An outline of Christian...

An outline of Christian Doctrines

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UESI Training Department,[email protected] pg. 1

C H R I S T I A N D O C T R I N E S

Introduction:

In all of creation, human beings are the most wondrous and complex beings. The capacity

to think, articulate and relate is a unique ability. Change is inevitable in a growing life.

However, in the recent past the change has been much swifter in comparison to the

previous centuries. The explosion of information has, on one side, been useful but on the

other side, its understanding and scope has grown wider.

Studying of theology/doctrine is a disciplined task and needs consistency in research,

articulation & reflection.

Theology provides us the necessary content for Christian belief & provides a way for the

church in forming statements of what Christians ought to believe. It accepts the Christian

faith as true and attempts to state it systematically.

1. Christian Doctrine: Doctrine & Theology:

A creed/ principle/ belief system

• Lit. meaning: ‘docere’, Lat. means to teach or teaching

• Implied meaning: teaching presupposes belief.

• Teachings held by great historical traditions or confessions of Christendom.

Christian doctrine is a statement of what Christians believe.

It is “simply statements of the most fundamental beliefs that the Christian has…”

(Erickson)

In other words, doctrine or theology means “study of God”. The task of theology is to state

what Christians believe in a systematic and orderly fashion.

Far from being dry or abstract, Christian doctrine deals with the most fundamental issues

of life: who am I, what is the ultimate meaning of the universe, where am I going?

Theology

• Theology- talking or reasoning about God.

• Theology is not just a collection of Biblical facts and their rearrangement.

• It is defined as the intellectual reflection on the act, content and implications of

Christian faith.

• It is the systematic reflection within a particular culture on the self – revelation of

God in Jesus Christ as attested in Holy Scripture and witnessed to in the tradition

of the Catholic (universal) Church. (Donald Bloesch)

“Theology is taught by God, teaches of God and leads to God “- Thomas Aquinas.

So, theology is both Biblical & contextual. Its norm is Scripture, but its field or arena of

action is the cultural context in which we find ourselves.

The task of Biblically based theology is to equip the Church to make a powerful and

compelling witness to God’s self –revelation in Jesus Christ as we find in Holy Scripture.


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2. Study of Doctrine: An obligation or Mandatory?

General anti doctrine spirit (common statements that we hear)

• I am not a theologian

• Our personal walk with Christ, fellowship and witnessing is more important

• If one goes too deeply into the study of doctrine, it may actually hinder Christian

life

Caution: such a spirit may result in a recipe for disaster

Study of doctrine may actually help grow in spiritual life, witness better, avoid error

Belief and behaviour

• Right thinking leads to right living

• Doctrine is key to life, and the Holy Spirit uses God’s truth

• Caution: right doctrine, however, does not automatically lead to right living

• But this is no reason to neglect or discount the study of doctrine

Love the Lord with all your heart and mind

• Some say - Faith is all that matters

• However, ‘Your mind Matters’

• God is truth

All of us have a theology of sorts

• By virtue of being born again, we have a certain understanding of God’s nature,

man, the world etc.

• This means theology is the piecing together of these things

Holy Spirit’s illumination

• Much of Christian doctrine is too deep to understand

• Study and worship must go together: ‘An uncritical surrender will involve an

unsanctified intellect; while an un-surrendered criticism will be incapable of

worship.’ (William Temple)

•

3. Place of the Bible in the study of Christian Doctrines

• The Bible is the principal source for the theology/ study of any doctrines’. In other

words, the basis of any Christian doctrines has to be based on the Scripture.

• God has revealed himself to us in different ways (nature, creation of humankind,

prophets and their teachings, Jesus Christ our Lord and His Word). Consequently,

all other sources of knowledge about God must be tested by the Bible.

• While studying a particular doctrine caution has to be taken to study the Scriptures

as a whole than in bits

• While we say and assert the essentiality of scripture in understanding and affirming

doctrine, one needs to accept one’s own limitation in its interpretation. Here comes

the importance of fellowship, other resources and most importantly, the significant

role of the Holy Spirit.

Christian doctrine feeds the souls of believers and enables them to grow in Christian faith

and understanding.Study of Christian doctrine can end up becoming a set of exercises for

your mind. Hence, care need to be taken to turn this mental exercise to reflection.

Christian doctrine thus provides the fuel for devotion


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Questions for Discussion

I. What is doctrine and do you think the study of doctrine is important? Validate your

answer!!

II. Is it possible for a person who is not himself a Christian to understand Christian

doctrine fully?

III. It has been said that "deep theology is the best fuel for devotion". Discuss.

IV. What are some of the common doctrines you know?


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I. The unity of the Father, the Son and the Holy Spirit in the Godhead.

Trinity is at the heart of the Christian view of God. A clear understanding of Trinity will

help us in having a right understanding of our God especially in a pluralistic society such

as ours and this is derived only from the Christian revelation. The early Church obtained

the Doctrine by pure induction applied after collecting and assembling what the Scripture

has to say concerning the Godhead and the three agents of human salvation.

1. What is the basis of our belief in God?

A. Grounds for Christian Theism:

Bible presupposes God’s existence; it does not debate; this is not an issue.

No rational approach is offered in the Bible, rather it demonstrates the

unquestionable existence of God’s presence in creation, deliverance and

judgment

Social anthropology confirms an innate awareness of God.

B. How can we know God?

self-revelation of God (self-disclosure)

General revelation (in nature and the conscience of man)

Special revelation–in the scripture–in Jesus Christ.

C. Nature and Character of the self-revealed God

Divine attributes:

✓ the attributes of God are the qualities constitutive of His being and character.

a. Natural Attributes.1

❖ His Person & Freedom

Personality in God is difficult for the human mind to grasp. But the Bible is insistent

on this point and the marks of personal being-mind, emotions, will, freedom are

attributed to Him. It is as Spirit that He is personal without any of the limiting notions

attached to our view of human personality. This helps us in our understanding of our

God than just understanding Him as a God of infinity and absolute sovereignty.

(Psalms 94:9,10/147:11/Jeremiah 10:10/Genesis 6:6/Deuteronomy 29:20/2

Chronicles 16:9 /Jeremiah 15:6). Freedom is an element in His person, but the Bible

leaves us to assume God’s freedom. In some places it states more clearly that He is

the absolute free personal cause who is Sovereign over all life (Ephesians 1:11).

❖ Unchangeable (Immutability) & Eternity

Our God is unlimited by time and space and His attributes are completely constant.

E.g. His love is a constant force & not a fitful emotion (1 Timothy 1:17)

Eternal Psalms 96:2/Isaiah 40 :28/Romans 1:20/1 Timothy 6:16:

Self-existent John 5:26 57/Acts 7:25/Romans 11:33-36:

Immutable Psalms 102:24-27/Malachi 3:6/2 Timothy 2:13/James 1:17:

❖ Transcendence & Immanence (Omnipresence)

Christianity is alone in uniting in its description of God His transcendence (His

detachment, as self-existent from His creatures) and His immanence (His nearness to

and pervasion of everything organic and inorganic). God is far removed from man in

His essential being. He is external to the world and His creatures as the Sovereign

creator and judge of the world. Yet at the same time He is in all things and in Him all

things hold together (Colossians 1:17/Acts 17:24-28)

1 This section is taken from unpublished material from CMTC K-1 Notes (Sathish J Simon)


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❖ Omniscience (All Knowing)

God’s knowledge is part of His own nature. To rule over all creation God must know

every nook and corner of His creation. (Hebrews 4:13) God knows all because He has

created and He has willed all. It is impossible for Him to control all without knowing

all (Psalms 147:5/Ezekiel 11:5/ Romans 8:33/ Acts 5:18).

❖ Omnipotent (All Powerful)

God’s sovereign power, authority and control over all created order. (Job 42:2/Psalms

115:3, 135:6/Jeremiah 32:17/Matthew 19:26/Mark 14:36).

b. Moral Attributes.

❖ Goodness

God continually seeks the welfare of creation. There is no hint of deliberate planned

evil in creation. The general tendency of created things is towards goodness, a

tendency which is frequently upset through man’s inherent wickedness and stupidity.

In fact, Scripture emphasises aspects of goodness such as love, loving kindness,

mercy, forbearance, grace. (Deuteronomy 33:3/ Psalms 107:8, 15/ Zephaniah 3:17/

Mark 10:18/ John 3:16, 13:1)

❖ Holiness

The essential holiness of God is reiterated again and again in the OT - “The Holy One

of Israel” (Leviticus 19:2/ Psalms 5:4, 99:3, 59/ Hebrews 7:26/ 1 Peter 1:15,16)

❖ Righteousness

Righteousness is the attribute in God which gives rise to and upholds the moral order

in the world. Connected with His righteousness is justice, truth, anger. (Genesis

18:25/ Ezra 9:15/ Psalms 1 1:7, 103:6/ John 17:2/ Romans 2:2, 3:4-6/3:21-26)

The sovereignty of God without His moral goodness can be a threat to the creatures.

A person who possesses absolute freedom and limitless power can turn into a sadistic

dictator. But this is not true with God because His sovereignty is based upon the

perfection of His own being. The God of the Bible is a Holy God so He cannot misuse

His sovereignty but rules over His creation in justice & grace.

2. TRINITY: God is revealed as “triune” God.

The Doctrine is that “God is One in His essential being but that the ‘Divine essence’

exists in three persons yet in such a way the ‘divine essence’ is wholly in each person”.

God is One Being but He exists in Three Persons. [John 14:11,16,17; 15:26; 2

Corinthians 3:17; Galatians 4:6]

There is in His Divine being one indivisible essence-God is one in His essential being.

In His Nature and Character, He is one and this cannot be divided or separated.

In His Divine being, there are three persons-Father, Son & Holy Spirit.

Our expression of human personality as the expression of a being possessing mind,

emotion and will is inadequate when applied to the person of Trinity.

Scripture says the three persons are;

• Self-Conscious and Self Directing (but never hints that one person could act in

opposition to another) • Co-Equal and Co-Eternal.

Heresy compelled the early Church to define more clearly the relation of the ‘persons’

to the unity of the Godhead. The most satisfying word was “SUBSTANCE” and thus

described the Trinity as “Three persons in One Substance”. This safeguarded both the


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essential unity of the Godhead and the distinctiveness of the three persons.

(Substance - not a material rather refers to the one being.) The divine

Substance/Being/Essence is not divided into three; it is fully present in each of the

persons.

There are three affirmations implied in the doctrinal statement:

1. There is only one God, and He exists in or as three Persons

2. Each of the three Persons is Divine

3. The three Persons are distinct from each other, yet there are not three gods but one

God

These statements may defy human logic and may prove to be a real puzzle to explain.

So how do we come to grips with a doctrine which we can neither comprehend nor

explain? In order to do so we must:

1. Understand that the doctrine arose out of the living experience of the disciples and

the early Church.

2. Stretch our imagination so as to relieve the tension between faith and reason.

3. Biblical Evidence for Trinity

A. Trinity in the Old Testament

The faith of Israel was strictly monotheistic, i.e., they believed in one God

(Deuteronomy 6:4). Such a faith was unique and significant because Israel was

surrounded by idolatrous and polytheistic (faith in many gods) nations. However, the

chief concern of the Old Testament is the unity of God and a careful reading of it reveals

that the unity is not a mathematical or an indivisible unity, but a plurality or diversity

in the Godhead.

• God is not alone in heaven. He is repeatedly described as the Lord of Hosts and

God often refers to Himself in the plural – Genesis 1:26; 3:22; 11:7; Isaiah 6:8

• The Spirit of God in the OT is not just an influence or impersonal force, but a special

agent of God and the very essence of God Himself. Genesis 1:2; Nehemiah 9:20;

Psalms 139:7; Isaiah 63:10-14.

• The word of God is referred to as God’s creative utterance. Psalms 33:6, 9; cf.

Genesis 1:26.

• The story of Creation; Elohim (plural and implies God of Creation, providence &

supreme Deity, occurs 2000 times) creates by means of His word and Sprit of God [Genesis 1:1-3/ Psalms 33: 6]

• In the creation of Man [Genesis 1:26]; We see here a striking case of plural and singular interchanged suggesting plurality in unity.

The Old Testament references to the Trinity are merely a shadow of the fuller teaching

in the New Testament.

B. Trinity in the New Testament

God’s unity is not questioned in the NT, and it is here that we get the clearest picture

of the Triune God. The understanding of God as the Father is the special contribution

of the NT.

God the Father: He is described as the Father as He is creator of all Malachi 2:10;

Isaiah 64: 8


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God is especially described as the ‘Father of our Lord Jesus Christ’. The name Father

gets its content because He is first and foremost the Father of our Lord Jesus.

However, Jesus’ relationship with the Father is exclusive, so it is said that ‘Jesus

never used the term ‘Our Father’ as embracing Himself and the disciples.

Our relationship with God as children is derived through regeneration, and we

are adopted as children through Jesus Christ.

God the Son: The Son occupies the central place in the NT and His deity is attested

by every NT author without any ambiguity. Four points may be stated about His deity.

His exclusive claims: The ‘I am’ statements; the unique relationship with God;

The power to forgive sins; the authority to judge the world; His miracles.

His unique character: He was sinless. Both His friends and foes affirmed this.

His resurrection vindicated both His claims and character.

Therefore, the disciples could not place Him in any human category. They called

Him Lord (the Greek equivalent of Jehovah), a title used only for God in the OT.

God the Holy Spirit: The NT gives special attention to the person and work of the

Holy Spirit.

He is the Spirit of the Father and of the Son (Acts 16:7; Romans 8:9; Galatians

4:6)

The life of a Christian is both a life ‘In Christ’ and a ‘life in the Spirit’ (Galatians

3:3; Romans 8:3-17, 26)

The Spirit is called another Counsellor and is the one who takes over Jesus’ ministry

and continues His mission in the Church (John 14:16, 17,26; 16:13-15)

4. Trinity as a Formula: By the time the NT was written the Trinity was already a

developed doctrine in the NT; several texts place the Father, Son and the Spirit

together in a ‘triadic’ confession.

