Bible Doctrine Book 2

Transcription

1 Bible Doctrine Book 2 The Divine Essence and Attributes of God Josef Cherreguine

2 CONTENTS PAGE THE DIVINE ESENCE 1 SELF-EXISTENCE 2 THE DIVINE ATTRIBUTES 3 SOVEREIGNTY 4 THE AUTHORITY OF GOD 5 RIGHTEOUSNESS 6 DIKAIOSUNE 7 JUSTICE 8 THE GUARDS 9 LOVE 10 ETERNAL LIFE 11 THE LIFE AND LOVE OF GOD 12 OMNISCIENCE 13 OMNIPRESENCE 14 OMNIPOTENCE 15 IMMUTABILITY 16 VERACITY 17 GOD IS ONE ESSENCE THREE IN PERSONS 18 THE TRINITY 19 GOD IS THREE PERSONS ONE GOD WITH ONE ESSENCE 20 THE INDWELLING TRINITY 21 SUMMARY OF IDENTICAL ATTRIBUTES 22 TITLES ASCRIBED TO CHRIST 23 JESUS CHRIST 24 THE OFFICE OF CHRIST 25 THE HOLY SPIRIT 26 MINISTRY OF THE HOLY SPIRIT 27 SINS AGAINST THE HOLY SPIRIT 28 THE UNPARDONABLE SIN 29 THE WITNESS OF THE SPIRIT 30 THE MINISTRY OF THE HOLY SPIRIT IN ISRAEL 31 THE PARACLETE 32 TITLES OF THE PARACLETE 33 THE INDWELLING AND FILLING OF THE HOLY SPIRIT 34 THE SHEKINAH GLORY 35 THE BAPTISM OF THE HOLY SPIRIT 36 SLAIN BY THE SPIRIT? 37 THE DIVINE NAMES AS VEHICLES OF REVELATION 38 UNDERSTANDING THE NAMES OF GOD 39 ELOHIM AND EL SHADDAI 40 THE GOD OF ISRAEL -Abba 41 YAHWEH 42 ELOHIM 43 ABBA Holy One of Israel 44 HOLY ONE OF ISRAEL 45 LOGOS 46 FATHER Alpha and Omega 47 ANGEL OF THE LORD 48 THE WORD (LOGOS) 49 MESSIAH 50 THE MAN JESUS The Perfect Man 52 JESUS OF NAZARETH The Only Begotten 53 JESUS AS LORD 54 LORD OF LORDS - Messiah 55 THE SON OF GOD 56 THEOPHANY 57 THE HUMANITY OF CHRIST 30 Years in Nazareth 58 KENOSIS The 2 States of Christ 59 IMPECCABILITY 60 THE LAMB OF GOD The Incarnate Christ 61 INCARNATION 62 INCARNATION (Continuation) -Hypostasis 63 PREEXISTENCE OF CHRIST States of Jesus Christ 64 EXALTATION OF CHRIST 65 THE SUFFERING OF CHRIST 66 THE HUMILIATION OF CHRIST 67 ONE IN HYPOSTASIS 68 SEATED IN GLORY 69 THE POSITIVE VOLITION OF CHRIST 70 THE SUPERIOR HIGH PRIEST 71 THE SUPERIORITY OF CHRIST 72 THE POSITIVE VOLITION & HAPPINESS OF CHRIST 73 THE SUBSTITIONARY DEATH OF CHRIST Ransom for Many 74 UNLIMITED ATONEMENT 75 THE SHEDDING OF THE BLOOD Analogy of Animal Blood 76 THE BLOOD OF CHRIST 77

3 THE BLOOD OF CHRIST (2) 78 THE BLOOD OF CHRIST (3) 79 THE BLOOD OF CHRIST (4) 80 JESUS CHRIST DIED TWICE 81 CHRIST DID NOT BLEED TO DEATH 82 JESUS OF NAZARENE 83 THE ILLEGAL TRIALS OF CHRIST 84 GOGOLTHA 85 THE SON OF GOD 86 THE SON OF GOD (2) 87 THE MIRACLES OF GOD 88 THE PURPOSE OF MIRACLES 89 MIRACLES IN THE NEW TESTAMENT 90 WHAT IS SIN? 91 THE OLD SINFUL NATURE OF MAN 92 HARDENING OF THE SOUL 93 ENSLAVEMENT TO SINS 94 THE DAY OF ATONEMENT (Continue from page 80) 95 RESURRECTION OF CHRIST 96 RESURRECTION OF CHRIST (2) 97 THE SIGNIFICANCE OF CHRIST S RESURRECTION 98 EVIDENCES OF CHRIST S RESURRECTION 99 THE UNIQUENESS OF CHRIST 100 THE GRACE OF GOD 116 SAVING GRACE 117 EFFICACIOUS GRACE 118 SUFFICIENT GRACE 119 APPENDIX: JESUS CHRIST 120 IN THE GENEALOGY OF JESUS 121 GENEALOGY OF JESUS 122 NAMES FOR GOD 123 THE USE OF THE TERM SALVATION IN THE ENGLISH 124 ETERNAL SECURITY OF THE BELIEVER 124 CHRONOLOGY OF THE LAST SIX DAYS OF CHRIST 125 THE SIX TRIALS OF JESUS CHRIST [Status of the belie125 THE CRUCIFIXION [Embalming] CATEGORIES OF DEATH MAJOR RESURRECTIONS 128 MIRACLES DURING THE CRUCIFIXION 128 PEOPLE SORROUNDING THE LIFE & DEATH OF CHRI 129 PEOPLE SORROUNDING THE LIFE & DEATH OF CHRI 130 THE WRATH OF GOD 134 GLOSSARY: THE SPIRITUAL BODY / THE ASCENSION OF CHRIST 101 THE ASCENSION OF CHRIST 102 THE NECESSITY OF ASCENSION 103 IN REMEMBRANCE OF CHRIST 104 RESURRECTION AND WORSHIP 105 DEPRAVITY AND SALVATION IN ASCENDED CHRIST 106 MEDIATORSHIP AND RECAPITULATION 107 THE NEW MEDIATOR AND THE KINGDOM OF GOD 108 THE KINGDOM OF GOD 109 THE KINGDOM OF GOD (2) 110 THE KINGDOM OF GOD (3) 111 THE FUTURE KINGDOM OF GOD 112 THE KINGDOM OF GOD AND THE CHURCH 113 HUMAN KNOWLEDGE OF GOD 114 HUMAN KNOWLEDGE OF GOD (2) 115

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5 THE DIVINE ESSENCE ESSENCE (ουσια ουσια) which literally means as BEING, which referring to inner intrinsic nature, the true substance, and the invisible qualities but manifested by a person s thoughts and actions. ESSENCE is the basic constituent of being a thing, the intrinsic nature of something, that which underlies all outward manifestations and is both permanent and unchangeable. Essence implies being or existence [Romans 1:20 John 1:1]. GOD S ESSENTIAL BEING can never be completely defined or grasped by human corrupt and finite humanity. Only as HE reveals Himself to us in the Bible can we, in a limited way, comprehend His Person and nature. God in grace has revealed Himself, and what is revealed of God s essence is reveal to be understood through the ministry of the Holy Spirit. The believer is dependent upon the infallibility of the Word of God and the filling of the Holy Spirit to fully understand the invisible, immaterial, infinite, unlimited and perfect essence of God. GOD IS SELF-REVEALED for no man can find anything about God without HIS self -revelation. Man has no capacity, ability, resources and power to understand anything about God without God providing us the ability, the capacity, the power and resources to know HIM. We do not have the frame of reference in our humanity or even the entire human race combined that can help us understand or illustrate the perfect character of God. There is no parallel between divine essence and the so-called human essence. THE Bible uses ANTHROPOMORPHISM which ascribes to God human physical characteristics, that which HE does not possess but explain HIS essence, acts and decisions, policy and decisions in terms of human anatomy. God used the language of men in revealing Himself. The Bible uses ANTHROPOPATHISM, which ascribes to God some human passions, emotions, characteristic and attributes, which HE does not possess but reveal and explain HIMSELF, HIS divine policy, acts and decisions for man. God alone has the perfect and infinite personality. The infinite and perfect personality of God is the pattern HE used for creating or constructing man. God created a physical body with immaterial soul which is the real person [Genesis 1:27]. The phrase GOD CREATED MAN IN HIS IMAGE connotes that man possesses all the attributes of personality not the attributes of deity. Man does not possess the nature or attributes of God- there are nothing good in man. Adam was originally without the old sinful nature; he possessed soul and human spirit. When Adam fell, the image of God was marred but not destroyed. From that moment, sinful man has become totally incompatible with the integrity and incapable of having a relationship with HIM. The old sin nature is inherently hostile to the integrity of God. The old sinful nature operates in opposition and rebellion against the will and plan of God. The personality of man is in no way similar or parallel with the personality of God. THE PERSONALITY OF GOD: GOD is a REAL PERSON with personal attributes and perfect personality without limitations. The personality of man is variable, undependable, and corrupted by the old sinful nature. The essence of man is not real but REEL and the attributes of man imperfect as his soul.

