2:9, Revelation 21:14. 99

Acts 4:11-12, Ephesians 2:20, 1 Peter 2:7-8. 100

2 Thessalonians 3:6, 3:14, 1 Timothy 6:3-5, 2 Timothy 3:5, Titus 3:10, 2 John 1:10. 101

Jude 1:3. 102

The Heidelberg Catechism and the Belgic Confession both explicitly teach the doctrine of the Atonement

including the teaching that Christ sustained sufferings “in body and in soul” that He might redeem the bodies and

Although the dogmatist may not immediately be prepared to respond to unfamiliar innovative

theological aberrancies from skilled speakers who appear to appeal to many Scriptures, he or she

is not shaken from his or her creed. Holding steadfastly to the blessed doctrines, the dogmatist

can easily reject Full-Preterism by demonstrating that it does not conform to the essential tenets

of Christianity. The Full-Preterist will generally concede that it does not resemble the beliefs of

the dogmatist, and will then have to argue from an aberrant non-Christian parameter. Once these

parameters have been set, the Christian dogmatist is free to respond to objections of the Full-

Preterist according to his or her own persuasion, and the Full-Preterist then carries the burden of

proof to (1) redefine Christian foundations, (2) construct a unique systematic theology, and then

(3) present their version of the Gospel, and thereby may even have to explain the lack of

historical precedent for their case.

*

Preterist-Realism

IV

Understanding Is Endowed From Youth

The Scriptures may be known from childhood,103

and the Holy Spirit may freely bear witness to

the called104

from the womb.105

Although a child is born simple and ignorant,106

he or she may

receive instruction and correction of God‟s Word.107

The Gospel is intelligible, and though the

unlearned may not apprehend all of that which the Scripture reveals, young children may

nonetheless understand the Truth of the Gospel (even if they may not yet be able to verbally

souls of the elect from everlasting damnation (Catechism, Lord‟s Day 15, Q & A. 37, 39; Confession, Article 18,

21). He made Himself to assume the true human nature “with all its infirmities” {sin excepted but with the effects of

sin; [note the Christian position does not teach that Christ became a human person nor did He assume a sinful

nature]} (Confession, Article 18, 16), “liable to corporal and spiritual death” (Confession, Article 14) because man

had “thrown himself into temporal and eternal death” (Confession, Article 17) and had “corrupted his whole nature

[the doctrine of total depravity]” (Confession, Article 14, 15). Accordingly, it was necessary for Christ to assume a

total human nature so that He could take the full punishment of the elect, that He would save the total human nature

(Catechism, Lord‟s Day 16, Q &A 40) of them. Likewise, His resurrection was totally necessary for their

resurrection (Catechism, Lord‟s Day 17, Q & A. 45; Confession Article 19). It is obvious that although Full-

Preterists generally hold that the Incarnation and Resurrection had a physical human aspect to them, they do not hold

to the orthodox reasons believed that the Incarnation and Resurrection were necessary, purposed, and actuated.

Orthodox preterists believe in common with most Full-Preterists that the Incarnation was purposed to destroy the

works of the devil, but they do not agree with Full-Preterists upon what that even means, how it is realized, or even

why then do believers still need to mortify sins of the body through the Spirit.

103 Leviticus 10:11, Deuteronomy 4:10, 6:7, 11:19, 31:19, Psalms 34:11, 71:17, 119:9, 132:12, Proverbs 1:2-4,

148:12-13, 2 Timothy 3:15, etc. 104

Psalms 71:5-6, Isaiah 49:1, 49:5, Jeremiah 1:5. 105

See Luke 1:15, 1:41, 1:44, Psalms 22:9-10. 106

Deuteronomy 1:39, Job 12:12, Proverbs 7:7, Jeremiah 4:22. 107

Proverbs 1:8, 22:15, Ecclesiastes 11:9, Mark 10:13-21.

express108

their conviction) and may believe unto Salvation by the power of the Holy Spirit‟s

enlightenment of the eyes of their understanding.109

Natural Understanding and Spiritual Understanding

Although the brute understanding is universally endowed naturally in the Intellect with the

rational faculty of logic to apprehend the sensible propositions of Scripture, it is not evident or

demonstrable that this is an innate110

Knowledge. This form of the understanding is merely the

cognitive means and the intellectual capacity to learn and make synthetic a-priori judgments.