The Baptismal formula, Matthew 28:19

The apostolic benediction, 2 Corinthians 13:14

The Christian greeting Ephesians 1:1-14; 2 Thessalonians 2:13,14; Titus 3:4-6;

1

Peter 1:2; Jude 20; Revelation 1:4,5.

The unity in the Church and the origin of spiritual gifts are traced back to the Triune

God, 1 Cor 12:4-6; Ephesians 4:4-6

John stresses the unity and relationship of the Trinity in Chapters 14, 15 and 16.

Trinity was not an invention of the disciples but was recognized by them in

the redemptive act of God through His son and continued by His Spirit, Ephesians 1.

5. The Formulation of the Doctrine by the Church

The Missionary task of the church constrained them to formulate the doctrine

The challenge of heresies forced the church to come up with profound doctrinal

statements

The early Church affirmed at various points of time that God was really acting

in Jesus Christ and in the Holy Spirit and that the whole of Godhead is fully

present in each of the ‘persons’. Subsequent discussion on Trinity was largely to

do with the distinction between the three persons or the nature and form of

existence each person.


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✓ Arius held that God is unknowable, unreachable, His incarnation impossible and

there could be only one Supreme Being. So Christ must be a subordinate created

being. Arius appealed to Scripture portions which appears to make Christ

subordinate to the Father (1 Corinthians 11:3; 15:25; Colossians 1:15; Mark

10:18; John 14:28).

✓ In 325 AD the Church council at Nicaea condemned Arius and affirmed with

Athanasius, the great champion of this truth: “We believe in one Lord Jesus

Christ… begotten not made, of one substance (homoousios) with the Father.

[Arius preferred the term ‘like substance’ (homoiousios)]. This was again ratified

at Chalcedon (451 AD).

✓ Macedonius applied the Arius principle to the Holy Spirit and taught that the Holy

Spirit is inferior to both the Father and the Son. This was rejected in the Council

of Constantinople in 381 AD. Here it was affirmed, ‘The Holy Spirit… who with

the Father and Son is worshipped and glorified’. Later under the influence of

Augustine (5th C.) the doctrine was reformulated and found in the Athanasian

creed: ‘We worship one God in Trinity and Trinity in unity… neither confounding

the ‘person’ nor dividing the ‘substance’. For the Person of the Father is one; of

the Son another; of the Holy Spirit another; but the divinity of the Father and of

the Son and of the Holy Spirit is one, the glory equal, the majesty equal…’

✓ The words ‘Person’ and ‘substance’ raised many questions all through history.

The Eastern Church used ‘hypostases’ (Greek means the ‘distinctions’ or

‘persons’ of the Trinity). The western Church used ‘persona’ (Lt. means the same

as the ‘hypostasis’ to indicate the distinctions in the Trinity). Persons comes from

another Greek word ‘prosopon’ which has an idea of temporary manifestation.

Hence ‘prosopon’ is dropped in favour of ‘persona’

✓ The personality of God is one of the most fundamental problem in philosophy;

we know very little even of human personality.

6. The unity of the Godhead:

each is equally divine – John. 17:3; Philippians 2:6; Acts 5:3,4

each is eternal – Psalms 90:2; Hebrews 9:14

each is Holy – Leviticus 19:2; Acts 3:14; Romans 1:4

each is glorious – Acts 7:2; 1 Corinthians 2:8; 1 Peter 4:14

each is involved in our salvation Ephesians 1:4–7,13,14.

each respects the other– John 13:31,32; 16:14; 17:45.

g. each works in coordination with the other– 1 Peter 1:2; John 14:17,23.

All the natural and moral attributes (which are described above) are equally

applicable to the Father, the Son, and the Holy Spirit.

7. Relation of the persons in the Godhead

Relationship of the three persons: In the teaching of this doctrine, the relationship

of the three persons needs to be carefully safeguarded.


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✓ The unity in diversity: God is one in His essential being and in His Being there are

three persons. The diversity is seen in characteristics and operation.

✓ Equality in dignity: The three persons are in perfect equality in nature, in honour

and dignity between the persons. [Ephesians 3:15, John 5:18, 1 Corinthians 2:10ff]

✓ Diversity in operation: In the functions ascribed to each of the persons in the

Godhead, especially in man’s redemption there is a certain degree of subordination

involved (in function, not in nature);

✓ The Father works through the Son by the Sprit. Therefore, the Son says ‘My Father

is greater than I’.

✓ As the Father sends the Son, so the Son sends the Sprit.

✓ As it is the Son’s role to reveal the Father, so it is the Sprit’s role to reveal the Son

[John 16:14]

✓ Salvation portrays the work of the Triune God. The Father sent the Son to

accomplish the work of redemption. The Son sent the Sprit to bring conviction and

to apply to men what Christ has accomplished.

a. The Father – the fount of all deity

b. The Son– was begotten by the Father; functionally the Son is subordinate to the

Father, i.e., the Son always seeks the will of the Father.

c. The Spirit– proceeds from the Father and Son.

Yet in nature (in being) all the three are equal. In short, the full Christian doctrine

demands all three of the following:

i. the unity of the Godhead

ii. the full deity of the Son and the Spirit

iii. the subordination of the Son and the Spirit, to the Father. (Functionally)

8. Heresies/doctrinal deviations:

a. the denial of the three separate and distinct persons in the Godhead, e.g., at

times God appears as Father, at times as the Son and at times as the Holy Spirit.

(Sabellianism in the Eastern Churches/ similar to Patripassianism in the Western

Churches and Modalism -e.g. Oneness Pentecostals).

Jehovah’s Witnesses and Mormons teaches that the Son and the Holy Spirit is below

that of true deity in nature and position. (there is one God who generated the other

gods). This is similar to Arianism discussed earlier in Sec. 5)

b. only the Son is God– (‘Jesus Only”)

c. There are 3 gods in one ‘family’.

d. there are 3 persons with variations in divinity and independence. (Arianism)

9. The attributes of God in Trinity:

Attributes Father Son Holy Sprit

Deity Revelation 21:3-7 John 1: 1 Acts 5:3-4

Self-Existence Exodus 3: 14,15 John 8:58 Genesis 1:2

Omnipotence Psalms 62:11 Hebrews 1:3 Job 33:4

Omniscience Jeremiah 17:10 Matthew 9:4 1 Corinthians 2:11

Omnipresence Jeremiah 23: 24 Matthew 28:20 Psalms 139:7

Holiness Leviticus 11:44 Acts 3:14 John 14:26

Absolute

Truthfulness

John 7:28 Revelation 3:7 1 John 5:6

Eternal Psalms 90:2 Revelation 1:8,17 Hebrews 9:14

Goodness Romans 2:4 Ephesians 5:25 Nehemiah 9:20


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10. Implications of this doctrine

a) God can be only known by accepting His self-revelation.

b) Trinity is a mystery that may transcend reason but never contradict it.

c) Enables us to offer true worship (it reveals the ultimate, eternal God)

d) Helps us to understand the true riches of our life in Christ.

e) Social implication:

• Interdependence and not independence: God has made us ‘social beings’

in need of one another’s company, and responsible to one another.

• Love & Unity: Different yet same. We are made in the image of God, who is

in some mysterious way a community of three in Himself. So it demands a

harmonious relationship in society and reminds us about our social obligations.

• The Trinity is the model and inspiration for mutual love, communication and

function. (It lays the foundation for harmonious relationship in family, church

and in the society)

11. Questions

1. What does the doctrine of the Trinity assert?

2. Imagine yourself speaking to

(i) a friend from a different faith background (who believes in either God as an

impersonal power or believes in many gods)

(ii) a friend (who denies Biblical authority but believes in one God).

How would you explain God’s three-in-oneness to each of them?


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II. The sovereignty of God in creation, revelation, redemption, and final

judgement.

1. God’s Sovereignty:

The word ‘sovereignty’ in the human realm is used in a relative sense; Sovereignty – the

state of being sovereign e.g. India is sovereign: India is sovereign within its geographical

and political boundaries and allows no foreign hand to manipulate its internal affairs.

Similarly, a king is sovereign but within the limits of his empire. Sovereign– supreme

power, free from any external control; unquestionable authority; only one kingship;

whatever he plans flows from his own will and purpose

But to say God is Sovereign is to declare that He is absolutely Sovereign - that He has

absolute freedom to will and plan and limitless power to execute His plans in His own time

and style. No one can counsel God or control His hand. All authority, power and dominion

are under His control; nothing that happens does so without His permission and

knowledge. 2

2. God is Sovereign:

God being sovereign can be understood by understanding the personality of God. It is

difficult to grasp but will help us develop a deeper understanding. The word ‘sovereignty’

refers to a supreme power, free of any external control or influence. Therefore, sovereignty

refers to God’s supreme power. There is no other power which controls or influences His

will to do anything. Whatever He does, flows from His own will and pleasure (Ephesians

1:5, 9, 11). So, creation, revelation, redemption and judgment are to be regarded as wilful

acts of God.

3. “The Will of the Sovereign God”

Decretive Will (A foreordaining eternal purpose of God)

It is the will of God by which He in His sovereignty ordains everything to come to pass.

Because God is Sovereign His will can never be frustrated. He chooses to permit them so

that He always has the power and right to intervene and prevent actions and happenings

in the world. This means He allows things to happen. He has ‘willed’ them in that way and

His will is often hidden from us.

Preceptive Will

Though God’s Sovereign will is hidden from us, there is another facet of His will that is

revealed to us; His preceptive will. This will is revealed through His commandments; e.g.

do not covet/ Love the Lord…. (Exodus 20:17/ Deuteronomy 6:5/Mark 12:29).

Also, this aspect of God’s Sovereign will is not only revealed through His words but in our

conscience too (Romans 2:14-15/Psalms 19:7-14). His will whether revealed in Scripture

or in heart is binding. We have the power or the ability to break His preceptive will but

have no authority to violate it without consequences.

Will of Disposition (Nature/Character/Temperament)

It describes God’s attitude-what is pleasing to Him. E.g. God takes no pleasure in the death

of the wicked, yet He certainly wills or decrees the death of the wicked (Ezekiel 33:11, 8).

God ultimately delights in His own character; His holiness & love. He cannot be unjust

because He is Holy. He cannot be sadistic because He is Love (James 1:17/Exodus 34:6-

7/Psalms 25:8-10) for He cannot disown himself (2 Timothy 2:13).

2 Erickson


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God’s will of disposition may not come to pass always. We can either obey or disobey this

will with the moral freedom that God has granted us in His Sovereign Grace. E.g. God does

not want anyone to perish but everyone to come to repentance (2 Peter 3:9). Yet many

people perish daily. God cannot take delight in sending people to hell; rather He wills and

decrees their destiny when they deliberately choose to disobey-wilfully reject Jesus Christ

as the only way to God (John 3:16-18)

4. The Scope of God’s Sovereignty

Though the scope of God’s Sovereignty is infinitely vast and impossible to describe, it is

classified for our understanding. The second statement of the doctrine declares that God

is Sovereign in creation, revelation, redemption and final judgment.

Creation

“In the beginning God created” so begins the Bible. God’s creation differs from that

of man’s-for God creates out of nothing! Man needs matter, without which man is

absolutely helpless and totally handicapped. But God needs nothing, simply nothing to

create something. Before ‘the beginning’ there was nothing and God spoke and matter

came into existence along with time. (Hebrews 11:3). It’s God’s sovereign ability that He

can create anything out of nothing and reverse the process within no time. (2 Peter 3:10,

12).

The Biblical view of God’s creative work includes His continuous, unbroken

sustenance of the Universe (Hebrews 1:30/Colossians 1:17/Acts 17:25,28)

a. He created everything. Acts 14:15, 17:24; Revelation 4: 11

b. He created everything out of nothing. Hebrews 11:3, Genesis 1:1-3

c. He created everything for His own glory (purpose of creation). Isaiah 43:7,21;

Revelation 4:11

d. He cares and provides for His creation. Acts 14:17, Psalm 104:14,15,27.

Implication: We are stewards of creation. God’s creation is beautiful and orderly. So

should our lives be as well. Creation not to be idolized as it is from & not God.

*Other views:

Deism: God created this world with some built in natural laws and left it alone to its

own fate. He will neither control it nor interfere in its affairs - means that God creates

but has no control over His created order and therefore, becomes a helpless passive

spectator of the happenings of the world & hence cannot be sovereign.

Pantheism: Hindu school of philosophy which says God is absolutely immanent in this

world. For a pantheist, there is no distinction between God and the universe; the

Universe is only an extension of God the ultimate. It urges that God is in everything-

that god is all and all is God.

If God is in everything, anything can contain God who is infinite-illogical concept.

Revelation: To reveal, to disclose to uncover something hidden. The Bible indicates that

God revealed

Himself in various ways. In the cosmos (Romans 18:21), in our conscience (Romans 2:14-

15), through inspired Scripture (Revelation 1:1, Psalms 19:7-8) and finally, through Jesus

Christ, the incarnate Son of God (John: 1:1, 1:18, Colossians 1:15, Hebrews 1:3).

But whether through general or special revelation, man cannot know God unless otherwise

God discloses Himself. To reveal or not to reveal is God’s sovereign choice. All religious

efforts (Yagna, Tapas….) of man to know God are only futile attempts because of:

❖ God’s Infinitude: infinity is the foremost characteristic of God’s natural attribute.


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❖ God’s Incomprehensibility: His greatness cannot be conceived because the finite

cannot contain (& comprehend) the infinite God, for God is greater than the human

mind. (Psalms 139:6/ Isaiah 55:8-9).

a. No one can know God on one’s own. If God is to be known, He must reveal Himself

b. God has revealed Himself

i. in nature (Psalms 19:1-6, Romans 1:19,20) in the constitution and operation

of human mind and conscience and in history (Romans 2:14,15)

ii. in Scripture- Psalms 19:7-14, Romans 16:25-26

iii. in Jesus Christ- John 1:14, 18,14:9, Hebrews 1:3

c. But everything about God cannot be known - Isaiah 45:15; 55:8,9; Romans 11:33;

(Deuteronomy 29:29)

Implication: It is our duty to study, obey & teach what God has revealed about Himself

(Ezra 7:20).