6 SELF- EXISTENCE GOD exists eternally, without being sustained by Him or by any other source. God has no beginning. Yahweh means the SELF- EXISTENT ONE. God is the SOURCE of all sustaining but does not need it Himself. God exists as an infinite Person who does not need help from anyone. He is the infinite Source with infinite capacity who provides for our needs. God s existence is unalterable. He is the Cause of all existence outside Himself, but He has no cause for Himself. That is why we adjust to Him and He does not adjust to us. If God caused us to receive His life, He can also afford to give us some of His energy. God is infinitely capable of supplying His energy to His children. This is an indirect, impersonal supply line available for the entire human but the only beneficiaries are the Church Age believers. The direct for the Church Age believers is called grace. There is nothing beyond God. When we made our first adjustment to His justice by believing in Christ-we are related to the One who has no origin, the Cause but has no cause. So, then, if there is nothing beyond God our relationship with Him is the peak. There are points of similarity between the essence of God and the soul of man-since the soul was patterned after the essence of God. God s being (essence) is unseen or invisible, real with ten basic attributes (such as sovereignty, righteousness, justice, eternal life, love, omnipotence, omniscience, omnipresence, veracity and immutability). The human soul is unseen or invisible, real and has some attributes (self-consciousness, volition, mentality, emotion and conscience). Beyond that there is no parallel between divine essence and the human soul. God created time but He is not in time. Time is for man not for God. God created space but God is not in space. Time is finite while God is infinite. God transcends time. Time is a line of procedure as far man s perspective is concerned. God always accomplishes in time what has to be done in time as part of His divine plan of grace. God is not the subject of time but He uses time for the advantage of the believers in the world [Psalm 90:2, 102:27, 1 Cor. 2:7]. God invented time for the following reasons: 1. For our orderly and systematic existence in the world. 2. For our convenience and comfortable existence. 3. For God to manifest His eternal life to us. 4. For believers to exercise their royal priesthood and royal ambassador for Christ. 5. For believers to reach spiritual maturity and therefore receive blessing in time and eternity. God exists outside time. No one brought God to existence. There was never a time when God does not exist. We are related to the One who has no origin. The Cause and the Source of all things. The attributes of God are perfect and eternal. Attributes are those qualities and perfections, which belongs to God alone never applicable to any created beings. For since the creation of the world His INVISIBLE ATTRIBUTES, His eternal power and divine nature have been CLEARLY SEEN, being understood through what has been made, so that they are without excuse [Romans 1:20]. The personality of God comes from the attributes of His essence. God has no origin, He is the Cause but He has no cause. God is perfectly familiar with every secondary cause outside of Himself. He has every attribute necessary to make Him the perfect Judge of all human beings.

7 THE DIVINE ATTRIBUTES DIVINE ATTRIBUTES or essence is the characteristics of His essential Being, which are eternally and inherently in Him. Divine attributes are HIS ESSENTIAL BEING, which are eternally and inherently in Him. AFTER salvation we belong to God and we are designed to understand the thought and the functions of God. The difficulty of the believers in studying the divine essence is that it brings the finite mind to constant and difficult contemplation of the perfect and infinite matters unknown to us. The grace of God and the work of God are the manifestations of His essential qualities (His attributes), it is important to know and understand WHO AND WHAT GOD IS, (that is to understand His attributes). To understand His attributes is to understand WHO AND WHAT GOD IS. To understand the manifest Person (Jesus Christ) of the Godhead is to understand His divine essence or characteristics. God in grace has revealed Himself. And everything that are revealed are revealed to be understood with the help of the Holy Spirit. The believer can and must master the information God has provided. After salvation, the believer is designed to understand the thoughts and function of God. There is no excuse not to study the Word of God. The attributes of God are categorized into absolute and relative attributes. The absolute attributes are: 1. SPIRITUALITY God is spiritual, real yet invisible. God is life and the source of all life. 2. INFINITY God is without boundaries or limitations. He is infinitely perfect. A. SELF-EXISTENCE God exists eternally, without being sustained by Him or by anything else. His existence is unalterable. B. IMMUTABILITY God is unchangeable and always at His best. He cannot be better or worse. C. UNITY God is perfectly consistent and there is one perfect, absolute, infinite Spirit [Isaiah 44:6], which the Three Persons possesses it [John 5:44, 17:3]. 3. PERFECTION God is perfect in intellect, affection and character. A. TRUTH OR VERACITY God is true to Himself [Psalm 25:5, John 17:17]. B. LOVE-God is love. C. RIGHTEOUSNESS God is perfectly righteous or holy in everything [Deut. 32:4]. Relative attributes are: 1. ETERNITY God is eternal. There was never a time when God did not exist. 2. IMMENSITY Divine attributes related to space and to His creation: A. OMNIPRESENCE B. OMNIPOTENCE C. OMNISCIENCE 3. ATTRIBUTES related to moral beings: A. FAITHFULNESS B. VERACITY C. MERCY D. GOODNESS E. RIGHTEOUNESS F. JUSTICE 4. PERFECT AUTHORITY God renders account to no one, He consults no one. He is the final and absolute [Psalm 145:14, Matthew 20:15, 1 Timothy 6:15].

8 SOVEREIGNTY THE sovereignty of God is His eternal, infinite, unchangeable will expressed in the divine decrees in eternity past. God is the Supreme Being of the universe [Deut. 4:39], the King of heaven and earth [Psalm 47:2, 93:1-2], Who has absolute prerogative and perfect volition. God s sovereignty is eternal [Psalm 93:2], infinite [Psalm 8:1, Acts 5:39, Hebrews 6:13], and Self-determining [Job 9:12, Psalm 115:3, 135:6, Daniel 4:35]. By divine decree, the sovereignty of God and the free will of man co-exist in human history. Both are invisible, though we can see their results [John 7:17, Phil. 2:13, 2 Peter 3:9]. The sovereignty of God is the final cause of all things; He created and maintains the universe. God s sovereignty always operates for His own glory. It is always totally compatible with all of His other divine attributes. It was the sovereign will of God to reveal Himself to us through Bible doctrine, and to deal with us through a policy of grace and to give us them most fantastic and unique plan of God. It was the sovereignty of God that sent Jesus Christ to the Cross-to provide our eternal salvation and to reveal to us the unique factors of the Church Age and made a decision to indwell us as the confidence of glory [Colossians 1:27]. God has never made a bad or wrong decision. All divine decisions are from the sovereignty of God, made from a position of eternal and perfect infinite strength based on eternal wisdom and omniscience, Therefore, it is impossible for God to make a wrong decision. God in His perfect sovereignty expresses supreme wisdom and grace in His decisions that relate to us. from this world. God has the power to execute His will under all conditions. God s sovereign will and power are never arbitrary. The sovereign God decreed the function of the free will of man, this is designed to resolve the angelic conflict by exhibiting to Satan and demons that God s judgment on them in eternity past was just and fair. It is the sovereign wills of God that all men come to a saving knowledge of the Lord [2 Peter 3:9], although the free will of many refuses God s saving Work resulting in eternal condemnation [John 3:18, 36]. No one can exist independently of the sovereignty of God, Who imputed soul life to biological life creating human life at birth. God keeps you alive to reject or accept His will. Every attempt to live independent from God is the showroom of arrogance. Under the sovereignty of God, the person who dies without reaching the point of accountability at the God consciousness is automatically saved, since his free will has not yet had the opportunity to accept or reject the Work of Jesus Christ on the cross. THE AUTHORITY OF GOD is derived from all His attributes. God has absolute authority over possible things and actual things. Over possible things: God is sovereign in that He leaves them as merely possible or destines them to become reality at a specific point in the future. Over the actual things: God is final and the only Authority [Psalm 145:14, Mt. 20:15]. God delegates and establishes systems of authority in the human race. God renders account to no one. He acts in conformity with His own perfect character. His perfection cannot be less than perfection any decision He makes. God has never made a mistake or bad decision with regard to our living or with regard to the time, manner and place of our departure