Under the noetic effects of sin the natural understanding111

does neither convict the conscience

nor does it illuminate the mind to the verity of the Truth.112

Nonetheless, God gives Spiritual

Understanding to the Blessed who believe so that they may know the Truth.113

Naturally, rational man does not incline towards believing in the Truth;114

under the curse,

mankind is naturally disposed to hating the Truth.115

For there is neither natural curiosity nor

intuition to seek after God;116

there is neither an inherent ability in mankind to feel after God.117

108

See Luke 1:41, 1:44, Revelation 19:5-6. 109

See Ephesians 1:15-19, Hebrews 10:32, etc. 110

Hyper-Innatists may argue that deep down inside (see Psalms 51:5-10, Proverbs 7:25-27) every person (see Luke

10:21-24, John 5:38, 1 Corinthians 2:14; Daniel 12:10) knows that God exists by their private conscience (see 1

Corinthians 8:6-7, Ephesians 4:18, Colossians 1:21, Titus 1:15-16; Job 15:31, 34:26-27, Psalms 10, 39:5, 53:1-3,

62:9, 73:5-11, 94:4-12, Proverbs 12:5, 12:8, 12:23, Isaiah 5:20-21, 40:27, Hosea 4:11-12), and that mankind (see

Galatians 1:11-12) has the natural faculty to determine the moral standards of God's ordained Law and decrees (see

Romans 2:1-6, James 2:4). See Job 17:4, Psalms 10:3-4, Ecclesiastes 3:11, Isaiah 55:7-9, Matthew 15:19, Mark

7:21. Hyper-Innatist John Henry Cardinal Newman (390ff) writes in his Essay in Aid of a Grammar of Assent

(BiblioBazaar, LLC, 2009), “Conscience…gives us a rule of right and wrong, as being His rule, and a code of moral

duties. Moreover, it is so constituted that, if obeyed, it becomes clearer in its injunctions, and wider in their range,

and corrects and completes the accidental feebleness of its initial teachings. Conscience, then, considered as our

guide, is fully furnished for its office…Conscience suggests to us many things about that Master, whom by means of

it we perceive, but its most prominent teaching, and its cardinal and distinguishing truth, is that he is our Judge. In

consequence, the special Attribute under which it brings Him before us, to which it subordinates all other Attributes,

is that of justice—retributive justice. We learn from its informations to conceive of the Almighty, primarily, not as a

God of Wisdom, of Knowledge, of Power, of Benevolence, but as a God of Judgment and Justice; as One, who, not

simply for the good of the offender, but as an end good in itself, and as a principle of government, ordains that the

offender should suffer for his offence. If it tells us anything at all of the characteristics of the Divine Mind, it

certainly tells us this; and, considering that our shortcomings are far more frequent and important than our fulfilment

of the duties enjoined upon us, and that of this point we are fully aware ourselves, it follows that the aspect under

which Almighty God is presented to us by Nature, is (to use a figure) of One who is angry with us, and threatens

evil.”

111

Romans 1:22, 1:28, Psalms 14:2-4, 53:2, 53:4, 94:8, Proverbs 1:7, 1:22, 1:29-30, Isaiah 27:11, Jeremiah 4:22,

Hosea 4:6, Matthew 13:13, 14:19, Titus 3:3, 1 John 5:20. 112

See Mark 12:18-24. 113

1 John 5:20; 1 Corinthians 2:12. 114

See Job 5:13, Isaiah 6:9-10, 29:13-14, Jeremiah 8:8-9, Ezekiel 33:31, Obadiah 1:8, Luke 10:24, John 1:12-13,

8:43-47, 8:54-55, 9:39-41, 10:26, 12:37-40, 1 Corinthians 1:19, 2:14, Titus 1:16; [also see WCF 6.4, Canons of Dort

3.3]. 115

See John 3:19-20, 7:7, 8:37, 15:24, Romans 8:7, 2 Thessalonians 2:10-12; Proverbs 1:22, 1:29-30, Isaiah 29:9-

14. There is no fear of God before their eyes: Ecclesiastes 12:13-14, Jeremiah 5:22-31, Proverbs 8:13, 16:5-7,

Psalms 36:1, Psalms 112, Revelation 19:5. 116

See Genesis 16:13, Job 21:14-18, 34:9-10, Psalms 10:4, 12:1-4, 14:2-4, 53:2-4, Isaiah 9:13, 31:1, 44:18-20, 64:7,

65:1, Hosea 7:7, 7:10, Romans 3:11, 8:5-7, Hebrews 11:6; also see Psalms 95:7-11. 117

(John 6:44-45) [for if only the ignorant would feel after Him they might find Him (Acts 17:23-32)].