Redemption:

Redemption is from man’s slavery to sin & Satan (John 8:34/ 2 Timothy 2:26). The

central aspect of the Biblical concept of redemption is that it is not a human enterprise but

a divine providence. It is accomplished and applied by God. He redeemed us by the blood

of His own Son (Mark 10:45/ Romans 16:17,18/ Ephesians 1:7/ 1 Peter 1:18,19). From

the beginning to the end, our salvation is due to His grace (Ephesians 2:8-10)

a. We were slaves of sin and Satan John 8:34, 2 Timothy 2:26

b. He redeemed us by the blood of His Son. Ephesians 1:7

(there is no other salvation) Acts 4:12, 1 Peter 1:18,19

c. God has chosen and predestined us. Ephesians 1:4,6

d. One day we will be fully redeemed Romans 8:23, Philippians 3:20,21

Implication: Thank God and Worship Him for planning and initiating our salvation. We

are also ambassadors of this great grace.

Final Judgment:

God is the ultimate Judge. He is a law unto himself, He is sovereign in His judgment.

Thus nothing can escape His judgment. (Ecclesiastes 12:14)

❖ In the OT, God often appears as a judge (Genesis 18:25/ Deuteronomy 1:17, Psalms

50:4, 75:7) ruthlessly dealing with wickedness. This does not mean He is not love. It

is His mercy and wrath working together in human history (Deuteronomy 10:18,

28:15ff/ Hosea 1:10)

❖ In the NT, God’s judgment is intrinsic to His nature (1 Peter 1:17). It is already at work

in human life (Romans 1:18-20). It is particularly associated with Christ who exercises

the Father’s judgment (John 5:30). The stress is on the judgment that is to come - in

the return of Christ (Matthew 25:31-45). All would come under God’s Judgment (2

Timothy 4:1/Ecclesiastes 12:14). Christians are no exception (1 Corinthians 3:12-15/

2 Corinthians 5:10). However, the judgment scale will differ from that of unbelievers.

We will not be judged unto eternal damnation but for the quality of life (1 Corinthians

3:13-15).

a. God has set aside a day of judgement Acts 17:31

b. All will give their account to Him. Romans 14:12

c. Each will be judged according to what he has done.


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Revelation 20:13, 2 Corinthians 5:10, Romans 2:16

d. God will judge the nations. Psalms 110:6, Joel 3:12

e. He will judge in righteousness and truth. Psalms 50:6; 96:10,13; 2 Chronicles

19:7

Basis of God’s Judgment: (Sovereignty)

Absolute Justice of God (Genesis 18:25)

Absolute Knowledge of God: (Hebrews 4:13)

Revelation of God through Creation: (Romans 1:18-20)

Revelation of God through Conscience: (Romans 2:14-15)

Revelation of God through Scripture: (Romans 2:12)

Revelation of God in the Person & work of Jesus Christ: (John 3:16-18/Acts 17:31)

Implication: We need to fear God, love righteousness and hate evil. It is terrible to fall

into the hands of the living God on that judgment day.

5. Implications of this doctrine

a. Trust God -we are safe in the hands of a sovereign God. John 10:29

b. Fear Him and shun evil Job 1:1, Hebrews 10:31

c. Submit to God in everything- He has every right to rule over us.

d. Share the gospel to all. Predestination is known only to God.

e. We have to be concerned about society and the world around us because the

sovereign God is concerned and interested in His creation.

f. Since God overrules human activities and events, we should not be passive

onlookers of the evil in society but we have to be ‘salt’ and ‘light’ in this world.

Romans 12:9,17, 21; Matthew 5:13,14.

Questions

1. In the light of the Sovereignty of God, how do you explain (i) human responsibility (ii)

and human freedom? (Sovereignty of God vs freewill of man)

2. How can we account for the presence of evil when there is a good God who is sovereign?


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III. The divine inspiration and infallibility of the Holy Scripture (by which we

mean the 66 books of the Bible), as originally given, and its supreme authority

in all matters of faith and conduct.

1. Introduction:

Holy Scripture is the basis and the structure of our faith and practice. A right understanding

of Scripture not only enables us to have a clear understanding about the Word of God that

we possess in our hands, it also enables us to search out the truths and convince ourselves

about our faith and stay committed to the same. A shallowness in understanding of the

Word leads to shallow faith. The word ‘Scripture’ means a writing or a sacred writing (2

Timothy 3:16). This word is found in 52 places in the NT and in one place in the OT.

2. Revelation:

We affirm the fact that unless one reveals his/her identity it is difficult to know the person.

Self-revelation is the best means to know a person. God’s revelation was essential and an

art of communication to humans of the truth that they needed to know in order to properly

relate with God.3

Revelation was beneficial and effective for those who received directly but very often the

value was lost beyond the immediate circle. One of the problems of the oral tradition has

been that it is subject to erosion and modification

In a general sense, we see two major types of revelation:

A. General Revelation: Where in God revealed or reveals Himself through nature and

other means which directly communicate of God

B. Specific or Special revelation which talks about Jesus Christ & the Word of God

3. Etymology of the term ‘Bible’:

The word Bible is derived from the Greek word ‘biblos’ meaning ‘the book’. It is also known

as ‘the Writings’ or ‘the Scriptures’. The collection of all the books of the Bible was called

‘biblia’ or ‘the books’ in the 5th century.

The Bible: Bible consists of two sections: the Old Testament (which means covenant),

consisting of 39 books, and the New Testament consisting of 27 books. In the OT, the

books are arranged according to the similarity of subject matter (taken from The

Septuagint4). The Pentateuch (the Law or five books of Moses) is followed by the Historical

books, then come the Poetry & Wisdom and finally the Prophets. The writing of the OT

covered a span of a 1200-1400 years. The NT books are in four groups: the four gospels,

Acts of the Apostles, 21 letters (epistles) and Revelation. These books are written within

a span of 100 years.

4. How did the Bible come to be written?

Two clear statements from the NT answers this question:

“Knowing this first that no prophecy of the scripture is of any private interpretation. For

the prophecy came not in the old times by the will of man: but holy men of God spoke as

they were moved by the Holy Spirit. (2 Peter 1:20,21). “All scripture is given by inspiration

of God, and is profitable for doctrine, for reproof, for correction, for instruction in

righteousness” (2 Timothy 3:16).

3 Erickson J Millard, “Christian Theology”, 2nd ed. (Michigan: Baker Academic1998) p.225 4 Septuagint: Translation of the Hebrew OT into Greek made during the 3 rd century BC.


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We are thus led to study how God inspired the writers of Scripture and if it is inspired, how

infallible is Scripture and its related implications.

5. Canon: In classical Greek, the word "canon" properly signifies "a straight rod," or "a

carpenter's rule”.

So, metaphorically, the word refers to a norm for anything, including a list of writings.

The word “Canon” in Latin is used to mean the Scripture themselves. So, “the Canon

of the Bible” means a list of divinely authorized books of the Bible.

Also, it means that the 66 books have passed certain tests and so are canonical or

authentic by which all teaching should be tested.

Necessity of Canon: So long as the living voice of prophets and apostles was heard,

there was no pressing need of a canon of Scripture. But as soon as these men were

dead--and with them inspiration ceased--it became necessary that their writings be

gathered together to know what their messages to the churches were and to preserve

those writings from corruption.

Another reason why a canon was necessary was to preclude the possibility of additions

to the number of inspired works. Already numerous writings were extant purporting to

be inspired. Hence the question arose, which of these are really inspired? What is the

extent of inspired literature?

Still another and potent reason for the formation of the canon lay in the fact that the

Emperor Diocletian issued in A.D. 302 an edict that all the sacred books should be

destroyed by fire. Hence the question arose as to which books rightly deserved the

name of inspired and sacred.

i) The OT Canon

It is based on the acceptance of the 39 books by the Jews, the Lord Jesus Christ and

the apostles.

By the time of Nehemiah and Ezra, the O.T canon was fixed to the 39 books as we

have them today. And Jesus refers to them in the usual Jewish way, i.e., the Law of

Moses, the Prophets, and the Psalms. (Luke 24:44)

(Even today a Jew refers to them similarly: he calls them “tanach”, abbreviating the

three parts - the Law =Torah, Prophets = Nevi’im, and Psalms = Ketuvim.)

Apocrypha: There are 12 other books besides the 39 books, which are called

Apocrypha. These were in circulation but were excluded from the O.T by the Jews

themselves. Their inclusion in the Catholic Bible is only from the 4th or 5th

century AD, and was rejected after the Reformation. For the Jews of Jesus’ time,

only the 39 books were recognized as Canon. The Apocrypha were excluded from the

O.T Canon because theologically, they contain many ideas contrary to the biblical

teaching. (But the Apocrypha were a part of the Septuagint, the LXX, Greek version of

the O.T and the Latin ‘Vulgate’.)

ii) The NT Canon

It was the Holy Spirit whom Christ sent who enabled the apostles to speak and write

divine truth about Jesus. Also, the Holy Spirit has all along brought about recognition

of apostolic documents containing this truth as canonical. By the time of 4th century, in

an authoritative letter of Athanasius (Festal Letter of 367), the precise list of the

present NT is established. But later, the main problem the NT canon faced was whether


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to include some controversial books like, Barnabas, Hermas’ Shepherd, Acts of Paul,

Apocalypse of Peter etc. Finally, the council of Carthage (397 AD) settled the matter

of NT canon, by limiting the number to 27, which is accepted till now without any

change.

The recognition of NT canon was based on:

a. apostolic authorship or authentication,

b. Christ-honoring doctrinal content, in line with the known teaching of other apostles,

and

c. continuous acknowledgment and spiritually fruitful use of the books within the

church from the apostolic age onwards.

Sunand Sumithra (Reference) provides us certain conclusions about the NT

Canon and they are:

i) Jesus’ disciples were promised the help of the Holy Spirit to lead them into all truth.

ii) The NT writers were aware of their divine authority and responsibility for posterity.

iii) The NT believers were assured of their ability to recognize God’s truth, and

iv) The present 27 books have always won virtually unanimous recognition. This means

that the Christian community did not create the list, but only ratified it.

6. The divine inspiration of the Scripture

Inspiration confirms the nature of God’s revelation through the Scripture. Hence an

important element of biblical theology is the formation of a theory explaining the extent

of inspiration. Scholars upheld the theory of inspiration and suggest that not just the words

were inspired but the very person involved was inspired. In other words, both the writer

and writings are inspired.

“Inspiration means the supernatural influence of the Holy Spirit on the Scripture writers

which rendered an accurate record of the revelation or resulted in what they wrote actually

being the Word of God”.5

We have agreed upon that the Bible has a divine origin. Hence the ultimate authority is

also given to the same.

7. Mode of Inspiration: How did the Holy Spirit operate upon the minds of the writers?

Mechanical or dictation? (God dictated the words to the human authors). No! The

vocabulary, knowledge and personality of each author were not superseded. Although they

did not always understand what was to them the secondary application of the words they

wrote, yet they consciously wrote them as the message God had given them for their own

and succeeding generations.

Thought inspiration? (God inspired the thought of the authors, not their words. Thus,

the Bible is considered as a human witness to God’s revelation)- No! What is the use of an

inspiration that is not conveyed or conveyable?

Partial inspiration? (The Bible contains the Word of God. As human authors are fallible,

their weaknesses and prejudices are reflected in the Bible)-No! If so, how can we decide

what is God’s Word in the Bible. How will we separate the errors from the true statements?

We are left with a dangerous task.

5 Erickson J Millard, “Christian Theology”, 2nd ed. (Michigan: Baker Academic1998) p.225


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Plenary (full) verbal inspiration: Yes! All Scripture is inspired by God. Words are the

vehicles of thought. If the right words are not used, the right thoughts are not

communicated. Verbal inspiration holds that God, by His Spirit, has guaranteed the

authenticity and reliability of the very words that were written, without depriving the

writers of their individuality.

The Bible has a double authorship (Hebrews 1:1, 2 Peter 1:21). The blending of the divine

and the human is a mystery in incarnation (living word, Jesus Christ) as well as in

inspiration (written word, Bible). Just as Christ was fully divine and fully human, the Bible

is also fully divine and fully human. Though Christ was human, there was no sin in Him.

Though the Bible is human, there is no error in it. The dual authorship demands two distinct

and appropriate approaches. “Because the Bible is the Word of God, we should read it like

no other book, on our knees in great humility before Him. But because the Bible is also the

words of men, we should read it applying our minds diligently to its study”- John Stott: “The

Essentials”.

8. The infallibility of the Scripture:

Literally it means not fallible or breakable, i.e., the quality of not leading people astray. As

applied to Scripture it means, “divine quality of the inspired writings which makes them an

authoritative and trustworthy guide for the believers’ life and thought.” Study of the topic

of inspiration should prepare us for this thought. The Bible tells us about a God who is

infallible. As the ultimate author of Scripture He has infallibly/reliably revealed himself.

So, Scripture is infallible. What is infallible is inerrant. (But not everything inerrant is

infallible).

Infallible means- not liable to fail, not intended to deceive.

Not liable to be mistaken

Fully reliable

When we say that the Bible as a whole, is the inspired Word of God, the implication is that

it is a reliable revelation of God.

is based on the attitude of Jesus to the OT and witness of the Bible to its own

characters Matthew 5:17, Mark 7:1-13, John 5:39-47; 14:26, 1 Corinthians 14:37,

Ephesians 3:3, Revelations 22:6

The God of the Bible is infallible and as the ultimate author of the Bible, He

has infallibly revealed Himself. So, the Scripture will be infallible.

The Bible gives true facts, true history and true interpretation of the facts.

(Erickson explains that the reports of historical events and scientific matters are in

phenomenal rather than technical language. That is, the writer reports how things appear

to the eye.)

Infallibility of the Scripture means all its affirmations are entirely trustworthy and that

includes matters of Science (which the Bible has chosen to deal with) and history.

(According to Erickson, the Bible’s assertions are fully true when judged in accordance

with the purpose for which they were written)

9. The word “inerrancy” or “inerrant” is frequently used in association with infallible,

implying the absence of error. It also is a corollary of divine inspiration.

The Bible Teaches Inerrancy: When we appeal to the scripture in defence of basic

doctrines (God, deity of Christ, atonement etc) and if the Bible is accurate and

authoritative in these matters as it is, there is no reason why it should not be

considered equally accurate when it speaks about itself. When the NT writers speak of

their writings they do so in the same terms Jews used for the OT.