9 THE AUTHORITY OF GOD The authority of God rests in 3 things: GOD IS CREATOR. God gave existence to every creature and to all things. He has the right to save or judge, reward or discipline. He is compelled to discipline the carnal and backslider under the influence of evil. God is compelled to bless and reward the mature believer under the influence of Bible doctrine. This exercise of authority is always consistent with His very own essence and plan- this is contrasted with the secondary rights which men recognize in the ownership of private property [Psalm 50:10]. GOD IS THE REDEEMER. He freed us at the Cross-, giving us the right to choose for or against His plan of salvation and Bible doctrine. For anyone to qualify, as God basically requires three qualifications: First He must be the Creator of all things and not a creature Himself. Secondly, He must be self-existence not totally dependent on anything and eternal in nature. Thirdly, He must be the provider of Redemption or salvation. All the so-called gods in this world failed in these triple tests. GOD PROVIDED BIBLE DOCTRINE. The authority of God is expressed in Bible doctrine and obedience to His authority. Since God is self-revealed, He disclosed everything we need to know about His plan, purpose, will and His personality in the Word of God. Our questions about God and His plan, purpose and will are all answered in the Bible. No question about God is left without an answer in the Scripture. The purpose of the Bible doctrine is for us to know God. There is no other place in the world where we can find truth about God other than the Bible. Any information about God and His plan, purpose and will from other source are absolutely incorrect. Christ was the free of God [Divine sovereignty] provision for salvation for man. After salvation, God is free to bless man only under the state of spirituality once restored to fellowship with God through rebound. God is all the more free to bless the believer when adjusted through spiritual maturity. The authority of God is perfect and absolute in every way. He never interferes with human volition or decision. Although God has absolute authority over mankind yet He is not a dictator. The freedom of God is not truly an attribute; God s sovereignty is. The freedom of God cannot contradict the righteousness and the justice of God. He must be consistent with Himself- because He cannot compromise His essence. The Divine omniscience saw the decisions of men in the eternity past and put them in the divine decree. The sovereignty of God works only according to decisions made by human freewill. The freedom of God is based on human volition. GOD IS NO RESPECTER OF PERSON [Acts 10:34] refers to Divine sovereignty, which is perfect from human imperfect influence, work, intervention or petition. If man can influence God in any aspect, then, He is no longer perfect and righteous. Divine decisions come from divine essence not from who and what man is, but from WHO AND WHAT GOD IS. God is not double minded or fickle minded depending on human suggestions. The freedom of God toward men is based on His righteousness and justice, which guarantee that all His actions and decisions are perfect. THE FREEDOM OF GOD: God is free to bless man only when man is adjusted to His justice. The incarnation and spiritual death of

10 RIGHTEOUSNESS GOD is perfect, both in His Person and in His character all His attributes are perfect [Deut. 32:4, Psalm 7:9, 113:3, Jeremiah 23:6, John 17:25, Romans 1:17, 10:3, 1 John 2:29]. God possesses eternal, unchangeable, absolute righteousness. Divine righteousness combined with His perfect justice is described as holiness [Exodus 15:11, 19:10-16, Isaiah 6:3]. All justice is administered from the perfect righteousness of God [Lev. 19:2, I Samuel 2:2, Psalm 22:3, 47:8, 119:9, John 17:11, Rev. 3:7]. God is absolute good. This good of intrinsic value that is perfect righteousness [Psalm 25:8, 34:8, 86:5, 119:68, Luke 18:19]. God is infinitely perfect, He cannot be tempted, nor can He sin. Sin ha boundaries, measures, standards and limitation. God is beyond standards, measures, boundaries and all kinds of limitation. Therefore, God cannot sin and He cannot tempt anyone to sin, but He recognizes sin in us. God cannot be complicated with ignorance, absurdities, temptation, or approval of sin. He cannot accept human weaknesses as logical and legitimate reason for violating the divine protocol. Righteousness is the principle or standards of divine integrity. All that God does adheres to this measure of perfection. God s righteousness is perfect demanding perfect justice. What the righteousness of God demands the justice of God executes. Divine righteousness is the standard of all human righteousness. Human righteousness is relative and imperfect. Divine and human righteousness is in total disagreement and in different dimension. Righteousness is intrinsic with God being part of His essence or nature. Genuine righteousness is unknown to fallen man. At the point of salvation, God imputed His righteousness on man, making him qualified to stand before God any time with out reference to his present life. The imputed righteousness and the permanent indwelling Holy Spirit guarantee our eternal salvation. The righteousness of God as revealed in the Scripture is not the righteousness that the world religions are talking about. The perfect righteousness of God stands on three solid realities: a. The perfection of God b. The truthfulness of God c. His perfect works FOR ANYONE TO BE TRULY RIGHTEOUS he must possess the three solid realities in his life. The word for righteousness in the New Testament is δικαιοσυνε (δικαιοσυνε) that also means justice. It comes from Attic Greek noun δικε (δικε) and Greek adjective δικαιοσ (δικαιοσ The suffix συνε changed the meaning of a noun or adjective from the simple to the complex, from the concrete to the abstract. THE DIKAIOSUNE OF GOD ( ΙΚΑΙΟΣΥΝΕ THEOU- δικαιοσυνε τηεου) means one of the two things: a. His righteousness as the principle or standard of Divine integrity b. His justice as the function or action of His integrity. The genitive case of τηεοσ (τηεοσ) makes the difference between these definitions: it is both a subjective and possessive genitive. Τηεοσ in the possessive genitive indicates something that God possesses as a principle: God possesses perfect righteousness. On the other hand in the subjective genitive the noun is the subject of the action, that is, it produces the action: The function of God s integrity always includes justice directed toward mankind.

11 DIKAIOSUNE ΙΚΑΙΟΣΥΝΕ ΤΗΕΟΥ is always an abstract term that connotes two parts of God s integrity set against the background of all His attributes. Divine integrity is infinite, perfect, eternal, unchangeable and truly unfathomable apart from its revelation in Bible doctrine. ΙΚΑΙΟΣΥΝΕ ΤΗΕΟΥ as a divine policy or principle involves God alone apart from man. But as a divine action it includes man. In this sense, DIKAIOSUNE is sometimes used as synonym for ευσεβεια (ευσεβεια), α term mistranslated by English as godliness and becomes a technical term for spiritual maturity. Spiritual maturity is the believer s maximum adjustment to the justice of God. DIKAIOSUNE THEOU usage encompasses not just the spiritual mature but ALL believers are included in its legal sense. The term means justification: God is the expert and perfect Judge who has all the evidence and can pronounce only a fair and objective verdict. When a person believes in Christ, God is free because of the cross to credit to that person His own righteousness-the very principle of divine integrity. Immediately from the bench of the supreme court of heaven: God recognizes this new piece of evidence in the case. Because the believer now possesses God s perfect righteousness, God pronounces him ϕυστιφιεδ ανδ ριγητεουσ This is the essence of salvation- the reality of our justification before God. This is the story of grace. Grace means that God does all the work and receives all the glory: A. At salvation we are justified as possessing His righteousness B. At spiritual growth we are justified by acknowledging the effects of possessing that righteousness by rebound believing that we are completely justified. C. At spiritual maturity we are vindicated as having in our souls Bible doctrine, the thinking and verbalization of His integrity. Now we see, our human righteousness and personal achievements (of all kinds) have nothing whatever to do with our justification before God. We are justified by His grace not by our effort or merits but by the merits of the Lord Jesus Christ. God can bless the spiritually dead, totally depraved citizens of the kingdom of Satan without destroying His own perfection since salvation is the 100% work of divine justice and righteousness. Man has nothing to add and there is nothing to subtract to God s perfect work of redemption. Salvation means that God treats us in justice. God did not lower His integrity or perfect standard of righteousness to save us. Divine perfection and holiness is intact. When God sent His Son, as a Man- He did not lower His perfect standard, He was simply expressing His perfection. The unbending strength of every facet of His absolute essence is fully behind everything He thinks or does toward us. God never makes exceptions. He does not act on emotion. He never feels sorry for the poor-lost sheep, or overcome by sentimentality. He never accomplishes or does anything on impulses. God works are never tentative or shortsighted, and His plan never needs revision or editing or correction. DIKAIOSUNE THEOU guarantees that not even God himself can undo the things He did or change His work. There is no loophole that needs to be closed because loopholes exist. His work is complete perfect and free from any error. This is our security, our comfort, and blessing. Perfect plan and work of salvation can come only from the ONLY PERFECT GOD of the Bible. Any imperfection is denial of deity.