Since God is invisible118

and ineffable, mankind is physically incapable119

of seeing God. Nor do

they wish to see Him or know His counsel.120

For even Adam, although he was able to hear the

Logos of God in Eden121

as a theophany, he nevertheless did not see God.122

Mankind rather

vainly gropes the air after projected imaginations in the dark.123

For if the Light shines upon

ungodly men, neither do they comprehend124

its verity125

but flee into the shadows in the shame

of their perversions126

[yet they cannot hide themselves from the searching of God,127

although

He cannot stand to look upon sin128

]. It is not true that all the ungodly recognize the Truth and

believe its verity;129

in their ignorance130

of the Truth‟s saving power they do toil under their

passions which war against the things of God.131

Some may initially receive the Word in brute

understanding with joy132

or trembling133

but are like a seed sowed onto stony places, where they

had not much earth: and forthwith they spring up because the seed has no deepness of earth.134

But to bear the fruit of Wisdom,135

it requires more than just Hearing136

and simple

understanding:137

one must continue therein even by the determined election of the Father.138

Although the natural man is still rightly regarded as a rational creature capable of understanding,

the Scriptures still speak of the cursed and the foolish as void of Understanding.139

Even the

natural man can understand some notions naturally,140

but where the natural man does not

understand141

and refrains from seeking understanding,142

ignorance is accounted to him as

nothing.143

Where the fool has no Spiritual understanding, his ignorance is reckoned unto him as

utter ignorance.144

This is because the fool has no stability because the knowledge he does have

118

See Exodus 33:20-23, Deuteronomy 4:12, John 1:18, 5:37, 6:46, 1 Timothy 1:17, 6:16, 1 John 4:12, 1 John 4:20,

23-24. 119

John 12:40, Romans 8:7-8. 120

Psalms 50:17, Proverbs 1:22, 1:29-30. 121

Genesis 2:16-18, 3:8-11, 3:17-19. 122

John 1:18. 123

Proverbs 4:19, Ecclesiastes 2:14, Isaiah 59:9-12, Lamentations 4:14, John 11:10, 1 John 2:11. 124

John 1:5, 1:10, 1 Corinthians 1:21, 2:14. 125

John 8:51-52, 10:20, 12:36-40, Acts 17:18, 17:32, 26:24-25, 1 Corinthians 1:18, 1:23. 126

Job 24:13-17, Psalms 10:4-11, 74:20, Isaiah 47:10, John 3:20. 127

Job 34:21-22, Psalms 90:8, 94:7-9, 139:7, 139:11-12, Ecclesiastes 12:14, Isaiah 29:15, Jeremiah 23:24, 49:10,

Ezekiel 8:12, Amos 9:2-3, Luke 12:2, Romans 2:16, 1 Corinthians 4:5, Ephesians 5:12-13, Hebrews 4:13,

Revelation 6:15-16. 128

E.g. Psalms 1:5, 5:5-6, Isaiah 65:5, Ezekiel 9:9, Luke 13:27 129

John 8:51-52, 10:20, 12:36-40, Acts 17:18, 17:32, 26:24-25, 1 Corinthians 1:18, 1:23. 130

Isaiah 44:18-20, Acts 26:18, Galatians 4:8, 1 Thessalonians 4:5. 131

John 8:32-34, Romans 6:17, Ephesians 4:18-22, Colossians 1:21, Titus 3:3, 1 Peter 1:14. 132

Psalms 78:34-37, 106:12-13, Mark 6:20, John 5:35. 133

Acts 24:25-26. 134

Matthew 7:26-27, 13:6, 13:21, Luke 8:13, Romans 1:28, Ephesians 3:17-19. 135

Proverbs 2:1-6. 136

Matthew 7:26, 13:19, Mark 4:15, Luke 8:12, Acts 17:32, 1 Thessalonians 2:13, Hebrews 2:1, James 1:23-25. 137

Proverbs 1:7, 17:6, 18:2, Matthew 7:22-23. 138

Matthew 22:14, Luke 14:24, 1 John 2:13-14, etc. 139

Deuteronomy 32:28, Proverbs 6:32, 7:7, 10:13, 11:12, 12:11b, 17:18a, 24:30, 27:22, Jeremiah 4:22, Matthew

15:16. 140

Matthew 13:51, John 3:10. 141

Matthew 16:9, 16:11, Luke 2:50, 18:34, John 16:1-19. 142

Mark 9:32, Luke 9:45, 18:34, 24:25, John 10:6, 12:16. 143

Isaiah 28:9-10. 144

Mark 4:13, 7:18.

is not founded upon the Truth. Therefore the fool cannot bear the Spiritual things of God. This

infirmity applies also believers who, although grounded in the Truth, have some of their natural

understanding that may not be rooted in the Revealed Wisdom of the Word because their senses

are dulled under the curse.145

Therefore, even regenerates still may not be able to bear some

Spiritual things, but do not fruitlessly strive after the Truth as though they had not ever attained

the ends of it.146

The one who has been enlightened to the Truth studies diligently to understand

all the mysteries God has freely offered to His children for their sustenance and vitality.