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Jesus Affirmed Inerrancy: Jesus appealed to the Bible as infallible authority.

When tempted by the devil in wilderness, He quoted three times from the OT

(Deuteronomy 6-8. cf. Matthew 4:1-11).

God’s character: God’s character demands inerrancy. ‘If every utterance in the Bible

(all scripture) is from God and if God is God of truth as the Bible declares Him to be,

then the Bible must be wholly truthful and inerrant.

10. As originally given:

The doctrine of inerrancy applies in the strict sense only to the originals, but in a derivative

sense to copies and translations, that is, to the extent that they reflect the originals.

According to Erickson, we must affirm that the copies and translations are also the Word

of God to the degree that they preserve the original message.

This phrase is often used to acknowledge that we do not possess the original manuscripts

(autographs) of the Bible.

It also reminds us of the fallibility of the transcription and translation process. Though

the Greek and Hebrew texts are amazingly preserved, the slips and inaccuracies

which might have crept into the work of copyists and translators are

acknowledged.

Then what about the Bibles we have today in our hands? We can have every confidence

that our modern Bibles very closely and for all practical purposes essentially reflect the

content and the meaning of the originals.

11. Supreme authority: Authority is the power to require obedience. Since God is the

creator and He has revealed himself to us which is known as revelation.

God’s authority is expressed in and through the Scripture (because the Bible conveys God’s

message, it carries the same weight as God himself would command if He was speaking

to us personally.) There are three possible authorities: Reason, Church (tradition) and

Bible.

Reason: it is finite, limited and corrupted by sin. Reason has its place not as a maker of

doctrine, but as an examiner and assessor. This has been a contention between

evangelicals and liberal theologians. Reason, experiences and the Church are not to be

used as primary authorities. But they may be used as secondary authorities next to

Scripture.

12. In all matters of faith and conduct

a. Faith- what we believe.

Conduct- how we should live

b. 2 Timothy 3:16,17 reminds that Biblical teaching is for both life and thought. As

the expression of God’s will, the Bible possesses the right to define what we are to

believe on religious matters and how we are to conduct ourselves. (Deuteronomy

32:46,47)

c. It is an essential part of our belief that the Church can add nothing to the Bible

and that all its doctrines must be tested by their fidelity to the Bible.

13. Symbols that Illustrate Scripture

1. A Sword: A pointed Word that convicts the hearer (both) Hebrews 4:12

2. A Hammer: The Bible is powerful and breaks the resistance of hearers (Jeremiah

23:29). 3. A Seed: The Bible is a living word regenerating the hearers (1 Peter 1:23)

4. A mirror: The Bible is a faithful word revealing the individual to himself (James

1:23-25).


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5. A fire: A burning word, consuming the dross (rubbish/scum on metal) in the

hearers (Jeremiah 23:29, 20: 9).

6. A Lamp: The Bible is an illuminating word guiding the believer day by day (Psalms

119:105).

7. Food: The Bible is a nourishing word feeding the soul (liquid and solid) (1 Peter

2:2, Hebrews 5:12-14, 1 Corinthians 3:2, Rom 10:17).

Let us therefore read the Bible, meditate upon it, memorize it, tremble at it, walk in its

light and treasure it.

As Christians, we should never fear to stand upon the Word of God- at times, theories will

challenge it. One who stands by the Bible will be called foolish. But God’s word will prevail

and so will the historical Christian Church.

14. Implication of this doctrine

Read, study, meditate, obey and teach (Psalms 1:2; Joshua 1:8; Acts 17:11; Isaiah

34:16) Memorise it (Psalms 119:11); Tremble at it (Isaiah 66:12); Walk in its light

(Psalms 119:9,105) Treasure it (Job 23:12)

• In and through the Bible, God communicates. He communicates with a view to

have communion with us.

• In the Bible, God reveals salvation. God reveals Himself so that people may know

Him. Saving revelation is a divine activity.

• Holy Spirit teaches through the Scripture. What the biblical text means for our

lives today is something we learn only as the Spirit stirs our consciences.

• Scripture promotes ethics: those who believe in the authority of Scripture should

be manifesting the ethical dimension of Christ-like holiness more than anyone

else.

• Scripture controls and transforms the Christian conscience.

Questions

• Why do we consider the biblical writings of Prophets and Apostles as authoritative

and not others?

• Does authority mean that the Bible is not only the final court of appeal, but also

without errors?

• Did God inspire the Biblical writers or the texts?

• Why is God’s revelation of His grace limited exclusively to the Bible?

• How can we account for the elements of truth in other scriptures and other

religions?


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IV. The universal sinfulness and guilt of human nature since the fall, rendering

man subject to God’s wrath and condemnation.

1. Man/ Human

Human beings are the crown of creation and this makes it all the more important to

recognise that we are:

a. Created in God’s image and likeness. Genesis 1:26,27

b. Created to take care of the earth. Genesis 1:28, 2:15

c. Created as male and female. Genesis 5:2

d. Created with a free will. Genesis 2:16,17

e. Created to glorify God and to enjoy fellowship with Him. Genesis 3:8, Isaiah 43:

7,21; Colossians 1:16, Revelation 5:13

CONCEPT OF SIN

All the major religions have a concept of sin, although they differ widely in their

interpretation of its meaning. ‘Sin’ is “pivotal in our understanding of the Christian

gospel because it is the doctrine that directly links our understanding of God and

creation with that of Jesus and salvation. Sin is what has changed the world from God’s

original design – sin and its consequences are the problem of our world. And then sin

and its consequences are what salvation in Jesus overcomes; salvation is God’s answer

to the problem of sin”6.

• Hinduism, for example, in the doctrine of Karma, presents a system by which

human action works itself out in retribution or reward by rebirth in another existence.

Good action loosens the grip of the world of the senses; bad action degrades and binds

its victim more fully to the cycle of karma and the transmigration of souls. Final

deliverance from the round of rebirths comes only when the soul ceases to desire or to

act and is absorbed into the divine source from which it came. Yet, Hinduism does not

have a concrete concept of sin since everything is also described as Maya (Illusion).

Vivekananda states that “Vedanta believes in only one sin, only one in the world, and

it is this: the moment you think you are a sinner or anybody is a sinner, that is sin”7.

• Islamic teaching on sin derives from the ethical and religious injunctions of the

Koran and traditions (hadith). It has much in common with the Old Testament concept

of sin. By keeping the five pillars of faith, there is no assurance of salvation though,

Islam recognizes the power of God to forgive the repenting sinner through His infinite

mercy.

• Atheistic theory denies the existence of God and sin and evolutionary theory states that man is merely descended from animal and therefore morality is relative.

• Judaism and Christianity teach that sin is an offense against a personal God and

against one another. In the Hebrew Bible, sin is seen as transgression against the

command or law of God. Scripture takes sin seriously because it takes God seriously

and takes human beings seriously. When human beings sin against God, they violate

His Holiness and then they sin against one another, thus violating their humanity!

2. How sin is described in Scripture (The Bible):

In the OT, the commonest term טאח chata' (Exodus 32:30) means missing the mark or

erring. Also, the word שע pesha‛ is used (Proverbs 28:13), where sin is a sense of פ

active rebellion, a trespass or transgression of God’s will.

6 Graham Beynon, “An Introduction to the Fall and Sin,” Theology Network,

http://www.theologynetwork.org/christian- beliefs/the-fall-and-sin/starting-out/an-introduction-to-the-fall-

and-sin.htm (14/04/2012)

7http://www.ramakrishnavivekananda.info/vivekananda/volume_8/lectures_and_discourses/is_vedanta_the_future.htm

http://www.theologynetwork.org/christian-

http://www.ramakrishnavivekananda.info/vivekananda/volume_8/lectures_and_discourses/is_vedanta_the_future.htm


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The major word used in NT is αμαρτια – hamartia- (Matthew 1:21), which also

denotes the aspect of missing the mark. It covers the thought of failure, fault,

concrete wrongdoing. The most characteristic feature of sin is that it is directed

against God (even when the sin is against another!). For Paul, sin (hamartia) is not

just a conscious transgression of the law but a debilitating ongoing state of enmity

with God.

3. Origin and Universal Nature of Sin

The origin of sin is indeed a mystery and is tied in with the problem of evil. Definitely the

story of Adam and Eve does throw light on the universal human predicament. It tells us

that prior to human sin there was demonic sin which provides the occasion for human

transgression.

Our first parents being the root of all mankind, the guilt of their sin was imputed, and the

same death in sin and corrupted nature were conveyed to all their posterity, descending

from them by ordinary generation. Adam was constituted by God the federal head and

representative of all his posterity, as he was also their natural head, and therefore when

he fell, they fell with him (Romans 5:12-21; 1 Corinthians 15:22-45). His probation was

their probation, and his fall their fall. Because of Adam's first sin all his posterity came into

the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2)

of guilt, as having judicially imputed to them the guilt of Adam's first sin.

"Original sin" is frequently and properly used to denote only the moral corruption of

their whole nature inherited by all men from Adam. This inherited moral corruption consists

in (1) the loss of original righteousness; and (2) the presence of a constant proneness to

evil, which is the root and origin of all actual sin. It is called "sin" (Romans 6:12,14,17;

7:5-17), the "flesh" (Galatians 5:17,24), "lust" (James 1:14,15), the "body of sin"

(Romans 6:6), "ignorance," "blindness of heart," "alienation from the life of God"

(Ephesians 4:18,19). It influences and depraves the whole man and its tendency is still

downward to deeper and deeper corruption, there remaining no recuperative element in

the soul. It is a total depravity, and it is also universally inherited by all the natural

descendants of Adam (Romans 3:10-23; 5:12-21; 8:7).

The biblical witness also affirms that sin is universal. "All have sinned and fall short of the

glory of God," Paul declares (Romans 3:23 RSV). "There is not a righteous man on earth

who does what is right and never sins" (Ecclesiastes 7:20 NIV). "Who can say, 'I have kept

my heart pure; I am clean and without sin'?" (Proverbs 20:9 NIV). "They have all gone

astray," the psalmist complains, "They are all alike corrupt; there is none that does good,

no, not one" (Psalms 14:3 RSV).

4. Nature of Sin:

The nature of sin can be seen most clearly in the actions of the fall in Genesis 3 which

functions as the archetypal8 sin. While the fall of Adam and Eve is unique in being the first

sin it sets the pattern for the sin of the rest of humanity.

1. Sin is experienced as nonconformity to the law of God. Sin of Omission: not doing what

God commands us to do.

2. Sin is also defined as transgression of law. Sin of commission: whereby we commit

actions prohibited by God.

3. Sin is an action committed by reasonable creatures. We are moral agents because our

mind and will are capable of moral actions. When we do what we know is wrong we choose

to disobey God.

4. Sin is also an attitude. Here we realise that sin is within us and the act of sin is only a

result of the attitude of sin within us! (1 Kings 11:11, Romans 1:28) 5. The essential nature of sin is that of not living with God as God, expressed by an act of

disobedience against God’s rule as expressed in His word, instead of the created pattern

8 Representing or constituting an original type after which other similar things are patterned


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of living with God as our God whose word is trusted and obeyed. Thus, in the Bible, sin is

described in a variety of ways9: a. rebellion against God’s lawful authority (Genesis 2:16-17);

b. a lack of trust in God’s word of command and word of promise (Genesis 3:4); taking

the privilege of deciding the rights and wrongs of creation in place of God whose

creation it is (Genesis 3:5);

c. a lack of thankfulness to God for His good and gracious provision and instead a desire

for more than He has given (Genesis 3:6; Romans 1:21);

d. a choice to worship and follow part of the creation rather than the creator with the

related imagery of ‘idolatry’ (Romans 1:23); e. an elevation of self with a desire ‘to be like God’ (Genesis 3:5);

f. a failure to glorify God as the one and only God (Romans 1:21);

g. Hostility to God expressed in defiance of His rule and orders (Romans 8:7; Colossians

1:21).

The devil of course tempts us to sin and we can see a parallel between his nature and the

nature of sin. Sin is self-exalting pride and independence from God and that was the devil’s

downfall before it was ours (1 Timothy 3:6).

5. The Effect of Sin:

The fall had devastating effects not only on Adam and Eve but also on all humanity to

follow. The effects can be thought of in a number of ways.

A. In Relation to God:

Mankind is unfit to stand in the presence of God. Adam’s expulsion from the garden of

Eden gave an expression to man’s spiritual separation (relationship) from God- he is unfit

to stand before God and enjoy the intimacy of God’s presence. More than that, the warning

of Genesis 2:17 was that disobedience would result in ‘death’. This means that human life

now ends in physical death (Genesis 3:19) and beyond that is the prospect of eternal death

in terms of punishment by God (Romans 2:5; Revelation 21:8).

So, man becomes subject to the Wrath of God (Romans 1:18-24)! He becomes subject

to God’s hatred towards sin and wrongdoing because of His Holiness. His righteous anger

is against this rebellious power that has entered into the world and life and has wrought

such havoc among His creatures. His anger is more towards the sin than the sinner.

Mankind has also lost the freedom to conform to the Divine purposes and has become

enslaved to Sin (John 8:34, Romans 7:21) Because of this instability, he has lost the

original capacity to love God and live for God; he is incapable of doing God’s will.

By virtue of our link with Adam10, we are also under penalty. Paul explains that when one

sinned we all sinned and by reason of this act we become sinners and are liable to guilt

and punishment. (Romans 5:12, 15-19). However, it is our actual sin which makes us

guilty11 and condemns us. (Psalms 51)

In our relation to God as Judge and to the penal requirements of His Law- which declares

that the soul that sins shall die- we stand condemned! (Ezekiel 18:20, Romans 3:1-19).

9 Graham Beynon, “An Introduction to the Fall and Sin”

11 Bergsten states that guilt arises from consciousness of relation. It has a vertical and a horizontal dimension. He states;

“Guilt arises from consciousness of relation. This consciousness of relation may pertain only to the things of this world,

and yet be accompanied by a real, ethical sense of guilt-a “horizontal” significance. We become aware that we have

betrayed the ideals we have held concerning our attitude to other men and women or to human nature in general. A

religious person also has a consciousness of relation that may be described as “vertical” in contrast to the other. Its

perspective includes that which is not of this world. It reaches out of the heights and depths of spiritual reality.