12 JUSTICE GOD is perfectly good and just. Man is nothing but moralistic, legalistic or just some kind of distorted human good from old sinful nature by which he tries to impress God and people around him. God is righteously perfect, demanding perfect justice. What the righteousness of God demands, the justice of God executes. JUSTICE IS THE FUNCTION OF THE INTEGRITY OF GOD. God is fair and it is impossible for God to be unfair in the function of divine justice. Divine justice administers the system of divine laws, which is compatible with divine righteousness and sovereignty. GOD IS THE JUDGE OF ALL MANKIND, whether man recognizes it or not. God renders daily decisions in heaven with regard to all members of the human race. He is an incorruptible and fair Judge of the all men. It is impossible for perfect God to make a bad decision as a Judge. The justice of God administers the blessings and penalties that are demanded by His perfect righteousness [Deut. 32:4, Job 37:23, Psalms 19:9, 50:6, 58:11, 89:14, Isaiah 45:21, Jeremiah 50:7, Romans 3:26, Heb. 10:30-31, 12:23]. The divine penalties are not form of angry revenge designed to hurt but a form of correction for a good purpose. With growing and unchangeable sin and evil there is corresponding unchangeable judgment and condemnation; thus, God is proven to be consistent. Condemnation is caused by human free will volition that went against the will, plan and purpose of God. 1:29]. Because God s perfect righteousness demands the judgment of sin, all human sins had to be judged on the cross. The justice and righteousness of God were the points of contact with Jesus Christ in hypostatic union on the cross. His humanity had to be judged for our sins to propitiate divine righteousness [Luke 22:19]. From the moment we were born spiritually dead, the justice of God is our point of contact, and continues to be our point of contact after salvation. The righteousness of God is the principle divine integrity, while the justice of God is the function of divine integrity. What the righteousness of God demands the justice of God executes. God evaluates all mankind from the His justice now and forever, cover all believers and unbelievers. The judgment of all sins of the unbeliever on the cross comes from the divine justice, as does the believer s discipline. The unbeliever s eternal agony in the Lake of Fire and the believer s ultimate sanctification and blessing in eternity come from the same Source-the justice of God. Everything God does toward us from any of His attributes goes through His justice. Justice is the safeguard of all divine action related to mankind. May HE judge Thy people with righteousness, and THINE afflicted with justice He is the Lord: His judgment s are in all the earth [Psalms 72:2, 105:7 and 1 Chronicles 1:14]. Man has immeasurable opportunity for compromise violating God s character at almost at every turn. That s why God must guard His first and foremost by making His justice our point of contact. The justice of God was displayed vividly at the cross, where Christ was judged as a Substitute for us. The Lord did not say any thing about being judged unfairly for us. Jesus Christ as the Lamb of God was qualified to go to the cross because He remained perfect in His humanity all throughout His life on earth. He did not loss His impeccability for a single minute [John

13 THE GUARDS GOD never has the slightest trouble keeping His attributes uncompromising one never compromises another. God never at any point compromises when He deals with fallen, sinful, and imperfect man. Whenever God blesses man He is not lowering His perfect standards. He cannot lower Himself to our imperfect level without destroying His perfection. THE JUSTICE OF GOD GUARDS THE DIVINE ESSENCE: The reason God can bless us is that His justice stands guards over all the rest of His attributes. The justice of God, the function of His integrity, is the guardian of God s essence in all that He does toward imperfect creatures. Within the Members of the Godhead, there is no need for a guardian since there is no possibility of compromise. All the three Members of the Trinity are perfect, coeternal and co-infinite all Three possess the same integrity. Thus, in Himself, God is free to regard His personality. The fact that God is a perfect Person there is nothing to worry about compromise of His character. Everything God does toward us from any of His attributes goes through His justice. Divine justice is the ultimate safeguard of all divine action related to mankind. If God s point of contact with us were His sovereignty, then man will have no free will volition God would program us to move mechanically. God would choose who would go to heaven and the angelic conflict could not be won. If God s point of contact with us were His omnipotence- He would be a tyrant, God will do everything Himself by His own power. He would force people to believe in Christ. There would be no free will volition and believers cannot glorify God. righteousness to be propitiated because God would save every human being there is no need for the Lake of Fire. THE RIGHTEOUSNESS OF GOD GUARDS DIVINE JUSTICE: God executes His justice apart from bias, prejudice, never arbitrary or capricious. His righteousness guards His justice. His justice is free from corruption and impossible to be corrupted by anything. It always functions according to the standard of fairness found in God s perfect righteousness [Psalm 9:8]. Divine justice is the guard over God s entire essence while the righteousness is the watchdog over His justice. Whereas justice is the function of divine integrity, righteousness is the principle of divine integrity. What the righteousness of God demands, the justices of God perform. What righteousness condemns, the justice judges? What righteousness approves, the justice blesses. Absolute righteousness is the key to the character of God. If He did not have absolute righteousness, God would not be God. Righteousness protects His impeccable justice when dealing with sinful man. Righteousness rejects sin therefore divine justice judge s sin and executes salvation. Righteousness rejects human good- being relative it fall short of divine perfect standard. Justice judges all forms of legalism, religiosity, human good works, and self-righteousness. It rejects evil; justice totally judges it [Isaiah 64:6]. God graciously imputes His righteousness to believer at the point of salvation- now; God approves His own righteousness imputed in the believer. If love were His point of contact with us, there is no need for Christ to die on the cross and there is no need for His justice and

14 LOVE LOVE belongs to the Being of God and cannot be disassociated from His eternal being [1 John 4:7-8, 16]. His love never diminishes or improves. God is love whether or not He has a creature to love. His nature is to bestow Himself, to give Him self; thus love is the motivation of divine integrity [John 3:16, Ephesians 2:4-5]. Through eternity God has had a perfect object of His love in Himself, there was never a time when each Member of the Godhead did not love His own righteousness and the righteousness of the other Members of the Trinity. The only object ever worthy of God s love is God s own eternal, unchangeable, perfect and absolute righteousness. God s love was not less because there was no angelic or human object it did not increase once there were creatures to love. God s attribute of love is different from human love, which God does not possess. Even if we understand human love, which is not guarantee that we understand God s love. Divine love in its totality is beyond our comprehension since it contains no emotion or passionate desire. God does not love us because of what we are or what we are not. He loves us because of WHO AND WHAT HE IS. He loves His own righteousness with an infinite love and since we possess His righteousness at the moment we believed in Christ, He loves us with infinite love [Gen. 15:6, Romans 5:3]. God s love is always related to His integrity thus He is very particular about whom He loves and admits into heaven. Jesus Christ is the only One worthy, and the only through His merits are we acceptable before God. There is absolutely nothing we can do to earn the love of God or the right to live with Him in eternity. His essence, which is an integral part of WHO AND WHAT HE IS, but also that His love is the perfect example of genuine love. God s love for God is subjectively internal within the essence of each members of the Godhead. God s love for God is objectively external between the Members of the Trinity merit. God s love remains eternal and changeless because He is eternal and unchangeable. Changes in man do not create changes in God s love. His love does not depend on us or any other created object. God s justice and righteousness support and guarantee His love. His love also is directed toward His own character. He loves WHO AND WHAT HE IS [Psalm 11:7, 33:5, 37:28]. DIVINE IMPERSONAL LOVE for man is directed toward all members of the human race. I t is unconditional and without any reference to the object. It emphasizes the Subject and the integrity of God. DIVINE PERSONAL LOVE is directed only to the redeemed members of the human race and therefore, exclusive for believers only. It is conditional, putting emphasizes to the object the recipient of His righteousness. It emphasizes the positive volition of the saints toward God and His Bible doctrine. Divine impersonal love toward mankind is manifested in divine action of delaying mankind s final judgment [Romans 2:4]. Divine personal love for believers is manifested in divine provision of salvation [1 John 2:2], logistical grace provision for believers in time [Romans 5:10, 17], and the super grace blessings of the spiritually mature [James 4:6]. Divine personal love for believers will continue to manifest in distribution of blessings in eternity. Only God is said to be love [1 John 4:8]. Our love is always related to an object. GOD IS LOVE does not only refers to His attributes of