Retention

The Scriptures demand the retention147

of Knowledge. Wisdom accounted as Knowledge is an

understanding retained. The natural gift of retention is naturally infirmed.148

Brains become

slothful if not routinely exercised by perseverant associations, conditioning, and tiresome

repetition. If brains are overly worked, they become exhausted and constant familiarities become

tuned out by bored consciousness. This natural condition, which the Lord Jesus must have

suffered in His humanity, may be attributed to natural stain of original sin in the fall of man.

Even the natural efforts of man to please God by remembrance of His ordinances through ritual

and traditional observances are vain if not in Faith because they do not observe the mandate of

God‟s ordinances.149

Therefore because of the natural limitations of mankind‟s marred memory,

God calls for true Faith and perseverance in all things. False outward evidences of retention

through faithless works are an abomination to God. His statutes demand inward sincerity and

true worship.150

The Holy Scriptures stipulate the obligation of steadfastness in the Faith—holding believers

accountable to abide in the Truth.151

The children of Israel were reproved by the LORD through

His messenger Hosea because they rejected Knowledge, forgetting the Law of God.152

He

therefore does not recognize their priestly duties because they do not fulfill their obligations. The

priest ought to be a fountain of knowledge to the people, but the prophet censured the priests for

conveying utter ignorance upon the people.

James boldly teaches that the person who hears the word but does not retain it in his/her actions

is forgetful of the Word delivered unto him/her. He speaks of the natural hearing of those who

hear the Word preached unto them; they who joy in it for a season and rather than continue into

that Perfect Law of Liberty by obeying it, they forgetfully behold themselves. James defines

remembrance of the Word as observance through deeds. Hearing the Word obliges the hearer of

the duties of the call.153

Indeed, the Scriptures reckon that some of those ostensibly called were

145

John 16:12, 1 Corinthians 3:1-3, Hebrews 5:11 146

See 2 Timothy 3:7ff 147

Deuteronomy 4:9, 6:6-9, 11:8-19, Joshua 1:8, 1 Chronicles 16:12, Psalms 105:5, Proverbs 3:1-3, 3:21. 148

Numbers 15:39-40. 149

James 1:26. 150

John 4:23-24, James 1:27. 151

John 8:31, 15:7, Hebrews 2:1-3, 1 John 2:24. 152

Hosea 4:6. 153

The establishment of the Covenant by declaration makes the hearer accountable to the terms that legitimately

apply to them. The hearers of the Law are under mandate to fulfill its sanctions (Romans 2:13) by virtue of the

authority of the issuing Commander. It is the moral imperative to God‟s legal authority, not the degree of knowledge

of the hearer, which renders personal accountability. Otherwise, the ignorant and forgetful would evade punishment

and God could then not be able to judge the world.

not ultimately called unto the end of the Promise, but rather are ordinary cult hearers, un-

mortified professors, predisposed to the ends of their infidelity.154

This cult may even disloyally

trust in their own steadfastness which cannot endure apart from the saving graces of the Vine.155

Remembrance of the duties mandated by God‟s counsel is actually exercised through

perseverance in the terms of the call. This obedience to the Truth is sustained through the Holy

Spirit.156

The Lord Jesus Christ teaches this to His disciples in the parable of the Sower and the Seed. The

Lord gives three examples why some do not endure in the Truth after the Light of the Gospel is

shed upon them: (1) no understanding, (2) no moral fiber to withstand persecution, and (3) no

fortitude to overcome the world. James addresses the last example of the parable, viz. he that

received seed among the thorns. The difference between them and those who receive the Word in

good ground is that their makeup has been prepared and sustained by the Holy Spirit. The natural

growth and short endurance is bound to be overcome by their foundation [(1) wayside

foundations have the Word stolen by the wicked one before it ever germinates unto

understanding, (2) stony foundations have not much earth or deepness for the Word to take root

in their earthy bodies, (3) thorny environments choke up the Word before the fruit of the Spirit

can be brought up]. Although the initial reception may exhibit some outward evidences of

hearing,157

after a passing probation they remain unfruitful apart from the Source of the Seed.