Consequently, the religious feeling of guilt expresses more than a sense of moral responsibility. It is more penetrating

and intense than any other guilt feeling. The individual stands in conscious relation to God himself. In this experience of

guilt the main problem is not the opposition of the individual to social demands and physical necessity. It is a question of

being, of eternal life.” (Gӧte Bergsten, Pastoral Psychology (London: George Allen and Unwin Ltd, 1951),149-50)


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While there is no condemnation for those who are in Christ Jesus (Romans 8:1),

nevertheless, apart from Christ Jesus, all men stand under the sentence of death (Romans

1:32, 2:8).

Our sin also brings us to a state of ignorance of God, a state of Insensitivity whereby

we are unable to understand the things of God. (2 Corinthians 3:14, 4:4). “Jesus can

describe us as ‘evil’ (Matthew 7:11). He can say that our hearts now produce such things

as evil thoughts, sexual immorality, murder, theft, adultery, greed, malice, arrogance, etc

(Mark 7:21-23). We think we are free but actually we are only free to sin – we are slaves

to sin (John 8:34) and are unable to obey God (Romans 8:7-8).”12

B. In Relation to one another (Neighbour):

Sin has had its effect on the relationship between one-another. “Rather than being

characterised by loving community our relationships now involve discord, hatred, lies,

jealousy and so on. It is salient to note that in the third chapter of Genesis, after the fall

comes the first murder. In addition, descriptions of sin are commonly characterised by

ways in which our horizontal relationships have become disordered as well as how the

vertical relationship with God has been shattered”13 (e.g. Mark 7:21-22; Galatians 5:19-

21). Sin brings conflict and produces great division and discrimination. It produces

selfishness and exploitation. No wonder Adam put all the blame on Eve. (Genesis 3:12)

C. In Relationship to Oneself:

Man exists in inner conflict and division (Romans 7:23). Inner conflict is expressed in

shame, inferiority, and discomfort with our self. One is robbed of self-confidence and self-

acceptance (Genesis 3:7-8). The effect of sin is also manifest in human pride - he makes

himself the standard of reality and makes his own reason and experience the measure of

truth. Such pride is expressed in self-righteousness. (Gal 6:7).

D. In Relationship to the Created Order.

Man in his sinfulness has played his part in the destruction, waste and pollution of the

earth’s resources and our collusion in the toxic idolatry of consumerism. We have failed in

our role of godly fulfilment of the mandate to provide for human welfare and needs by

exercising responsible dominion and stewardship. (Genesis 1:28)

This stewardship was God's intended mission for humanity in creation, but we were

unwilling to accept our creaturely status as stewards. We wanted to be like God, we wanted

to be gods, and so we broke the harmony of creation (Genesis 3). We no longer care for

and nurture God's creation, but we dominate and try to make all things our own.

E. Implication of this doctrine

a. Shouldn’t wilfully continue in sin.

b. Have concern and compassion for sinners.

c. Urgency in evangelism- take efforts to provide clear and full teaching about sin in our

preaching and teaching.

Questions

1. How would you explain the ‘image of God’ in human beings? What are the

implications of the ‘image of God’ in us? 2. What is our responsibility to the rest of creation since we are the ‘crown of God’s

creation’

3. What is the impact of sin on education, politics, sociology, business, arts &

entertainment, media? What do these approaches have in common and how do

they differ?

4. Discuss in groups the solution to sin posed by each of these areas.

12 Graham Beynon, “An Introduction to the Fall and Sin” 13 Ibid.,


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5. What human shortcomings and failures frustrate you most (in others and yourself),

what can be done to address this situation? 6. Explain the bearing of this doctrine on issues like ‘gender issues’, social inequalities,

discrimination, etc?


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V. Redemption from the guilt, penalty and power of sin only through the

sacrificial death (as our Representative and Substitute) of Jesus Christ, the

incarnate Son of God

1. Redemption means:

To rescue or to buy back by means of paying a ransom price. Mark 10:45; Matthew

20:28

Jesus came to rescue man from the slavery of sin, by taking the penalty of man’s

sin on Himself. Ephesians 1:17; Romans 5: 9

Sinners have forgiveness of sin through the redemption in Christ. Colossians 1:14

Jesus has (bought) purchased us with His own blood. 1 Corinthians 6:20, 7:23;

Revelation 5:1, 14:3,4

He came to redeem us from

the curse of the law. Galatians 3:13, 14

all wickedness. Titus 2:14

the empty way of life. 1 Peter 1:18

the present evil age. Galatians 1:4

the dominion of darkness. Colossians 1:13

Redemption means deliverance from evil by payment of a price called ‘ransom’. In

the NT the price is the atoning death of the Saviour. In Ephesians 1:7 we read

‘Redemption through His blood’. Here the blood of Christ is clearly regarded as the

price of redemption.

The word Salvation is derived from the Latin word ‘Salvare’ that means ‘to save’. In

Greek the word for Salvation is ‘Soteria’ meaning cure, recovery, remedy, rescue....

Salvation may be broadly defined as an action or result of deliverance or

preservation from danger, disease, or death implying safety, health & prosperity.

I. Salvation in other Religions

A feeling of inadequacy or shortcoming (man not being what he was meant to be)

is common to all mankind. Most world religions offer attempts at remedying this

situation by different means.

Hinduism: Moksh-release or deliverance from the cycle of birth-death-rebirth.

The 3 main ways prescribed are

1. Jana Marga (The way of Knowledge). Remedy for the ignorance that ties a person

to the cycle of rebirths (‘Samsara’). Attained by learning, ascetic practices including

meditation, yoga etc.

2. Karma Marga (The way of Action). Perform your task in your life well!

3. Bhakthi Marga (The way of Devotion). Salvation seen as a gift of god, not entirely

by human striving. Acts of worship, rituals and ceremonies. Devotion to a particular

deity.

These means are not mutually exclusive. The Bhagawad Gita recommends all three.

Buddhism: Nirvana (quenching) - Subduing the desire which keeps a person

prisoner to the cycle of rebirths by reason of his action (Karma). Desire has to be

kept aside before release is obtained. The Buddha pointed to the ‘Middle way’;

neither a sensual life nor extreme asceticism. It’s taught in the eight-fold path.

Nirvana is attainable in this life only for the ‘enlightened’.

Jainism: Salvation is freeing one’s soul from matter. Acquired through the ‘Three

Jewels’; Right Knowledge, Right Faith & Right Conduct, i.e. knowing the Jain creed,

believing it and following it.


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Islam: Islam makes no difference between spiritual and secular life. No teaching on

salvation. Worship and activities of life as a whole should be governed by the Islamic

law of ‘Sharia’. The Five pillars of Islamic Faith advocated involves the testimony of

Faith, Prayer, Alms giving, Fasting and Hajj. A Muslim who follows these tenets may

attain heaven.

II. The Biblical doctrine of Salvation

The Bible is very clear and plain about its doctrine of salvation. This may be

summarized as follows (in each of these aspects it will be seen how unique and

unparalleled a doctrine it is in comparison with other faiths):

1. Man is in need of salvation. Why? Because of sin and its consequences. The concept

of Sin is rebellion against God. Not just actions, but also attitude. (Mark 7:21,22)

2. Salvation is from sin. (Matthew 1:21).

3. Man is incapable of saving himself. He cannot attain salvation. He can only accept

it. This can be and has to be in the ‘Here and Now’. Eternal life starts here (John

5:24, 1 John 5:12).

4. The initiation and performance of salvation is entirely by God. In all other religions,

man seeks God. The Bible speaks of a God who came seeking man; “Where are you?

(Genesis 3:9)”.

5. Salvation is by grace through faith. It is independent of any human effort or merit.

(Ephesians 2:1-10)

6. God has a definite plan of salvation; made by the triune God ‘before the foundation

of the world’ (1 Peter 1:18-20, Revelation 13:8). It was not an emergency measure.

The plan of God was a Person- Jesus Christ (John 14:6, Acts 4:12). It was not the

teaching of Jesus or His sinless life, but His death and resurrection that saves. Even

in the Old Testament times, salvation was granted by the merit of the blood of Christ

in anticipation, and not by keeping the law or through sacrifices alone (Romans

3:20, 25; Hebrews 10:4, 10)14

7. This plan has to be personally appropriated through the repentance of sins and faith

in the redemptive work of Christ (Mark 1:15, Romans 10:9).

14 Propitiation refers to the removal of wrath by the offering of gifts. But since Christ was offering himself to appease the

wrath of God (Himself being God) there is no offering to but by Himself for us. (2 Cor 5:19). Hence to avoid any suggestion

of ‘placating an angry deity’, some writers opt for the term ‘expiation’ as an alternative to propitiation. Expiation implies ‘removal of guilt’ but without any particular explanation of how this is effected. (Bruce Milne, Know the Truth, IVP, p198.)

Atonement arises from the Biblical teaching that due to man‘s ignorance of God and the resultant sins, man‘s relationship

with God was severed, and man as a result faced just punishment. However, God’s love compelled Him to ‘send his Son as

an atoning sacrifice for man‘s sins, and as a result of this atonement, man was reconciled to God. Throughout the Bible there

appear several dominant streams of teaching regarding this event. The first, and clearly the most prominent, is that of

sacrifice. Throughout the Old Testament, the Israelites were to offer sacrifices, usually of animals, to atone for their sins.

The Old Testament taught of four main types of sacrifice: the burnt offering, the peace offering, the sin offering and the guilt

offering. In this system the sacrifice had to be offered with a genuinely penitent heart and had great emphasis on the

importance of the value of the sacrifice to the guilty party. If offered as prescribed, the offending party would be reconciled

to God. The New Testament continues with the teaching of sacrifice but holds that Jesus, the Son of God, was the ultimate

sacrifice and has in his death and resurrection reconciled man to God. The author of Hebrews tells us that ‘believers have

been made holy through the sacrifice of the body of Jesus Christ once for all’, and the Apostle John wrote that ‘Christ is the

atoning sacrifice for man‘s sins.’ These are merely examples of the teaching regarding the atonement and the sacrifice of

Jesus throughout the New Testament. Often viewed similarly to the sacrificial stream, Christ is said to have given his life ‘as

a ransom for many’ by several authors throughout the New Testament. (Daniel Glynn, “Theories of the Atonement,”

http://www.1way2god.net/tta.pdf)

http://www.1way2god.net/tta.pdf)


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Death of Christ:

1. The death of Jesus Christ is mentioned more than 120 times in the New Testament

and is spoken of many times by the prophets in the Old Testament.

2. The death of Jesus Christ was vicarious (Matthew 20:28). He was God’s substitute

for sinners (2 Corinthians 5: 21). On the cross, Christ was made sin for sinners. By

faith in Him, the sinner is made righteous with the righteousness of God.

3. The death of Jesus Christ was natural (John 19:31-37), by natural death; we mean

that His spirit and soul were separated from His body.

4. The death of Jesus Christ was unnatural (Romans 6: 23). By an unnatural death we

mean that since He was sinless, in that He committed no sin (1 Peter 2: 22)-had no

sin (1 John 3: 5)- knew no sin (2 Corinthians 5:21)-before He could die, He had to

be made sin for us. Therefore, His death was unnatural.

5. The death of Jesus Christ was preternatural (beyond what is natural) (Revelation

13:8). It means that the death of Jesus Christ was not an afterthought of God; it

was the forethought of God.

6. The death of Jesus Christ was supernatural (John 10: 17,18). Jesus said, “No one

takes (life) from me”. Then He said, “I lay it down of myself (supernaturally).” “I

have the power to take it again (supernaturally).” This He did on the cross, and

three days and three nights later, He took life up again when He rose from the dead.

Only God in the form of man could die a vicarious, natural, unnatural, preternatural

and supernatural death.

7. Further we see that the death of Christ is for reconciliation. It means that the

atonement meets the need of man and it satisfies the love and holiness of God thus,

reconciling both. (Romans 5:10, 2 Corinthians 5:18-20, Colossians 1:20-22).

8. His death also satisfies the law. By His obedience Christ fulfilled the demands of the

law and saved humanity from the condemnation of the Law. (John 10: 18, Galatians

4: 4, Matthew 5: 17, John 15:10, Romans 3: 24-26, 10:3,4).

9. His death on the cross is also sufficient. Jesus Christ instituted this universal

covenant by means of His own death and resurrection. (Matthew 26: 28, 1

Corinthians 11: 25). Therefore, the atonement wrought (formed) by Him is sufficient

and final. (Hebrews 10: 10,12,14, 9:12-14, 1 Peter 3:18).

III. The Three Phases (Tenses) of Salvation

Salvation in Christ, which begins in eternity past according to the predetermined

plan of God and extends into the eternal future, has three observable phases in the

Bible. Understanding this truth can relieve a lot of tension from the standpoint of

security and enable the believer to relax in the Lord and His grace while

simultaneously moving forward in spiritual growth.

Phase I. This is the past tense of salvation—saved from sin’s penalty. Several

passages of Scripture speak of salvation as wholly past, or as accomplished and

completed for the one who has believed in the person and work of Jesus Christ. This

aspect views the believer as delivered once and for all from sin’s penalty and spiritual

death (Luke 7:50; 1 Corinthians 1:18; 2 Corinthians 2:15; Ephesians 2:5,

8; Titus 3:5; Hebrews 7:25; 2 Timothy 1:9). So complete and perfect is this work

of God in Christ that the believer is declared permanently saved and safe forever

(John 5:24; 10:28, 29; Romans 8:1, 37-39; 1 Peter 1:3-5).

The word used is ‘justification’ (Romans 5:1) whereby through the gracious act of

God the sinner who believes is declared righteous: gives a right standing before

God. This is an act and not a process and unchanging where the question of sin is


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settled for ever. But this does not mean that God overlooks sin; He deals with it by

His grace (Romans 3:24), by faith (Romans 3:28, 5:1), by His blood (Romans 5:9),

and unto life (Romans 5:18).