15 ETERNAL LIFE GOD is life [Jeremiah 10:10, John 1:4, 14:6, 1 Thessalonians 1:19]. There never was a time when God did not live. He has always existed and His life is called eternal life. Eternal life has no beginning and has no end. The life of the believer is technically called EVERLASTING LIFE, which has no end but begins at the moment of salvation. Eternal life applies to the Being of God- the essence of God. God s eternal life means that He has always existed and will always exist, there was never a time when God did not exist. He never had a beginning, no one preceded Him, and nothing caused God to come to existence. Our difficulty in understanding the absolute infinity of God is because we are in time. Time is the invention of God for the convenience of His creatures. God is the cause and origin of time. God is not subject to time [Psalm 90:2, 102:27, 1 Cor. 2:7, Ephesians 1:4, 1 Timothy 1:17] God invented time so that He could manifest His eternal life to mankind. We adjust to God by possessing His eternal life through faith in Christ. Man cannot live without time. Time is without substance yet is an object of God s creation. God is not in time but time is in God. God transcends all creation including time. To Him one day is a thousand years and a thousand years as one day [2 Peter 3:8b]. God is logical and therefore does not need to be chronological [Romans 12:2], but He can be chronological if He chooses. God always accomplishes in time what has to be done in time as part of His eternal plan. Time is finite it has succession and duration. Eternity is infinite it has duration only. The infinite God has duration only. The eternal life of God is imparted to all who believe in Christ as [John 3:16,18, 10:10, 14:6, 1 John 5:11-12]. Christ as the Creator is the source of all life [Hebrews 1:2]. God the Father is the Source of life from the standpoint that He breathes the life; The Holy Spirit is the Source of life as the agent of regeneration [Titus 3:5]. The Godhead are elated to life in specific, different ways that never contradict each other and are totally compatible with the operation of the Godhead: Jesus Christ is the Source of all Life from the standpoint of creation. The Father is the Source of all Life from the standpoint of imputation of human life. The Holy Spirit is the Source of life from the standpoint of regeneration. Eternal life as an attribute of God describes His absolute existence outside the limits and boundaries of time. Eternal life in relationship to man, is the everlasting relationship with God reserved in heaven for every person the moment they express faith in Christ. Eternal life is the life God when imputed to believers (everlasting life) is life designed for heaven for the world. It is life designed to continue living in the presence of God (in heaven) not in the world. The eternal life of God has no beginning and has no end it is infinitely and absolutely perfect when imputed to man remains perfect and infinite. Nothing can change, alter, revise or undone what God has created for the believer. To claim that our eternal life is not permanent is to say that God has cheated us with fake eternal life. Time is a line of procedure as far man s perspective is concerned but eternity is beyond man s perception, reaching into infinity.

16 THE LIFE AND LOVE OF GOD SINCE God is eternal therefore His life and love is also eternal, unchangeable, totally infinite and perfect. The Divine self-love-directed toward the perfect righteousness among the members of the Trinity, is totally justified because of the perfect character of God. The self-love of God is infinitely perfect nothing can alter or change it. The Divine personal love directed toward all believers because they possess the perfect righteousness of God is infinitely perfect nothing can change or alter it. The Divine impersonal love of God toward all mankind as sinners [unbelievers and believers alike] based on the perfect divine integrity rather than on the merits of men is infinitely perfect nothing can change or alter it. It is impossible for man to love another person forever because his emotion is not forever. Imperfect man does not possess the kind of love that God possesses. The eternal life of God also refers to His absolute existence: GOD IS. He is the self-existing one. YAHWEH the Great I Am [Exodus 3:14], who has neither beginning nor end [Psalm 90:2, 102:27]. The self-existing life of God means His existence is entirely selfcontained and does not depend on anything external to Himself. The Hebrew word RESIT, translated to English as beginning [Genesis 1:1] refers to the beginning of the work of creation and not to the beginning of God. The Members of the Godhead existed eternally prior to creation since They had no beginning [John 1:1]. The Lord Jesus Christ was with the Father even before the creation of time and the entire creation. Jesus Christ is the Alpha and Omega [Rev. 1:8]. Alpha refers to the eternal preexistence of Christ while Omega refers to Jesus Christ in hypostatic union during His First Advent. He is the eternal Son of God and as humanity, the Son of David, who will return as the King of Kings and Lord of Lords at His Second Advent and reign forever. God is timeless. He does not thinks in terms of past, present, future, short or long periods of second, minutes, hours, days, months, and years as we do. Yet as loving and eternal God He cares enough to extend His gracious offer for us to share His eternal life [Psalm 8:4, John 3:16,36]. Time, which is finite, has both succession and duration. Its duration is measured by its succession in contrast to eternity, which has duration only. Therefore, eternity is beyond man s perception, reaching into infinity. Human love is finite- it has duration and succession. It is not permanent and will not last forever (infinity). Man is but temporal and finite. By the grace of God, every believer is a recipient of eternal life of God where the finite has become infinite, the temporal has become permanent, the mortal has become immortal man has transcend beyond time. We cannot learn or understand the love and infinity of God by mastering human love and life, because we have nothing in this world that could make us understand the Person and works of God. The finite has no capacity to understand the infinite. The eternal life of God in us (Church Age believers) is something we cannot fully understand until we reach heaven where finite and temporal things have no place. The issue is not the life or the love of God that we have received but the resulting effects and application of possessing such love and life.

17 OMNISCIENCE GOD is all knowing or omniscience (which comes from the Latin OMNI, which means all, and SCIENTIA meaning knowledge. God is perfectly wise His wisdom is perfect. He knows perfectly and eternally all that is knowable, whether actual or merely possible. God knows everything that has been known or ever will be known. Never was there a time when God did not know everything that is knowable He never learns anything because He has always known everything [Proverbs 15:3, Isaiah 36:9-10, 1 John 3:20]. The omniscience of God is both eternal and infinite He has always known everything and there is nothing that He does not knows [Acts 15:18]. The omniscience of God has complete and absolute knowledge of everything that is knowable and unknown to us. Everything is totally comprehensible to the infinite God. The Bible reveals only a small fraction of God s perfect knowledge for us to known and understand Romans 11:33]. The omniscience of God is perfectly wise and has absolute knowledge of everything since maximum knowledge belongs to Omniscience of God [Ephesians 3:10]. Every detail of all creation and history is in God s mind at all times and always has been from the eternity past. This is God s mentality connected with His infinity. The future is as clear as the past. God foreknows the future since all events take place according to His counsel (or what we called divine decree). God foreknows, but His foreknowledge is not predetermined. God knows every step you will take, but He never interferes with human volition. He foreknows the function of every free will. He knows what every being will choose and He knows which way each person will decide in the function of his free will in every situation of life. Although God never interferes with free will, God is gracious and all wise, so, He may determine, which choice is made through His gracious influence through: A. Bible doctrine resident in the soul of the believer. B. God s control of the variable of life that are beyond human control. C. God s direct control of human history. God s perfect knowledge (omniscience) is not subject to development, reasoning, regretting, foreboding and revising, because His omniscience is always total and perfect, therefore it cannot develop beyond what is already is. God knows all the conclusions as well as the premises; hence, even though He is totally reasonable and rational in all things, He never needs to reason out. We can never second-guess God. There is no way we can improve on His system. We can simply go along with His perfectly wise policy (which He designed for our best interest) or reject it, in such case, His perfect plan goes right along without us. Although His omniscience transcends time and eternity, His perfect knowledge of all events before they occur does not violate or interfere with human volition. By divine design human beings are free agents who can choose to partake of God s grace or reject Him. Making every person personally accountable to God for every decision and action that he made. Under the omniscience of God, there is no such thing as FATE OR BAD LUCK because all events take place according to His counsel (the divine decree) and our present is the result of our previous decisions that we have made.