There is no inadequacy in the potency of the Word, but it is the fault of sin that corrupts them.

Jesus judged the things of this world as the culprit of unbelief and backsliding; the unsealed

Word has no fault. The Word does indeed effectually meet its purposed end working fully in the

sanctified elect.158

He that actually understands the Word continues in it unto good works.159

It is

the Truth that sanctifies those born of the Truth through the Word160

who are the bed-stones set

apart for heavenly service.161

Sanctified ground (sc. the New Jerusalem) is that which yields fruit

and overcomes (1) the wicked one,162

(2) persecution163

and (3) tribulation,164

and (4) the

world.165

*

Preterist-Realism

V

154

Hebrews 10:35-39. 155

John 15:4-5. 156

See 1 Peter 1:22. 157

Job 27:9-10. 158

See Philippians 1:6. 159

Proverbs 2:7-12, Romans 2:7. 160

John 15:3, 17:17, Ephesians 5:26. 161

Ephesians 2:20-22, 1 Peter 2:5, 1 John 5:18. 162

Matthew 13:39, Mark 4:15, Luke 8:12, cf. 1 John 2:13-14. 163

Matthew 5:10-12, 24:9-10, Luke 21:12-18. 164

Matthew 13:20-21, Mark 4:17, Revelation 2:10. 165

Matthew 13:22, 16:24-26, John 12:25-26, 2 Timothy 4:6, Revelation 3:10-12.

Wisdom, Understanding, and Knowledge

Regarding mankind‟s epistemological apprehension of the Revealed Truth,166

the Scriptures

speak of Wisdom, Understanding, and Knowledge.167

To introduce the reader to the usage of these terms with respect to how saving Truth is attained

there are four verses that will be examined here first, Job 28:28, Psalms 111:10, Proverbs 1:7,

and 9:10. Also see 21:30.

Job 28:28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart

from evil is understanding.

Psalms 111:10 The fear of the LORD is the beginning of wisdom: a good

understanding have all they that do his commandments: his praise endureth

for ever.

Proverbs 1:7 The fear of the LORD is the beginning of knowledge: but fools

despise wisdom and instruction.

Proverbs 9:10 The fear of the LORD is the beginning of wisdom: and the

knowledge of the holy is understanding.

There is a recurring phrase “the fear of the LORD” is noteworthy. The Scriptures in some places

speak of a command to fear God in reverence and obedience.168

The Scriptures also teach that

regenerates are not to fear (Luke 1:74-75, Romans 8:15, 2 Timothy 1:7, 1 John 4:18). Some

clarification is due with respect to these passages.

Luke 1:74-75 That he would grant unto us, that we being delivered out of the

hand of our enemies might serve him without fear,

166

The Scriptures command to first get the principle thing Wisdom, and with all of this principle get understanding

(Proverbs 4:7), to have Knowledge of Wisdom and Understanding (Proverbs 7:4-5). The Scripture practically

explain how this is acquired. Being filled with Wisdom and Understanding (1 Kings 7:14) is Spiritual Understanding

(Colossians 1:9) by the free operation of the Holy Ghost. Wisdom and Understanding comes from above (Exodus

31:3, 35:31, 36:1, 1 Kings 4:29, 1 Chronicles 22:12 Daniel 1:17, 2:21, James 1:5; also see Job 12:20, 17:4, 38:36,

39:17, Psalms 119:125, 119:144, 119:169, Proverbs 2:6, James 3:13-17). It is indeed freely given by Grace. Once a

man understands this Wisdom, he/she thereby has Knowledge. To get her, one must receive her from the Holy

Spirit‟s supplication; this is why the Scriptures speak of apprehending it with the ears and keeping it within the

heart. He or she who has Understanding thereby, speaks the Truth of which he/she has by Faith.

167

For the student‟s purposes, it should be the Hebrew Scriptures most often use these words דּעת (da‛ath) for

knowledge, בּינה (b yn h) for understanding [and sometimes תּבוּן (t b n) or caprice: - discretion, reason, skillfulness,

understanding, wisdom, etc.], and חכמה (chokm h) for Wisdom. These words in some places are used

interchangeably, but most often the King James Version renders them appropriately according to their usage. One

should be aware that the Hebrew of these words contain some nuances and should not be reckoned as exact

translations in contemporary English. Nonetheless, if one examines their usage an accurate meaning may be

established with some work. 168

Deuteronomy 10:12, Proverbs 24:21, 2 Corinthians 7:1, Ephesians 5:2, 1 Peter 2:17.