Phase II. This is the present tense of salvation and has to do with present

deliverance over the reigning power of sin or the carnal nature’s power in the lives

of believers (Romans 6:1-23; 8:2; 2 Corinthians 3:18; Galatians. 2:19-20; 5:1-26;

Philippians. 1:19; 2:12-13; 2 Thessalonians 2:13). This phase of salvation in Christ

is accomplished through the ministry of the indwelling Spirit, but it is based on the

work of Christ and the believer’s union and co-identification with Christ in that work.

This process is also referred as sanctification, meaning God setting apart the person

for Himself and for service in the world.

Phase III. This is the future tense of salvation which refers to the future deliverance

all believers in Christ will experience through a glorified resurrected body. It

contemplates that, though once and for all saved from the penalty of sin and while

now being delivered from the power of sin, the believer in Christ will yet be saved

into full conformity to Jesus Christ (Romans 8:29; 13:11; 1 Peter 1:5; 1 John 3:2).

This recognizes and shows that the Christian in his experience never becomes

perfect in this life (Philippians 3:12-14). Full conformity to the character of Christ,

experientially speaking, awaits ultimate glorification.

However, the fact that some aspects of salvation for the one who believes are yet

to be accomplished in no way implies that there is ground for doubt as to the

outcome of eternal salvation because all three phases are dependent upon the merit

and the work of God in His Son, the Lord Jesus Christ.

IV. The Assurance of Salvation

“Assurance is the believer’s full conviction that, through the work of Christ alone,

received by faith, he is in possession of a salvation in which he is eternally kept

(secure). And this assurance rests only upon the Scripture promises to him who

believes”. To be assured of our salvation is to be absolutely confident that we are

saved and if we die, we would be heaven bound.

What is this assurance based on?

Assurance of salvation is never based on our feelings. For our feelings can be easily

affected by health, seasons, circumstances, environments etc. Assurance of

Salvation is therefore based on facts.

a) The Atonement is what gives a Christian his basis for assurance of forgiveness of

sin and eternity in heaven. This assurance is not arrogant presumption that we are

better than anyone else, but rather confidence based on the finished work of Christ

on our behalf on the Cross. On the cross just before He died Jesus said “It is finished’

(John 19:30). Jesus Christ has done everything necessary for our Salvation.

b) The Word of God. This is our strongest witness. Just as salvation is based on belief

in God’s Word, so also our assurance is based on His Word. He that believeth on the

Son hath everlasting life (John 3:16,36; 5:24, 1 John 5:10,13; Acts 13: 39). When

the devil tempts you to doubt your salvation, put your finger on these verses and

rebuke the devil. Let the Scripture be the foundation on which you build a strong

assurance.


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c) The witness of the Holy Spirit. The inner witness of the Holy Spirit is a

contributing factor to our assurance. The Holy Spirit is a voice of Divine assurance

(1 John 4:13) The Holy Spirit enables our mind to accept the revealed truth whereby

there is a deep inner assurance. Prior to conversion, the Holy Spirit convicted us of

sin and righteousness and judgment to come. In a believer, He speaks peace to the

soul and grants the inner rest that confirms our sonship. (Romans 8:16, Galatians

4:6)

d) Objective test of reality: Another important witness is the reality of a changed

life. Everyone around sees the change in us and thus assures our own heart that we

are saved. We are a new creation (2 Corinthians 5: 17).

Look at the following Scriptural tests of new life:

1. Confessing Christ (Romans 10: 9-10)

2. Good works (James 2:14-26; Ephesians 2:10)

3. Obedience to the Word (1 John 2:4-5; 5:2-3)

4. Not loving the world (1 John 2:15) 5. Practicing righteousness (1 John 3: 7,10; 5:18)

6. Not practicing sin (1 John 3:9-10; Galatians 5:21)

7. Love for fellow believers (1 John 3: 14)

8. Affirming Christ’s deity (2 John 9)

9. Willingness to admit and confess sin as a believer

10. Contentment amidst all circumstances (2 Timothy 1:12, Hebrews 13: 5)

11. Peace of the soul (Ephesians 2:13,14)

Why do we lack Assurance?

➢ Doubts: Assurance is to be cultivated by believing all that God says (His Word).

Still many of His children lack full assurance. Many are found to be chained to fears

and doubts. The following guidelines may be helpful:

Dealing with doubts: Recognise the doubts. You may have similar doubts:

1. “When I accepted Christ nothing happened -I did not feel different.”

2. “I don’t know whether I believed in the right way.” 3. “I don’t have the witness of the Spirit.”

4. “I believe I have committed the unpardonable sin.”

5. “My life does not show I am a Christian. I have failed so miserably.”

When doubts arise, examine yourself. The following questions may help pinpoint

one’s true spiritual state: “Have you ever known conviction of sin during your life?”

or “On what are you basing your hopes of heaven?” or even may be “When and

under what circumstances did you receive Christ?”. In case there is a doubt consider

a prayer of commitment to Christ as Lord and Saviour.

➢ Not obeying the revealed will: Sometimes we tend to lack assurance simply

because we are unwilling to carry out the known will of God. Obedience to all that

He reveals results in an assurance nothing can disturb. ➢ Certain other hindrances for assurance of salvation:

a) Failure to trust the Word of God.

b) Spiritual drowsiness c) Worldliness

d) Sin and Backsliding

Assurance of Salvation is a spiritual birth-right of every believer. It does not lead to

indifference and smug contentment, as many contend it does. It can result in a deep

joy and a loving response to Christ because of His love for us (1 Corinthians

6:19,20).

Let us enjoy this privilege and our duty to enjoy such an inner possession.


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Conclusions:

An individual can know he/she is saved only on the basis of whether they are trusting

in Christ’s atonement for their sin (1 John 5:11-13). Our “eternal security” gives us

“assurance”. Christians may be living in serious sin or do commit sin. But if a person

has in fact trusted in Christ, they are saved. What is needed is to confess our sin (1

John 1:9) repent and begin to live in the victory that the Spirit provides and God

intends. We don’t need to question our salvation; we need to grow in it.

2. Redemption from guilt, penalty and power of sin

a. guilt–guilty before God and guilty before ourselves due to sin.

b. penalty of sin–punishment of sin–the wrath of God upon us and condemned to

death. Psalms 90:7-9; Romans 5:16, 18,19

c. power of sin –we were slaves to sin and Satan. John 8:34; Acts 26:18; Romans

6:16; 2 Timothy 2:26; 1 John 5:19

d. redemption from the guilt and penalty, means we are justified freely by grace

(i.e. Justification by faith) Romans 3:24

e. redemption from the power of sin (sanctification) 1 Thessalonians 5:23

f. redemption from the presence of sin (glorification). Revelation 21: 3,4, 1

Corinthians 15: 53-56

3 Sacrificial death of Jesus Christ

a. Sacrifice - a concept in many religions for the removal of sin

b. OT sacrifice- the blood and death of the unblemished animal indicated the blood

and death of the sinner–symbolic of the death of Christ. John 1:29, 8:46, 1 Peter

2:24

c. death of Christ was a sacrifice. Hebrews 10:10; 1 Corinthians 5:7

d. death of Christ was an atoning sacrifice for our sins. Romans 3:25; 1 John 2:2,

4:10

e. death of Christ was once for all. Hebrews 7:27, Hebrews 9 :12, 26, 28

f. all human merit is entirely excluded. Ephesians 2:9, 1 Timothy 2: 4

g. the merit of Christ is the sole merit for acceptance with God. John 14:6, Acts

4:12

4. Representative–died for us

a. Jesus died as our representative. Romans 5:8; 1 Corinthians 15: 3; 1 Peter 3:18;

1 John 3:16

b. This word stresses that Christ acts on our behalf, closely identifying with us: it

tells us that He acts in our interest and does things for us that we could not do for

ourselves.

He is like an ambassador representing us in another country. Jesus became man in order

to be like us and save us. Christ is our ‘High priest’ (Hebrews 3:1). As high priest, He

offered himself as a sacrifice, making atonement for our sin. After having obtained eternal

redemption through His own blood He entered the Holy place representing us before God

for the cleansing of our sins. Presently, Jesus is seated in the heavenly realms as our head

and representative. In Him, we are also seated in the heavenly realm and are co-heirs

with Him (Ephesians 2:6).


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5. Substitute

a. Jesus Christ died instead of us.

b. Christ took our death upon Himself and He became our substitute.

Mark 10:45, 1 Peter 2:24, Isaiah 53:5, Matthew 26:28, 2 Corinthians 5:19

c. Jesus carried the judgement of God which we deserved.

d. Jesus died as a vicarious sacrifice (i.e. filling the place of another)

Matthew 20:28, 2 Corinthians 5:21, Galatians 2:20, Philippians 2:8,

Hebrews 2:9-14

“By substituting himself for us, Jesus actually bore the punishment due us, appeased

the Father, and effected a reconciliation between God and man.” (Erickson)

6. The incarnate Son of God

i. Incarnation

a. The two verses which summarise incarnation.

John 1:14, 2 Corinthians 8:9

b. Son of God became the Son of man–incarnation speaks of the humanity of Jesus

Christ.

i. He is called a man. Acts 2: 22

ii. He had human nature, characteristics and emotions such as thirst,

hunger, weariness, sleep, compassion, joy, etc.

John 4: 6, Matt 21:18, John 19: 28, Mark 3: 5, Hebrews 4:15, John 11: 33

iii. He had a physical body and He was fully human yet without sin.

iv. The incarnation is God with us and one of us.

ii. Son of God

a. Expresses the relationship between the Father and the Son.

b. Son of God speaks of His deity - Jesus was fully divine.

i. NT authors attribute deity to Him. Romans 9:5

Colossians 1:15,20 Philippians 2:5-11, Hebrews 1:3-8; Titus 2:13

ii. Jesus claimed to be God. John 10:30-33

iii. Jesus accepted worship. Matthew 28:17, John 20:28

iv. Jesus has authority to forgive sins. Mark 2:5-9

c. ‘Son of God’ carries with it the idea of personal deity, sameness of nature,

equality of being, unity, harmony etc. with the Father. John 5:18

“Jesus ‘humanity means that His atoning death is applicable to human beings; His ‘deity’

means that His death can serve to atone for the sins of all mankind.” (Erickson)


a. Jesus Christ is the only mediator between man and God. 1 Timothy 2:5 (there

is no other way of salvation but by the grace offered through Christ)

b. We should glorify God with our bodies. 1 Corinthians 6:19-20

c. We should live for Him, who died for us. 2 Corinthians 5:15

d. We should tell others the good news that no more sacrifice is needed.

Hebrews 10:18


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e. We do not fear death because we are redeemed 1 Corinthians 15:55-57

f. Although salvation is free, it is costly, for it cost God the sacrifice of His Son. So

we must never take our salvation lightly. Also we should be grateful for what God

has done by loving Him and by emulating His self-giving character.

Questions

1. How can we relevantly communicate the uniqueness of Christ and the gospel of

salvation by grace as we live in a pluralistic society (with its multiplicity of faiths)?

2. Identify the possible challenges and issues we may face in the process of communicating

the gospel in our context?

3. “I may say that I have never been interested in a historical Jesus. I should not care if

it was proved by someone that the man called Jesus never lived, and that what was

narrated in the gospel was a figment of the writer’s imagination. For the Sermon on the

Mount would be still true to me.” Respond to this comment of Mahatma Gandhi?


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VI. The resurrection of Jesus Christ from the dead.

The resurrection of Jesus Christ is one of the key foundations of the Christian faith.

The resurrection of Jesus Christ from the dead and His appearance validates the divinity

of Jesus Christ. Without the resurrection, Jesus’ death would only be that of a man or

a noble martyr. It is the resurrection which makes Him unique.

1. The Resurrection was foretold

Acts 2:31 and Psalms 16:10

Jesus had said that He would die and rise again on the third day John 2:19-22, Matthew

16:21, Matthew 17:9, Mark 10:33-34, Luke 24:6-7

If the resurrection of Jesus is true, then it is the fulfillment of the prophesies and He is

indeed the Son of God. That was the reason why the chief priests made up a story

refuting the resurrection of the Lord Jesus and widely circulated it among the Jews.

Matthew 28:11-15

2. False theories which deny the truth of the resurrection

There are a number of false theories denying the truth of the resurrection

❖ Theft theory…. Disciples stole the body of Jesus

❖ Wrong tomb theory…… The women and the disciples went to another tomb

which was empty

❖ Swoon theory…… Jesus did not actually die but only swooned

❖ Hallucination theory…. post resurrection appearances were only wild dreams of

the disciples

❖ Ghost theory……. The disciples saw only His ghost and thought it was Jesus

❖ Fraud theory…….the whole story of resurrection is a hoax, a deliberate attempt

to prove that Jesus resurrected from the dead

3. Evidences for the Resurrection

The fact about the death and burial of Jesus Christ –the phrase ’from the dead’, is

very significant, because it emphasizes that Jesus was really dead. Matthew 27:50,

57-59, 66; Mark 15:44,45; John 19: 33–35

A. The empty tomb Matthew 28:6, Mark 18:1-8, Luke 24:1-12

Roman guards at the tomb, non-removal of grave clothes, the seal on the tomb

by the Roman government, the stone which was rolled away. All these disprove

the false theories that Jesus did not really resurrect.

B. The testimony of the angels Matthew 28:5-6, Luke 24:5-7

Post resurrection appearances of Jesus

❖ To Mary Magdalene John 20:14, Mark 16:9

❖ To women returning from the tomb Matthew 28:9,10

❖ To Peter Luke 24: 12, 34, 1 Corinthians 15:5

❖ On the Emmaus road Luke 24:13-33

❖ To the apostles Luke 24:36-43, John 20: 19-24

❖ To Thomas John 20:26-29

❖ To the seven disciples by the lake of Tiberias John 21:1-23

❖ To the eleven disciples Matthew 28:16-20, Mark 16:12-20, Luke 24:36-52

❖ At the ascension Acts 1:3-12

❖ To 500 plus disciples, Peter, James, all other apostles and Paul 1 Corinthians

15: 5-8

❖ To the disciples over a period of 40 days Acts 1: 1-3, 10:41

❖ To Stephen Acts 7:55-56


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❖ To John at the island of Patmos Rev 1:10-19

C. The transformed lives of the disciples

The disciples who were very timid, boldly testified that they were eye witnesses

of the resurrected Christ Acts 2:32, 3:15 .5:32. They were prepared to suffer

for Him and all the other disciples, except Apostle John, were martyred.