18 OMNIPRESENCE GOD is eternally, wholly; personally and simultaneously present everywhere [Psalm 139:8, Proverbs 15:3, Deut. 4:39, Acts 17:27]. God is the totality of His presence- without diffusion, expansion, multiplication, or division. He penetrates and fills the entire universe and everything beyond the universe to infinity [Psalm 139:7, Jeremiah 23:23-24, Acts 17:27]. God is free to be local while at the same time existing throughout all space and beyond space [Exodus 19:18-20, Lev. 16:2]. Omnipresence describes space in relation to God. Immensity describes God in relation to space. God is not subject to the laws of space. As He did with time, God invented and created space. Space is large, but not as large as God. God cannot be more or less than He is. We cannot measure God. God is the Cause of space He put order into space. Space is one of the boundaries God has given to us, the other being time. We cannot escape time or space, it would be disaster to do so- our entire orientation in life is tied up to time and space. In relation to space, God is immanent in space and transcendent outside space. Since God is the Creator, the Cause of space God would exceed those boundaries to infinity. God has the ability to construct time and space and is inside them as well outside them. Knowing this, we have no cause for worry on our personal or national problems. God may be Self-limited as in the case of the Incarnate Person of Jesus Christ in hypostatic union (κενοσισ) [Πηιλιππιανσ 2:7]. for them, as possessing within Himself a boundless supply of the infinite energy of His spiritual life and personality. Omnipresence means that God is personally present, knowing firsthand our sins, problems, circumstances, because He is available to help, able to protect or provide our needs. God exists beyond spatial limitations. He is immanent and transcendent. Immanence means His entire essence is always present everywhere in nature, in history, in all the affairs of mankind [Jeremiah 23:23-24, Acts 17:27-28]. Transcendence means He is totally independent of the created universe so that no particular place exclusively contains Him [Psalm 113:5-6, Isaiah 55:8-9, John 8:23]. Immanence and transcendence exist in balance, so that the whole earth is full of His glory [Isaiah 6:3]. His whole being is present in every point in the universe, while at the same time He is HOLY and EXALTED infinitely beyond the universe [Isaiah 6:1,3]. He pervades the universe while at the same time He is free to be in specific location. Omnipresence assures no believer will ever be alone in any given time anywhere in the world or beyond. The Father fills heaven and earth [Jeremiah. 23:23-24]. Jesus Christ promises not to leave the believers without the Comforter while in the world [Matthew 28:20]. The Holy Spirit permanently resides and indwells the believer [1 Corinthians 6:19]. God is not in time or space but time and space is in God. In relation to doing the will of God He has to provide us with the means of complying with His order. He gives us time and space so that we could be at the right place at the right time doing the right thing. God s infinity is intensive rather than extensive that is, God is not to be thought of merely as extending infinity beyond time and space but as possessing within Him infinite resources. God is the perfect Person who passes beyond all phenomena and constitutes the basis

19 OMNIPOTENCE GOD is all-powerful. His power is infinite. He is able to do all things within the range of His character, that is, He can do all things, which are not Self-contradictory or contradictory to His divine nature or attributes. For God to do contradictory things would not imply power but imperfection and impotence. God will never make right wrong nor act foolishly. He never abuses His power. His power is perfect and beyond comprehension of the finite mind [Isaiah 44:24, 2 Corinthians 4:6, Ephesians 1:19-20, 3:20, Hebrews 1:3]. He can do all He wills to do, but He may not will to do all He can do. God will not do all things especially those dictated by men. If God is limited at any time, it is because of a Self-imposed limitation consistent with His plan and essence. God has infinite power and energy [Psalm 8:3]. He does not sleep and never gets tired. He was never worn out and never will be. God is compassionate but never ridiculous or illogical and He will never sympathize with the lame excuses of men human alibi that are basically rooted in laziness. When you need to do His will-he will provides the energy even before you come into realization of your inadequacy. By applying what we know of the infinite power of God we can see that God will always provide and thus we must therefore carry on no matter how we feel. God never condones giving up when it comes to our spiritual life and divine will. When you start making excuses, you begin to develop maladjustments to the grace of God. We are insulting the power of God that He made available to us. In times of crisis, suffering, adversary or various trials, ignorant believers are still asking God for power or strength, which He has already provided at the moment of salvation. Some thought of God s power as something mystical in nature for making miracles, healing or sensational ministry. God will not ask or command us to do something in which He has not provided the capacity to fulfill. God did not impute His power to believers but allows them to use His power to do His will. His omnipotent power is not for doing miracles but for doing His plan of grace. Miracles are the very least God will do and He does need human assistance for doing miracles. Miracles are for the unbelieving not for the believers. The omnipotence of God is manifest in the lives of believers adjusted to the justice of God through their tactical victory in the angelic conflict, not in the exercise of the signs gifts or like healing or tongues that has come to cessation. God is unlimited in His ability and authority, which guarantees order and systematic operation of His creation. Omnipotence is the superior divine power of the Trinity and the Holy Spirit supplies the power to the believers to do the will of the Father [Acts 1:8, Romans 15:19]. During the humanity of Christ, He limited the independent use of His deity to strictly conform to the plan of the Father and to utilize the power of the Holy Spirit. His purpose was to demonstrate to Church Age believer s dependence on the Father s plan and the Holy Spirit s power in the Christian life [John 3:34, 5:17, 6:65, 8:28, Isaiah 42:1, Philippians 2:6-8]. The perfect and infinite power of God is not capricious but totally in harmony to His perfect essence, therefore, we can be sure that everything He does is perfectly good for He cannot violate His own essence.

20 IMMUTABILITY God is unchangeable. He cannot change and will never change. Human being change but the perfect God is not subject to change. [Psalm 33:11, Malachi 3:6, Hebrews 13:8, James 1:17] God cannot be better or worse than His essence. He never had a day when He was better or worse, in contrast to human being. The Creator is not like the creature. You cannot give God a good day or a bad day; He certainly will not give you either. The languages of the anthropopathy (symbolic human representations) of the Lord Jesus Christ merely represent His perfect attitude toward variations in man, in history, in time. God may appear to change but He does not. He is merely expressing His character differently as called for differences and changes in man or history. God merely brings into view a different aspect of His unchanging Person and plan when we change. He treats each person as an individual and every historical event according to the facts of the case [Psalm 33:13-15, 139:1-18, 23-24, 147:4-5]. God deals with everything according to complete and perfect information He possesses. He does not deal with everything or with everyone the same way otherwise that would be stupidity not immutability. He is wise and just, and that He knows when to do what to do. God, as the Chief Justice is perfect without any contradictions. He is immutable yet able to evaluate different situations in different ways. Since He is unchangeably perfect, His pronouncements are always perfect. Immutability is consistent with God s freedom and ceaseless activity. God simultaneously deals with millions and millions of people who come under His especial attention. God is free to act according to His essence. The fact that He is immutable means that He cannot change His own nature, not that He cannot act as divine nature dictates but with respect to human free will. Thus God is always at His best the changes in His creation do not affect him. The pseudo Christians invented the doctrine of God s second best. They claimed that God always has the second best for erring believers. Such teaching is purely demonic. God is always at His best. He cannot make any mistake or error. No characteristic or attribute of God can change. He cannot compromise His perfect immutability. He merely brings into view a different aspect of His unchanging Person and plan when we change. Prayer cannot change the plan and will of God no matter how sincere and prevent. God answers our prayer not because of what we are or not but because of His essence or WHO AND WHAT HE IS. God cannot reject prayer that are adjusted to divine justice and which is according to divine plan and purpose [John 15:7]. We receive positive answers to our prayer because we prayed according to His will. Since each divine attribute is consistent with His integrity no attribute can supersede or operate independently of God s other attributes. This means God will never act arbitrarily, capriciously or in violation of what He has already decreed. Divine omnipotence cannot dominate or overrule His immutability. From God s perfect immutability comes His faithfulness He is always reliable and He will never let anyone down. He is faithful to keep Word [Lamentations 3:22-23, Hebrews 6:17-19]. God remains faithful although we may be faithless [2 Timothy 2:13].

21 VERACITY GOD is not only true to other beings but God is true to Himself [Psalm 25:5, John 17:17, 1 John 5:6]. Each Members of the Trinity was true to each other and each true to Himself, possessing perfect integrity. They always possess perfect integrity based on truth of divine essence. God does not hold the truth as being something He acquired He is the Truth from eternity past. The truth has never been diminished or compromised in Him; God is the Source of Truth. God is the source of Bible doctrine. From the Truth that God is comes the Truth we have in writing. Every form of knowledge-every truth we have dwells in God s absoluteness. The divine attribute of veracity guarantees the divine revelation in any form spoken [precanon] or written canon [post-canon] in its accuracy, perfection, and absoluteness [Deut. 32:4, John 6:32, Hebrews 8:2, 1 John 5:20]. We do not naturally possess the Truth within ourselves; we are born liars because the OSN reside in us [Romans 3:4]. We cannot compare our human integrity with the integrity of God. There is a vast amount of truth that will not be revealed until we get to heaven, but whatever God has revealed for us in time is design to be learned and understood by every believer. If we are to adjust to the veracity of God, we must acquired truth in our souls. God designed the human body as the slave of the Spirit not the master or dictator. The soul is the steward of Bible doctrine not of human viewpoint. Souls without Bible doctrine operates through satanic viewpoint, stirs by emotions, flame by human passion and lusts. a. The Truth of the gospel in salvation. b. The Truth of rebound in spirituality c. The Truth of Bible doctrine in spiritual maturity. God is infinitely perfect in veracity and faithfulness express to us in the Bible doctrine. In veracity, God honors Bible doctrine resident in the soul of the believer. God honors His Word wherever it is found. Maximum Bible doctrine in the soul constitutes maturity adjustment to the perfect justice of God. It is maximum rapport with the integrity of God. Maximum Bible doctrine in the souls of believers is the only thing that will deliver the nation from national apostasy and divine discipline. With out Bible doctrine in the soul spiritual maturity is impossible to achieve. In veracity and faithfulness God fulfills all His promises this is our basis of confidence toward God [Deut. 7:9, 1 Corinthians 1:9, 10:13, 2 Thessalonians 3:3]. God is eternally true to Himself, therefore, He cannot be untrue to any creature even in just one occasion. He cannot deny His perfection and holiness. His absolute veracity or Truth is evident in Words [John 8:45-46], in His Works [Psalm 33:4] and in His Ways [Revelation 15:3]. Understanding WHO AND WHAT GOD IS and completely relying upon His perfect and absolute character for both adversity and prosperity build a foundation of confidence and inner peace. The results are wise decisions and actions in every circumstance of life. Genuine confidence in God comes from the knowledge of His essence. Doubts and refusal to obey often comes from severe ignorance of divine essence and Personality. People often adjust t each other by lying and deception. But we cannot adjust to God in the same manner because we cannot deceive Him. We must adjust to His justice through the Truth of His Word in our souls.