In holiness and righteousness before him, all the days of our life.

In Luke 1:74-75 it is said that God will grant to the heirs of His Covenant the Promise so that the

heirs could serve God fearlessly because they are to be fully delivered out of the hand of their

enemies.169

The Promise gives them the freedom from the threat of their enemies so that they

could continue to serve God.

Romans 8:15 For ye have not received the spirit of bondage again to fear;

but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

Romans 8:15 also speaks of the heirs of the Covenant receiving not the Spirit of fear but rather

the Spirit of Adoption unto children. This verse speaks not of the children‟s duty to revere their

Father in fearful obedience and subjection, but rather the God-given freedom from their former

estate of their fear of death.170

This speaks of the former bondage that they were under by the

words “bondage again”. This most likely cannot refer to any sort of bondage of being a debtor

under the Law,171

but rather the bondage of corruption which the context consistently describes

their freedom from.172

2 Timothy 1:7 For God hath not given us the spirit of fear; but of power, and

of love, and of a sound mind.

Like Romans 8:15, 2 Timothy 1:7 does not speak of the duty of the faithful, but rather the Spirit

given unto them. Paul exhorts Timothy to be not ashamed of the Gospel or Paul‟s own chains,

but to instead be a partaker of the afflictions of the most precious Gospel.173

Paul speaks not of

not fearing God for safety, but rather that God‟s Spirit brings gifts so that he may also peaceably

face those afflictions to be partaken of for the sake of the Gospel.174

In verse 7 Paul calls

Timothy to recall the gifts of the Holy Spirit that were imparted to him. Those gifts are (1) the

Spirit of power, and (2) of love, and (3) of a sound mind. These gifts are to resist terror in a

169

Luke 1:71, also see Isaiah 54:14, 65:25-21, Ezekiel 34:27-28, Zephaniah 3:15-16, Revelation 2:10. 170

Hebrews 2:15. 171

Galatians 5 indeed speaks of the heirs as free from the entangling yoke of bondage. The bondage is not

circumcision or the Law itself (Romans 7:22-23). The Law is weak from the flesh because the strength of sin is the

Law (Romans 7:5). Because the occasion of the Law is operated through the sin in the flesh (Romans 7:8-11), Christ

came in the likeness of sinful flesh (but without sin) to destroy sin in the flesh—not the Law which has no fault

(Romans 7:12-13). The works of the flesh are all manner of deadly sin. The Apostle speaks of being made free from

sin so that by virtue of the cross the believer may through the Spirit mortify the deeds of the flesh. There is no doubt

that the baptized are free from the condemnation of the Law (Romans 7:6), because they being baptized in Christ,

are dead to it (Romans 6:14-15). Yet the Apostle warns that this liberty is no occasion to yield one‟s members to sin

as a freedom to sin (Romans 6:15). Since a servant can only have one master (Romans 6:16-17, 6:20), the baptized

are made free from the rule of sin and death (Romans 6:12-14, 8:2) that they may be made servants to their Lord

Jesus Christ (Romans 6:18) in all the fruits of the Spirit that delivered them (Romans 6:19, 6:21-22, 8:4). Although

it is true that the baptized are free from the Law (Romans 7:3), it was sin that they were under the bondage of that

through the Law they were to earn death (Romans 6:23); Also see Romans 8:12. 172

Romans 6:6-7,6:11, 6:17-18, 6:22, 7:24-25, 8:2-3, 8:11, 8:20-23. 173

2 Timothy 1:8. 174

Acts 20:24, 21:13.

world of ministers delivered for interrogation, imprisonment, and persecution. Timothy is

exhorted to (1) exercise the gifts that Paul shared and (2) to not be ashamed of the Gospel that he

was suffering for.175

Again, there is no detection from these passages that Paul‟s understanding

of Love fulfilling the Law was anything contrary to shunning vanities, idolatry, and murders in

fearful observance of God‟s greatness.176

1 John 4:17-18 Herein is our love made perfect, that we may have boldness

in the day of judgment: because as he is, so are we in this world.

There is no fear in love; but perfect love casteth out fear: because fear hath

torment. He that feareth is not made perfect in love.