4. The nature of the resurrection of Jesus Christ

• He had flesh and bones and the same body He had earlier Luke 24:39,40

• He had nail marks John 20:27

• He was able to come inside locked rooms John 20:19,26

• He ate with the disciples Acts 10:41, Luke 24:43

• It was a glorious body Philippians 3:21

• It was immortal, cannot die again Romans 6:9

5. The practical implications of the resurrection of the Lord Jesus Christ

➢ This makes Christianity unique.

➢ The divinity of Christ is proved Romans 1:4

➢ Resurrection gives us the assurance that we too will resurrect

➢ Power of His resurrection is available to us. Philippians 3:10, Ephesians 1:19-22,

Ephesians 3:20.

➢ Jesus is alive today - He is a living God seated at the right hand of God. Colossians

3:1, 1 Peter3:22, Ephesians 1:20. He is alive and interceding for us Romans 8:34,

Hebrews 7:25

➢ He will come again for final judgment Acts 1:11

➢ All prophecies in the Bible concerning His death and resurrection became true and

it is a proof that all the other prophecies also are true and will be fulfilled.

6. Importance of the resurrection of Christ

The resurrection of Christ is categorically the central tenet of the church. 1 Corinthians

15:14 ‘Without faith in the resurrection there would be no Christianity at all’–Michael

Green

Why is the resurrection of Jesus so important?

There are three reasons:

a) It tells us about God: Ask the Jews about God and they will probably tell, ‘The

God of Israel is the God who revealed himself to Abraham, Isaac and Jacob; the

God who led the people out of Egypt and into the Promised Land through great

signs and wonders. In other words, the Jews will tell us a story about God – the

story about how God acted decisively on their behalf. If we turn to the NT, it tells

another story – the story of Jesus Christ. As this story reaches its climax, we are

struck by the account of the resurrection of Jesus from the dead. Here we see God

acting on behalf of humanity. He exerted His power to raise Jesus from the dead.

b) It tells us about Jesus: The resurrection singles out Jesus as unique. The central

and decisive doctrine of the divinity of Jesus Christ is grounded in this event. It

declares that the Jesus who died upon the Cross is none other than the Son of God.

Jesus is not merely another human who suffered unjust and cruel execution at the

hands of the Romans. He is the Son of God, suffering pain and rejection for us.

Thus, the cross reveals the love of God for sinners (Romans 5:8; Galatians 2:20).


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For if it was not God who died on the Cross, then, it is not a demonstration of God’s

Love. If we lose sight of the divinity of Christ, we will lose forever the insight that

it is God Himself who shows us His love on the cross.

c) It tells us about ourselves: In the NT, we read that we share in the resurrection

of Jesus. We believe that we are united (baptized) into the death of Christ (Romans

6:1-10). If we are united to Christ in His death, then we are also united with Him

in His resurrection and we have a hope that we will be transformed into His likeness

in our resurrected selves (Romans 8). By dying, Christ invaded the very territory

of Satan himself, and by His resurrection he overcame the one who holds the power

of death. Therefore, we can have a new attitude towards death. Through faith, we

will share in the resurrection of Christ. Socrates may have taught us how to die

with dignity – but after Christ’s resurrection, we are able to face suffering and death

with real hope – a hope that goes beyond death.


a. this makes Christianity unique

b. Jesus is alive today, and He is the living God. Hebrews 7:28, 13:8

c. Resurrection implies that God vindicated Jesus Christ as the Lord

d. Deity of Christ is proved Romans 1:4

e. Assurance of our salvation and our resurrection. Acts 24:15, 1 Peter 1:13

f. We have a living hope. 1 Peter 1:3, 21, Romans 8:10,11

g. Power of His resurrection is available to us. Philippians 3:10, Ephesians 1:19-22

h. We must be witnesses of His resurrection. Luke 24: 46-48

i. He will come for final judgement Acts 1:11, 2 Thessalonians 1:7,8

Questions

i. Is the death and resurrection of Jesus Christ a historical event?

ii. How would you establish that the resurrection of Jesus was a historical event?


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VII. The necessity of the work of the Holy Spirit to make the death of Christ

effective to the individual sinner, granting him repentance towards God and

faith in Jesus Christ.

The Holy Spirit is not a power or an influence of God, as many people think. He clearly

stands out in the pages of the Bible as a divine person. He is a person because He

possesses certain characteristics of persons. He has intelligence and emotions which are

not there in inanimate forces.

❖ He tells Acts 8:29,13:2, Revelation 2:7

❖ He teaches Luke 12;12, John14:26

❖ He convicts John 16:8

❖ He searches 1 Corinthians 2:10-11

❖ He testifies John 15:26, Romans 8:16

❖ He intercedes Romans 8:26

❖ He stops Acts 16:6,7

❖ He compels Acts 20:22

❖ He warns Acts 20:23

❖ He is grieved Ephesians 4:30

❖ He makes overseers Acts20:28

The Holy Spirit has

▪ Intelligence John 14:26

▪ Feelings Isaiah 63:10, Ephesians 4:30

▪ Will Acts 16:7, 1 Corinthians 12:11

The Bible uses the personal pronoun “He” in referring to the Holy Spirit

John 15:26, 16:18, 16:13 and 16:14

The exception is Romans 8:16 and 8:26 in KJV. The word “itself” is used in KJV and not

He. This is a translation mistake. But in other versions and vernacular versions, it is

translated as “He”.

The Holy Spirit is the third person of the Trinity and is distinct from the Father and

the Son. Some people think that the Holy Spirit is the ‘spirit of the Father “or the ‘spirit of

the Son“ and not a separate, distinct person.

▪ At the baptism of Jesus in Luke 3:21-22, three distinct persons were there

▪ During baptism, we are baptized in the name of the Father, Son and the Holy Spirit

- three distinct persons

▪ In the benediction given in 2 Corinthians 13:14 “Grace of the Lord Jesus Christ,

love of God and the fellowship of the Holy Spirit”

▪ In John 14:16, the Son asks, the Father sends and the Holy Spirit comes to abide

▪ In Acts 2:32-33 The Son is exalted to the right hand of God, the Father is on the

Throne and the Holy Spirit is received by the Son and given to the Church

1. The function or work of the Holy Spirit

A. In the Old Testament

He was present during the creation of the world (Genesis 1:2)

In the creation of man(Job 33:4) and all creatures (Psalms 104:30)

He used to come and empower some selected people to enable them for certain

tasks.

Saul 1 Samuel 10:6

David 1 Samuel 16:13

Samson Judges 14:6, 19 and 15:14


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Bezalel, the craftsman Exodus 31:2-3

Joshua Numbers 27:18

Othniel, the judge Judges 3:10

He was not permanently residing in the individuals’ lives during the Old Testament.

It depended upon the person’s obedience and He could withdraw. Judges 16:10

(Samson), 1 Samuel 16:14 (Saul)

David prays “Do not take away your Holy Spirit from me“ Psalms 51:11

B. Author of the Scriptures

He is the one who inspired the people who wrote the scriptures

2 Peter 1:20-21, 2 Timothy 3:16

He teaches all things and brings to memory all that Jesus taught. John 14:26

C. In the life of Jesus

Jesus was conceived of the Holy Spirit Luke 1:35

Jesus was led into the wilderness by the Spirit to be tempted by the devil Matthew

4:1

Jesus was anointed with the Holy Spirit and power Acts 10:38

D. Work of the Holy Spirit in the New Testament

The good news for believers in the New Testament is that the Holy Spirit will no

more dwell in us as an occasional visitor but will indwell us forever.

After His ascension Jesus sent the Holy Spirit into the world to carry on His work.

At the point that you received the Lord Jesus Christ as your Lord and Saviour, you

received a heavenly guest who took up residence within you. The Holy Spirit is God

in residence within you. He lives in every Christian from the very moment of

salvation. 1 Corinthians 3:16, 17 and 1 Corinthians 6:19, Romans 8:11 and James

4:8

2. The necessity of the work of the Holy Spirit

a) No one can become a Christian by their own unaided willpower.

b) No one can confess ‘Jesus is Lord’ except by the Holy Spirit 1 Corinthians 12:3;

John 6:55

c) The Holy Spirit convicts us and leads us to repentance and faith in Christ

3. The work of the Holy Spirit in the sinner

a) convicts the sinner John 16:8-11

b) regenerates and renews the sinner John 3:3,5; Titus 3:5

c) in regeneration the sinner is indwelt by the Spirit .1Corinthians 6:19;

John14:16-17

d) the Holy Spirit leads the sinner to repentance towards God

➢ Repentance is turning away from sin to God. Acts 2:21,3:26,

1Thesssalonians 1:9, Luke 3:8, Isaiah 55:7

➢ Repentance is accompanied by godly sorrow for sin. 2 Corinthians 7:10

➢ Repentance is a command of God. Luke13:3,5; Acts 2:38,17:30

➢ Repentance is a gift of God. Acts 11:18, 2 Timothy 2:25

e) The Holy Spirit leads a sinner to faith in Christ

➢ Faith is in Jesus Christ, because He died for the sinners. Acts 4:12, John

15:6

➢ Faith is ‘believing in Jesus Christ’ for our salvation. Ephesians 2:8, 1

Corinthians 12:9, Romans 10: 9,10


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➢ Faith comes from the Word of God. Romans 10 :17

➢ The Holy Spirit applies the Word of God to our lives. John 14:26; 16:13, 1

Corinthians 2:10-14

➢ To believe is a command of God. Acts 16:3, John 3:23

➢ Faith is also a gift of God. Acts 16:14; 18:27, Ephesians 2:8


a) Since our salvation and faith is a gift of God, there is no place for boasting.

b) Conversion is a gift of the Holy Spirit - there is no credit to us.

c) Trust the Holy Spirit in our evangelism and leave the result to Him.

d) Pray for the Holy Spirit’s work on those to whom we are witnessing.

Question

Man is justified by faith (through grace) alone. If so, how does a sinner’s repentance

and faith in Christ occur?


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VIII. The indwelling and work of the Holy Spirit in the believer

1. The indwelling of the Holy Spirit

All believers are indwelt by the Holy Spirit. John 14:16,17, 23; Romans 8:9,11, 1

Corinthians 6:19

Believers are sealed with the Holy Spirit. Ephesians 1:1,13,14; 4: 30

The indwelling of the Holy Spirit occurs at the time of regeneration. Romans 8: 9

2. The work of the Holy Spirit in the believer.

Work of the Holy Spirit in new birth

It is the Holy Spirit who convinces the sinner about his sinful nature and need for

repentance John 16:8,13

Holy Spirit testifies about Jesus John 15:26

We are born again by the Spirit John 3:5-8, Titus 3:5-6, John 7:38-39

He assures us about our salvation Romans 8:16-17, Galatians 4:6

He seals us Ephesians 1:13, 4:30 The seal represents the ownership of God in

our lives, and the security of God for our lives.

Sanctification: Holy Spirit sanctifies us 2 Thessalonians 2:13, 1 Peter 1:2

Philippians 1:6 “ And I am sure of this, that he who began a good work in you will

bring it to completion at the day of Jesus Christ.” the Holy Spirit does this work in

the life of a believer. Philippians 2:12-13 Our role in sanctification - for it is God

who works in us

He provides the Christian with power for living and witnessing Acts 1:8 We can be

effective in our witnessing and Christian life when we are controlled by the Spirit.

He guides and instructs John 16:13-15, 1 Corinthians 2:11-12

He is our comforter John 14:16 The original Greek word here is “Parakletos” means

“one alongside “. He is a personal companion. He can become our best friend to

guide us and to comfort us.

He can be resisted. His authority can be rejected

He can be grieved. Ephesians 4:30 He is hurt by our disobedience

He can be quenched 1Thessalonians 5:19. He can stop functioning in us

The Holy Spirit:

a. baptizes us into the body of Christ. 1 Corinthians 12:13

b. makes our body a temple of God. 1 Corinthians 6:19

c. gives us assurance of salvation. Romans 8:15-17, Galatians 4:6

d. intercedes for us. Romans 8:26

e. counsels us. John 14:16,26; 16:7,13

f. sanctifies us. 2 Thessalonians 2:13, Romans 8:13

g. teaches us. John 15:26

h. guides us. John 16:13

i. reminds us. John 15:26

j. empowers us. Acts 1:8

k. gives life and peace. Romans 8:6

l. gives wisdom to know God. 1 Corinthians 2:6-16

m. sustains us. Psalms 51:12

n. helps us to pray. Romans 8:26

3. Baptism of the Holy Spirit

Mark 1:8 John the Baptist says ‘Jesus will baptize you with the Holy Spirit “


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Jesus says in Acts 1:5 “John baptized with the water, but in a few days, you will be

baptized with the Holy Spirit”

Paul teaches believers at Corinth (1 Corinthians 12:13) “We were all baptized by

one Spirit into one body-whether Jews or Greeks, slaves or free….”

Baptism represents the inclusion of an individual into Christ when he accepts Christ.

It is the initial receiving of the Spirit when we become part of Christ’s body. It is

not a second or third experience. Acts 2:38

Some people teach that we have to wait to receive the Holy Spirit after we believe

on the Lord Jesus Christ. That is, they teach that receiving the Holy Spirit is a

second experience.

However, consider Acts 8:14-17, Acts 10:44-47, Acts 9:17, Acts 11:15-17, 15:8-

11, Galatians 3:1-5, 14, Ephesians 1:13. These passages clearly teach that we

receive the Spirit when we obey God’s word and accept Jesus as our Lord and

Saviour. Believers are not commanded to wait to receive the Holy Spirit.

a. Jesus spoke about it. Acts 1:5(Matthew 3;11)

b. It is for all believers without exception. 1 Corinthians 12:13

c. Each believer is baptized by the Spirit only once, i.e., at the time of regeneration.

d. It joins believers to the body of Christ. Romans 6:10

e. It is primarily an act of inward cleansing of our sins by the Holy Spirit.