22 GOD IS ONE IN ESSENCE THREE IN PERSONS The doctrine of Divine Essence recognizes the existence of God from eternity past in three Persons each Person being coequal, coeternal, co-infinite with identical essence or attributes. a. The Father [1 Corinthians 8:6, Ephesians 1:3] b. The Son [john 10:30, 14:9, Colossians 2:9] c. The Holy Spirit [Isaiah 6: :2, Hebrews 10:15-17] THE ONENESS OF GOD, called THE GLORY OF GOD, is the identical essence or character IN ALL THREE PERSONS [John 10:30]. All the attributes of divine essence are present I God but all are not always manifest at the same time. God exists in Three Persons but when emphasizing essence, the Scripture uses the phrase GOD IS ONE one being a descriptive adjective meaning identical in essence not a numerical figure. TRINITY: a term not found in the Bible but the concept is purely Biblical. Historically, the formal doctrine of the trinity derives from the early church councils which sought to explain the Biblical testimony regarding: A. The Oneness and unity of God in Three Persons B. The Deity of Christ C. The Personality and Deity of the Holy Spirit No single passage in the Scripture delineate point-by-point the very complex doctrine of Trinity. The doctrine of the Trinity was formulated by combining all passages related to God the Father, God the Son, and God the Holy Spirit. Equality of the Trinity is emphasized in both Old and New Testament forming a solid unity of the Scripture. ELOHIM the Hebrew word for God in plural form, which indicates the existence of more than One Person in the Godhead. The Old Testament generally uses the word JHWH when referring to one member of the Trinity. The English Bibles translated JHWH as Jehovah or Yahweh. The context of Scripture may indicate which Member of the Trinity or Godhead the TETRAGRAMMATON: JHWH describes like in John 6:46, 14:9-10, 12: Occasionally, Yahweh implies all Three Persons, in which the English Bibles simply translated using the pronoun Us or Thee like in Numbers 6:24-26, Genesis 1:26-27, 3:22. 11:7, Isaiah 6:8. We cannot understand the infinite, eternal, spiritual God with our natural perception that is why God communicated to us in form of expression we could understand. He described His indescribable Person and plan in terms of human reasoning and experience, which is foreign to Him. God uses two languages of accommodations namely; ANTHROPOPATHISM and ANTHROPOMORPHISM to accommodate our limited ability and capacity to comprehend the infinite. God uses human languages, symbolism, and experiences to illustrate the truth of the infinite God. God cannot use the language of angels and heaven. The doctrine of the Trinity is not human invention but divine revelation designed for finite mind. Everything that God has made known about Him can be understood, even the fact that He is singular in one sense [Deut. 6:4] and plural in another [Isaiah 48:16]. The concept of the Trinity is established in both the Old and New Testament. The Oneness and

23 THE TRINITY The doctrine of the Trinity does not advocate three gods in one, but that one God exists as Three Persons coequal, co-infinite and coeternal. All Three possessing the same identical essential nature (Psalm 110:1, John 10:30]. The Trinity defines the unity of God as having one divine with specific and describable attributes. Each Person of the Godhead has a purpose related to the eternal plan and plan of God. The Bible ascribes to each person distinct roles not jointly shared by the Trinity. A. The Father is the Planner, the Source of all things B. The Son is the agent through whom the Father s plan is enacted C. The Holy Spirit is the revealer and empowers the plan in our lives. Trinitarian tenets are not abstract theology. There is a practical reason for every believer in Jesus Christ to fully comprehend this doctrine. Our view of the Trinity affects our relationship with God: A. Our overall view of the Trinity determines our understanding of the Person and works of Christ. B. Our view of the Holy Spirit affects our concept of living the Christian life. C. Our view of God the Son in His Hypostatic union (or His perfect humanity) determines our spiritual advancement toward spiritual maturity and spiritual motivation. Genuine worship and spirituality are possible only with a Biblical perspective of the Godhead. We can only have a maturing and advancing relationship with God if we understand the Trinity. Knowledge of the Trinity is essential in our understanding of the Divine essence and full knowledge of the divine essence is vital in understanding the Trinity. You must comprehend the unity of the Godhead before you can begin to grasp the concept of the Trinity. Although each member of the Godhead has a different function, they cannot act in opposition to one another. Never assume that God adopts one of the Three names to coincide with each phase in His plan. The Three Persons are separate and distinct and exist separate even though They are One God in essence. THE ANALOGY OF LIGHT: Light is a single phenomenon with three distinct properties: ACTINIC- or radiating energy is like God the Father, neither seen nor felt. LUMINIFEROUS or illuminating light- is like God the Son, both seen and felt. CALORIFIC or heat producing energy is like God the Holy Spirit, felt but not seen. AS THE SOURCE OF LIGHT The Father is Source of the soul life; He breathes the spark of life (NESHAMAH). The Holy Spirit is the source of life- as the agent of regeneration who puts the believers into union with Christ. The Father is God: co-infinite, co-equal and co-eternal with the Son and with the Holy Spirit. But the Father is not the Son, and the Son is not the Holy Spirit. The Son is God: co-infinite, co-equal and co-eternal with the Father and with the Holy Spirit. However, the Son is not the Father and the Father is not the Holy Spirit. The Spirit is God; co-infinite, co-equal and co-eternal with the Father and with the Son. But the Spirit is not the Father and the Son is not the Holy Spirit. We can only understand the doctrine of the Trinity by faith not by human perception.

24 GOD IS THREE PERSONS BUT ONE GOD WITH ONE ESSENCE One God exists in three distinct personalities that are not similar to three separate human personalities. Divine personality is not the same as human personality. No two human beings have the identical essence of personality that the Members of the Godhead possess. There were several events and occasions in the Old and New Testament, which vividly demonstrate to us the reality of the Trinity. For example, in Isaiah 6:1-3, the angel repeated the word HOLY three times as addressed to the Three Persons of the Trinity. God is Three Persons but One God with one Essence. In Matthew 3:16 water represented the will of the Father for the Son during the First Advent. Under the water refers to Christ s identification with the Father s plan for man salvation. As the Lord Jesus Christ emerged from the water, the Holy Spirit, the Third Person of the Trinity, descended upon Him in bodily form like a dove [Luke 3:22]. And Behold, a voice out of heavens, saying, this is My (God the Father) Son (Jesus Christ), in Whom I (God the Father) am well pleased [Matthew 3:17]. The voice of approval was from God the Father, the approved person is the Second Person of the Trinity. Go, therefore and make disciples of all nations, baptizing them in THE NAME of the Father, and of the Son, and the Holy Spirit [Matthew 28:19]. Believers are baptized in the NAME not names of the Father, Son, and Holy Spirit. Name in the singular parallels LORD in Isaiah 6:3 affirming that God is one in essence but Three Persons. While the emphasis in Isaiah 6:3 is on the Three-in-One, in Matthew 28:19 is on the One-in-Three. FATHER, a term use in the Scripture that refers to the relationship between the First and Second Persons of the Trinity, which also defines our family bond through regeneration. The title Father emphasizes the absolute authority and design of the First Person as author of the divine plan for humanity [John 14:24, Ephesians 1:1-23]. FATHER OF JESUS CHRIST, a title of the First Person [Ephesians 1:3, Colossians 1:3], which indicates the relationship between Christ and the Father. Jesus Christ is both the revelation of the Father and the focal point of His divine plan for the human race [John 1:14, Ephesians 1:1-23]. The relationship of the Father and Son has existed from eternity past in divine decree [John 17:5, 24], although possessing equality with the Father all throughout the eternity [Philippians 2:6]. The Son functioned in a subordinate role to accomplish the redemptive will of the Father. Phrases such as His only begotten Son, the only begotten Son of God must be understood in the sense of the unique mission of the Second Person of the Trinity. THE FATHERHOOD OF GOD is exclusive to believers only [John 8:42-44, Ephesians 1:5] And does not include the entire human race. God the Father is the Author of salvation, and all believers are personally and eternally related to Him through the new birth. The concept of universal fatherhood of God is purely heretical and blasphemous. Jesus Christ is the unique person of the universe who possess two nature (perfect humanity and perfect deity) that are inseparably united in hypostatic without loss or mixture of separate identity, without loss or transfer of properties, or attributes, the union being personal and eternal. The doctrine of the Trinity is manifested from Genesis to Revelationalthough the term itself was human invention. The term Trinity is a shortcut or a key that unlocks a lot of truth chain together.