John writes that the Love in the Beloved casts out the fear of God‟s wrath against them. This is

called the Spirit of reconciliation. The Beloved may have boldness in the Day of Judgment solely

because they have reconciliation with God that they may not be tormented by the fear of

death.177

The Christian view is therefore not to fear God‟s wrath, but that by Grace the Beloved

may serve Him acceptably with reverence and godly fear because He is a consuming fire who

will consume His enemies.178

He is a wrathful God, as such, that the Beloved are awed by His

Justice and sure retribution. The Christian is ever watchful for the hour that He comes upon them

as a Lord returning to His servant keeper with a reward for their labor. There is no fear that the

Christian has of His Lord against them because they are well assured with a purified conscience

that their work has been built upon a Rock. The Love between the Christian servant and his or

her Lord compels them to further the Gospel and labor to enter into His rest. Therefore, it is clear

that the regenerate indeed does fear the LORD.

Proverbs 8:13 The fear of the LORD is to hate evil: pride, and arrogancy,

and the evil way, and the froward mouth, do I hate.

The Relationship Between Wisdom and Knowledge

To consider the scope of Job 28:28, Psalms 111:10, Proverbs 1:7, and 9:10 one may easily

abstract certain propositions and make inferences form them. Of the possible inferences,

-The fear of the LORD is the beginning of Knowledge. The fear of the Lord is Wisdom. Wisdom

is the beginning of knowledge.

-The fear of the LORD is the beginning of Knowledge. The fear of the LORD is the beginning of

Wisdom. The fear of the LORD is the beginning of both Knowledge and Wisdom.

175

2 Timothy 1:12-15. 176

See 2 Corinthians 3:1, Ephesians 5:21. 177

Hebrews 2:15. 178

Hebrews 12:28-29.

-The fear of the Lord is Wisdom. The fear of the LORD is the beginning of Wisdom. The fear of

the LORD is both Wisdom and Wisdom‟s beginning.

-Wisdom is the beginning of Knowledge. The beginning of Knowledge is the fear of the LORD.

The beginning of Knowledge is Wisdom and the beginning of Wisdom.

It is evident that Wisdom and Knowledge—though the words have a similar meaning in the

Hebrew, and in some cases may be interchangeable—they cannot be said to be synonymous in

these verses without assuming that they are or by committing a logical fallacy. Undoubtedly

though, Wisdom and Knowledge have a close relationship with each other. Their relationship is

obviously the fear of the LORD. It can also be said from this, that Knowledge might not be the

beginning of Wisdom, but it is clear that Wisdom is the principal thing of Knowledge.179

It is

nevertheless plain that the precise relationship between Wisdom and Knowledge is unclear

unless one understands it. The way to understand it is to first understand the principal thing—

Wisdom. Because one must first understand Wisdom to understand Understanding, it is proper to

first establish what the relationship between understanding and Wisdom in these verses is since it

is already evident what Wisdom is.

The Relationship between Wisdom and Understanding

Wisdom and understanding are not synonymous but so interrelated they can sometimes be hardly

distinguished.180

Proverbs 8:1-5 says,

Doth not wisdom cry? and understanding put forth her voice?

She standeth in the top of high places, by the way in the places of the paths.

She crieth at the gates, at the entry of the city, at the coming in at the doors.

Unto you, O men, I call; and my voice is to the sons of man.

O ye simple, understand wisdom: and, ye fools, be ye of an understanding

heart

Here, Wisdom and Understanding are so interrelated that they are personified as a single person.

Notably, Wisdom is to be understood with an Understanding heart. Normally one thinks of

Wisdom and Understanding as something a wise person of understanding has. Here however the

text speaks of them as a person calling unto the simple sons of men who are fools lest they

understand Wisdom and Understanding‟s voice. If one understood Wisdom as a comprehensive

179

Another explanation may be given on the phrase “is the beginning of”. The phrase may mean the “first” or

“beginning” of a thing, but it can also mean the “primary” or “chief principle” thing. It can make sense to say “the

fear of the LORD is the foundation of Knowledge” or “the fear of the LORD is the first element of Knowledge”. So

long as this clarification is stated, the reader may make out the meaning of this expression.

180

See Proverbs 8:12-14.

acumen and Understanding as a discerning analytic judgment, then Knowledge of their integral

voice would be a synthetic a priori judgment.

Therefore, Wisdom is the first chief thing,181

but it must be understood with heart and not simply

heard of for it to be Knowledge. Once Understanding is gotten of Wisdom, one thereby has

Knowledge. A man of Understanding hath Wisdom182

because Wisdom is the Principal thing. It

is the fear of the LORD that is the beginning of Wisdom, if one understands that then he/she

thereby has Knowledge. Wisdom is before those who understand183

for one cannot understand

without the object of Understanding.