4. Fullness of the (filled with) Holy Spirit

a. Be filled with the Holy Spirit means ‘be controlled’ by the Spirit. Ephesians 5:18

b. It is command for all believers. Ephesians 5:18

c. It’s not a once for all experience, but an ongoing experience. Acts 2:4 ,4:31

d. Spirit filled life means a life of total dedication.

e. Spirit filled life involves not grieving and not quenching the Spirit.

Ephesians 4:30; 1 Thessalonians 5:19

f. The Spirit filled life is a life of dependence Galatians 5:16.

5. Fruit of the Holy Spirit

a. It is the result of the Spirit filled life Galatians 5:22-23

b. It means growing in Christ-likeness-(Christ like character) Romans 8:29,

Philippians 1:6

c. It is expected from all believers.

6. Gifts of the Holy Spirit

a. It is a God given ability for service.

b. It is given by the Spirit 1 Corinthians 12:11

c. Every believer has some but not all gifts 1 Peter 4:10

d. Lists of gifts are found in Romans 12:6,8, 1 Peter 4:10,11; 1 Corinthians 12:7-

14, 28-30, Ephesians 4:11

e. Spiritual gifts are given for the service of the Christian ministry, i.e., for the

common good.

f. Spiritual gifts are for self-edification and for the edification of the church. 1

Corinthians 14:4,12


a. Lead a Spirit filled life

b. Keep in step with the Spirit (live by the Spirit).Galatians 5:24, 25

c. Do not grieve and quench the Spirit Ephesians 4:30


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d. Use gifts for God’s glory 1 Peter 4:10

e. Do not resist the Spirit Acts 7:5

Question

The Word of God says, “God is not a God of disorder but of peace” and the Holy

Spirit is the “Spirit of love and of self-discipline” 1 Corinthians 14:33, 2 Timothy 1:7. But

today there are such a variety of opinions and confusions among the believers about the

Holy Spirit. How will you explain and understand this ‘paradox’?


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IX. The only holy universal Church, which is the Body of Christ, and to which all

believers belong.

When we hear about ‘Church’, the first thought that comes to our mind is that of an elegant

building where Christians go on Sundays to worship. This is the popular understanding of

not only non-Christians but of even professing Christians. But the teaching of the Bible

about ‘Church’ is totally different. ‘Church’ in the New Testament never refers to the

structure or building, but always refers to the saints – the people of God. The New

Testament always refers to the community of saints when it talks about Church. Paul

addresses believers as saints and the Church he talks about is the gathering of these

saints.

The word used in New Testament for church, “ecclesia”, literally means “a popular

assembly”, an assembly of called-out people.

1 Peter 2:9 probably give the best definition for the nature and function of the church.

“You are a chosen people, a royal priesthood, a holy nation, a people belonging to God,

that you may declare the praise of Him who called you out of darkness into His wonderful

light.”

Firstly, this verse teaches us that the requirement for any individual to belong to the church

is that he or she should come out of the world’s darkness and come into the wonderful

light of Jesus Christ. It is this personal relationship with Christ that makes an individual a

part of the church.

Secondly, the identity of such called out people is that they are a chosen people and a

people belonging to God.

Thirdly the function of the church is to declare the praises of Him who called us into His

wonderful light (Witnessing)

The English word “Church” comes from the Greek word “Kuriakon” which means “belonging

to the Lord “

Universal church

The mystical union of believers all over the world is the invisible universal Church 1

Corinthians 12:28, Ephesians 1:22, Ephesians 3:10, 21, Ephesians 5:23,27, Colossians

1:18,24

The local church or the visible church

The gathering of believers in a particular place is known as the local church or the visible

church.

Acts 9:31 uses the singular word “Church” to refer to the group of believers throughout

Judea, Galilee and Samaria.

Acts 16:4 all the churches of the Gentiles - in plural

1 Corinthians 16:1 Galatian Churches, churches in the province of Asia 1 Corinthians

16:19

House churches Romans 16:5 Priscilla and Aquila 1 Corinthians 16:19, Nympha’s house

Colossians 4:15, Philemon 1:2

Church in the New Testament

❖ The Church is the body of Christ Ephesians 1:23, Ephesians 5:23

❖ The Church submits to Christ Ephesians 5:24

❖ Christ loves the Church Ephesians 5:25, feeds and cares for the church Ephesians

5:29

❖ Christ gave Himself for the church to make her holy to present to Himself as a

radiant Church, holy and blameless without stain or wrinkle Ephesians 5:27

❖ Christ is united to the Church as a husband is to his wife Ephesians 5:22-32


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❖ Members of the Church belong to the same body, but have different gifts and

functions Romans 12:5, 1 Corinthians 12:27

❖ Church is described as the Bride of Christ Revelation 19:7: , Ephesians 5:25-27,

31-32, 2 Corinthians 11:2

The purpose of the Church

❖ Witnessing, evangelism and mission Matthew 28:20, John 20:21, 1 Peter 2:9

❖ Edification and teaching Acts 2:42, Ephesians 4:11-16

❖ Worship Acts 2:47, 1 Peter 2:5, Acts 20:7, 1 Corinthians 14:15-17

❖ Fellowship Acts 2:42-47, 4:32-35, Hebrews 10:25

❖ Social concern- James 1:27, 1 John 3:17-18. Luke 10:25-37, Matthew 25:31-46.

Our Role in the church

• We should be active members of the local church while believing in the universal

church.

• We should work for unity in the church. John 17:11,21-23 , the high priestly prayer

of Jesus.

• Do not criticize members of other denominations as we are all members of the

same body.

• Our involvement in the UESI ministry should not be a substitute for worship in

the local Church.

• We should not despise the Church 1 Corinthians 11:22

• Do not look for perfection in a Church. No local church is perfect, we all grow into

perfection as we grow into Christ-likeness individually and collectively.

“The day we find a perfect church, it becomes imperfect the moment we join it”.

-C H Spurgeon

Images / Figures of the church

i) Body of Christ:

Paul describes the church as the body of Christ because of its union with Christ

(Ephesians 1:22-23)

The one loaf of the Lord’s Supper –participation in the body of Christ. (1

Corinthians 10:16-17)

The body figure describes inter dependence of Christians (Romans 12, 1

Corinthians 12:12)

Christ is united to the church as a husband is to his wife. (Ephesians 5:22-32)

ii) The people of God

OT- Exodus 6:7, 19:5, Leviticus 26:12, Jeremiah 30:22, Ezekiel 36:28, Hosea

2:23, Psalms 89:3ff, 2 Samuel 7 :12-17

NT- Galatians 6:6, 1 Peter 2:9, Titus 2:14, Revelation 21:3

iii) The bride of Christ (Ephesians 5:25-27,31,32; 2 Corinthians 11:2, Revelation

19:7, 22:17)

iv) The temple of God / a building (1 Peter 2:5, Ephesians 2:20, 1 Corinthians

6:19)

v) Other Images- the family of God, the flock of God, the vineyard of God

& the kingdom of God.

Characteristics of the Church


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Unity (one)-The unity of the church derives from its being grounded in the one God

and in its headship-all one in Christ. (Ephesians 4:1-6, Romans 12:5, 1 Corinthians

12:13, Galatians 3:28). This unity does not imply uniformity in the NT.

The unity of the Church is based on the understanding that God is one. All who truly

belong to the Church are one people. Therefore, the Church is distinguished by its unity.

This unity does not imply uniformity. The diversity in the Church is manifested in the

variety of ministries (1 Corinthians 12: 4-6). There is also a variety in the forms of

worship. The true unity of all regenerate people in the Holy Spirit is a fact, irrespective

of external denominational differences. Some Bible scholars make this point by

distinguishing between the invisible Church and the visible Church. The unity of the

invisible church is an accomplished fact that accompanies Salvation. The NT teaching of

the unity of believers has important implications for their visible relationships (Ephesians

2:15, 4:4, Colossians 3:15). Jesus prayed for the unity of His disciples, while

emphasizing His own unity with the Father. This means that the church needs to seek

for a fuller visible unity. This unity should express itself in genuine and tangible care for,

and commitment to, one another.

Sanctity (holy) –The church is separated and holy unto God. It is the temple of the

Holy Spirit. (1 Peter 2:9. It fulfils OT symbolism of ceremonial cleanness- a moral purity

wrought of the Spirit. (1 Corinthians 6:14-7:10). It also implies separation from sin and

dedication to the service of God.

Implications

i) Since we are the body of Christ, we must be holy as He is holy.

ii) We must protect and contribute to the unity of the church. Keep the unity of the

Spirit in the body of Christ though we belong to different churches or

denominations.

iii) Gifts to be used for the edification of the church.

iv) Individual and corporate witness to the salvation of God.

v) We should be active members of our church

Attend church regularly

Support financially

Offer our services voluntarily

Pray for the church regularly.

Questions

As an EU committee member what is your attitude towards your church, members and

pastor?

Have you considered what is your role in the Church?

As EU committee members’ how can we keep the unity of the church at the same time

maintain the interdenominational stand of UESI?


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X. The expectation of the personal return of the Lord Jesus Christ.

The personal return of Jesus Christ is the hope of Christians. “The Lord’s coming is referred

to in one verse out of every 13 in the NT and in the epistles alone in one verse out of

ten,”— Dr. W. Griffith Thomson

Biblical Basis of the personal return of Christ

a. Jesus Himself promised that He will come again. John 14:2,3

b. The angels assured His personal return to the disciples Acts 1:11

c. The apostles taught it Philippians 3:20, 1 Thessalonians 4:15,16, 2 Thessalonians

1:7, Titus 2:13, Hebrews 9:28

2. The sign of personal return

a. Apostasy and false doctrine 1 Timothy 4:1-3

b. Manifestation of Anti-Christ 1 John 2:18, 2 Thessalonians 2:3

c. Godlessness in the last days 2 Peter 3:3–13

d. Gospel will be preached to all Matthew 24:3–14

3. Characteristics of His personal return

a. No one knows the timing (except the Father) Matthew 24:36,44

b. visible to all Matthew 24:30

c. with angels in glory Matthew 24:30

d. with glorious body Acts 1:11

4. What will happen at His coming (1 Thessalonians 4:13-18)

a. Christ Himself will return

b. there will be the resurrection, the dead will be raised, and the living changed, all

in the twinkling of an eye

c. there will be a rapture- the act of conveying a person from one place to another

and is therefore quite properly used in this passage of conveying living persons into

heaven.

d. there will be a reunion both with the loved ones and with the Lord

Himself.

5. Purpose of this coming

a. The final vindication of Jesus Christ as Lord and King. Titus 2:13, 1 Peter 1:7,13;

5:1

b. The completion and glorification of the church. Matthew 24:31, Romans 8:18,23,

1 Thessalonians 4:15-17, 2 Thessalonians 2:1

c. The righteous judgement of the living and the dead- giving rewards for their

faithfulness. Romans 14:10,12, 1 Corinthians 3:9-15;4:5

d. For those who rejected Christ there will be irretrievable loss. 2 Thessalonians

1:7-9, Matthew 13:41,42,49,50

(The judgement is preceded by the general resurrection of the dead. Daniel 12:2,

John 5:28, Acts 24:15)

e. The final overthrow of all evil powers 1 Corinthians 15:24-26, 2 Thessalonians

2:3-10

f. Establishment of the new kingdom Isaiah 51:6, 2 Peter 3:7-13, Revelation 21:1

6. Our response to His return / Implications

a. Eagerly wait for the coming Philippians 3:10, 1 Corinthians 1:7, Titus 2:13

b. Long for His appearing 2 Timothy 1:8

c. Keep watch and be ready Matthew 24:42, 25:13, Luke 12:35,40

d. Don’t be deceived by false prophets Matthew 24:13,26


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e. Pray for the personal return Revelation 22:20

f. Motivation to do evangelism Matthew 24:14, 2 Peter 3:9,10

“The expectation of the personal return of Christ is not born of a desire to escape the

conflicts and sufferings of this world but it is of Godly origin founded upon the promises of

Christ Himself. The Spirit of God kindles the expectation of the Church into a burning flame

and living hope which practices holy living and persistent zeal in this life and this world.”–

(Hans Burki)

Revelation 22:17, 10–12; 1 John 3:2–3; Luke 12: 35–48 (Titus 2:13–14)

Questions

a. How would you answer claims that biblical references to Christ’s return refers to:

(i) His first coming only

(ii) His coming spiritually to people now through the preaching of the gospel?

b. What does Scripture teach about the time of Christ’s return? What does this imply to

our lives now?

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Bibliography

Berkhof, Louis Summary of Christian Doctrines. Edinburgh, England: Banner of Truth

Trust, 1985.

Berkhof, Louis The History of Christian Doctrines. Grand Rapids, Michigan: Baker,

1995

Bloesch, Donald. A Theology of Word & Spirit. Illinois, USA: IVP,1992

Chapman, Colin G. Christianity on Trial. Illinois, USA: Tyndale, 1975

Erickson, Millard. J. Introducing Christian Doctrine. Michigan, USA: Baker, 1992

Evangelical Belief. Leicester, England: IVP , 1988

Wright, David F., Ferguson, Sinclair B., Packer, James I., eds. The New Dictionary of

Theology. Illinois, USA: IVP, 1988

Grenz, Stanley J. and Olson, Roger E. The 20th Century Theology. Illinois, USA: IVP,

1993

Hammond, T.C. and Wright, David F. eds. In Understanding Be Men. Leicester, England:

IVP, 1977.

Burki, Hans. Essentials. London, England: IFES, 1975

Keeley, Robin, ed. The Lions Handbook of Christian Belief. Herts, England: The

Lion,1988

Lewis, Gordon. R. Decide for Yourself. Illinois, USA: IVP,1970

Little, Paul E. Know What You Believe. Illinois, USA: IVP,2OOO.

Marshall, Howard. Pocket Guide to Christian Beliefs. Leicester, England: IVP, 1990

Milne, Bruce. Know the Truth. Leicester, England: IVP, 1982

Packer. James. I. Knowing Christianity. Illinois, USA: Harold Shaw Publishers, 1995

Sumithra, Sunand. The Holy Father. Bangalore, India: Theological Book Trust, 1998

Almost a large portion of notes are taken from unpublished notes of different graduates and staff workers from

different CMTC, Study Centre and other UESI program.

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