Counsel and sound wisdom or ability belongs to Wisdom; Wisdom is Understanding and has

strength.184

Wisdom is given to the wise and knowledge is given to them that know

understanding.185

The Scriptures thereby practically teach that:

Wisdom and understanding are requisite to know.186

Wisdom and Understanding are requisite to keep the Law.187

This is because the Fear of the Lord

is requisite to obey God because He has commanded mankind to Fear His statues and judgments.

Wisdom and understanding—in the sight of the nations—is doing the statues and

commandments of the LORD.188

This is because the Fear of the Lord truly motivates one to

observe God‟s commandments.

Nothing can equal Wisdom and Understanding.189

It is life unto those who have them.190

The ear

must be inclined to Wisdom to receive her—the heart unto Understanding.191

Wisdom is found

with the inclined heart to apprehend her192

and must attend to193

Wisdom and Understanding

speak with the Truth (Proverbs 8). The sanctified lips speak Knowledge.194

In the lips of one

with Understanding, Wisdom is found,195

and the wise take heed to speak.196

181

Proverbs 4:7. 182

Proverbs 10:23. 183

Proverbs 17:24. 184

Proverbs 8:14. 185

Cf. Proverbs 4:1, Daniel 2:21. 186

Exodus36:1. 187

1 Chronicles 22:12. 188

Deuteronomy 4:5-6; also see Proverbs 11:12, 15:21. 189

Job 28:12-28, also see 1 Kings 3:10-11, Psalms 49:20, Proverbs 16:16, 8:10-11, 8:19, 23:23, Ezekiel 28:4. 190

Ecclesiastes 7:12, Proverbs 16:22. 191

Proverbs 2:1-2. 192

Proverbs 3:13, 4:5, 7:1-3, 14:33, 19:8. 193

Proverbs 4:1, 5:1. 194

Proverbs 5:2, 15:2. 195

Proverbs 10:13. 196

Proverbs 17:27-28 also see Ecclesiastes 5:3, 10:4.

Knowledge is of moral rightness197

and knowledge of that which is holy by He who is Holy is to

Understand.198

In leadership, Understanding of heart to judge people is to be able to ethically

discern between moral good and bad.199

Wisdom, Understanding, and Knowledge in Creation

Proverbs give two examples of the relationship between Wisdom, Understanding, and

Knowledge. The first is of how God created the cosmos, and the second is a parable of a house.

Proverbs 3:19-20 declares,

The LORD by wisdom hath founded the earth; by understanding hath he

established the heavens.200

By his knowledge the depths are broken up, and the clouds drop down the

dew.

Jeremiah also describes the rational structure in creation201

by which the primordial chaos was

conquered by the Logos.

Proverbs 24:3-5 ,

Through wisdom is an house builded; and by understanding it is established:

And by knowledge shall the chambers be filled with all precious and pleasant

riches.

A wise man is strong; yea, a man of knowledge increaseth strength.

Again, this text illustrates the integrity of the Creator‟s design.

In both parables, Wisdom is the foundation, Understanding is the establishment, and knowledge

is the synthesis. The New Testament teaches that by the invisible things of God that are

understood by creation are visible picture of Faith. This typological convention is conveyed by

real things finds application in the Christian life.

197

Proverbs 8:6, 8:9. 198

Proverbs 9:10. 199

1 Kings 3:9-12. 200

Also see Proverbs 8:22-30. 201

I.e. that the earth is founded by Wisdom (Jeremiah 10:12); made by power established by His Wisdom and

heaven is stretched out by His Understanding (Jeremiah 51:15).

Colossians 2:7 Rooted and built up in him, and stablished in the faith, as ye

have been taught, abounding therein with thanksgiving.

This picture of sanctification202

by the Truth details a Christian epistemology by pointing to the

object of the things of the Spirit of God—understood in the obedience of Faith which renders

saving Truth knowable. Christians are thereby accountable to fear God and abide in the Truth

with thanksgiving. Christ is the Foundation establishing believers in Him through Faith by the

Knowledge of the Truth in the teaching of the Gospel. The New Testament truly corroborates

the testimony of the Old Testament.

202

As wise men build a house upon a rock (Matthew 7:24-25, Luke 6:48),

Christians build on Christ (Jude 1:24) established to continue in Him by faith (Colossians 1:23, Romans 16:25, 1

Corinthians 15:58, 2 Corinthians 1:21, 2 Thessalonians 2:17, 1 Peter 5:10, etc.).