25 THE INDWELLING TRINITY The Trinity indwells every Church Age believer permanently evidence and guarantee of eternal salvation. The Holy Spirit indwells the believer so Christ may take up royal residence there. The indwelling puts the Spirit s help within the believer. The instantaneous effect of the indwelling is permanent it cannot be undone, loss, cancel, alter, change or reverse By anything or any one. It does not need to be repeated for the second time or so. The indispensable ministry of the indwelling Holy Spirit operates only within the believer is filled with Spirit. The believer cannot exist and reach spiritual maturity without the Word of God in his soul and the very operation of the indwelling Holy Spirit. The indwelling Christ, invisible today in time, will be the first Person the believer will see in the moment of physical death [2 Corinthians 5:8], but from that very moment, the SHEKINAH GLORY will be visible to the believers in glorious glorified and resurrection bodies. The SHEKINAH GLORY indwells the Church age believers for the purpose of fellowship with the glorified Christ the unique Person of the universe, the perfect God-Man. All the attributes of divine essence are resident in all Persons of the Godhead, but not all are manifested at the same time. The attributes of the Trinity never operate in a vacuum independently of each other. God the Father indwells the believer [John 14:23, Ephesians 1:3, 6, 12, 4:6] for the glorification of His protocol plan. 3. To empower us in the execution of the Father s plan God the Holy Spirit indwells the believer for several purposes: 1. As Badge of the Royal family of God membership [John 14:20] 2. As guarantee of the availability of divine power in time [2 Corinthians 13:4-6, Romans 8:10] 3. As guarantee of eternal life and resurrected body [Colossians 1:27] 4. As the depository of blessing in time and blessing in eternity, as the escrow officer at Judgment Seat of Christ [Ephesians 1:3]. 5. As the basis for assigning highest priority to our relationship with God and the use of divine power [John 2:24]. 6. As motivation for continued growth and momentum when under any phase of undeserved suffering for blessings [Galatians 2:20]. 7. As the basis for the glorification of Christ in the unique life of the Church Age believers [John 17:22-]. 8. For our worship and privacy in our unique relationship with God. 9. As the Source of energy for Christ s ambassadors in the satanic world system [2 Corinthians 5:20]. 10. As heirs of Christ joint heirs with Christ [Romans 8:17] and who will accompany our Lord and glorify Him forever [Ephesians 2:6-7]. 11. As the personal Great High Priest of the royal priesthood. 12. As guarantee of the divine perfect omnipotent power available to the mature believers for offensive attacks against satanic strongholds. God the Holy Spirit indwells the believer [Romans 8:11, 1 Corinthians 3:16, 6:19-20, Ephesians 1:7-19, Romans 8:11] for several reasons: 1. To create a Temple for the indwelling Christ 2. As down payment of our spiritual inheritance.

26 SUMMARY OF IDENTICAL ATRIBUTES God the Father and God the Son possesses the same attributes: The perfection and authority of God and of Christ [2 Corinthians 5:21, 1 Peter 1:19, 2:22] God is Truth and Christ is the Truth [Psalm 25:5, John 6:32, 17:17, 1 John 5:6] The authority of God and Christ [Matthew 7:27, 8:27, 28:18, John 5:22,27] The omnipresence of God and of Christ [Psalm 139:7, Jeremiah 23:23-24, Matthew 28:20, John 14:20, Colossians 1:17] The omniscience of God and of Christ [Isaiah 36:9-10, Psalm 33:13-15, Proverbs 15:3, Matthew 9:4, 12:25, Luke 6:8] The omnipotence of God and of Christ [Isaiah 44:24, 2 Corinthians 4:6, Matthew 8:26-29, 19:26, Ephesians 1:20-23] The holiness of God and of Christ [Leviticus 11:44-45, Deut. 32:4, Mark 1:24, Hebrews 1:8, 1 John 2:20] The justice and righteousness of God and of Christ [Acts 3:13-14, Hebrews 1:9, Rev. 16:4-6, 19:1-2, John 5:30, 2 Tim. 4:1] The veracity and faithfulness of God and of Christ [Numbers 29:19, Deut. 7:9, 1 Cor. 1:9-10, John 5:30, 2 Tim. 4:1] The pre-existence of God and of Christ [Genesis 1:26, Rev. 14:7, Psalm 102:25-27, Proverbs 8:22-23, John 1:1, 3, 8:58, 17:5, 24] The attributes of God the Father are all identical with the attributes of the Lord Jesus Christ. If Christ is not God, then such titles would never been ascribed to Him. THE DEITY OF CHRIST: In His pre-incarnation is UNKNOWN TO MAN In His incarnation or hypostatic union is REJECTED BY MAN In glorified Christ is IGNORED BY MAN Philippians 2:6-8 described Christ as εκενοσε φροµ κενοο meaning emptied of the glory of God (emptied of divine essence) of His preincarnate majesty and glory [John 17:5]. Christ in His perfect humanity did not regard equality with God He emptied Himself, He humbled Himself. As a perfect man He is not equal with God but as a perfect Deity He is equal with God. There were times during His hypostatic union that Christ spoke as Deity and there were times when He spoke as perfect man. When Jesus Christ claimed Himself as the Son of God, He was speaking from His Deity [Psalm 2:7, Hebrews 1:7-8, Matthew 2:15, 3:17, 8:29, 14:33, 17:5, 26:63-65]. When He claimed equality with God He was speaking from His Deity [Isaiah 40:3-5, Matthew 3:3, Luke 24:27, 44-47, 1 Corinthians 2:8, James 2:1, John 5:18, 19:7, 10:30, Titus 2:13, Hebrews 1:8, 1 John 5:20] As unique Person of the universe, Jesus Christ, He possesses two natures: perfect humanity and perfect Deity. Jesus Christ is both undiminished deity and true humanity. He bears every attribute of deity and is eternally related to the other two Members of the Trinity [Isaiah 48:16, John 1:1-4]. AS GOD, Christ has all authority and has the life of God and imparts eternal life and forgives sins [Matthew 28:18, John 5:26, 10:28, 5:22]. AS SON OF GOD, Christ is the exact re-presentation of the Father s nature. AS THE SON OF MAN, He took the likeness and form of man and lived in the world.

27 TITLES ASCRIBED TO CHRIST The following are Titles ascribed to Jesus Christ with corresponding Names for God or other terms frequently use for God. (This is a partial list): ANOINTED [Psalm 2:2] called THE WAY [John 14:6] or THE SEED [Genesis 13:15] ALPHA and OMEGA [Revelation 21:6] the GOD OF ETERNITY (EL OLAM) [Genesis 21:33] CHRIST [Matthew 1:16] or SAVIOR (YASHA) [Isaiah 43:3] DAYSPRING [Luke 1:78] the GOD WHO WILL PROVIDE (JEHOVAH- JIREH) [Genesis 22:14] DAYSTAR [2 Peter 1:19] the LIGHT GIVER [Genesis 1:16] DELIVERER [Psalm 18:2], the LORD MY SHEPHERD (JEHOVAH-RAAH) [Psalm 23:1] EVERLASTING FATHER [Isaiah 9:6] or FATHER (ABBA, AB) [Psalm 89:26] GOOD SHEPHERD [John 10:14] the SHIELD (JEHOVAH-RAAH or MEGEN) [Psalm 3:3] HOLY ONE [Psalm 71:22] or the HOLY ONE OF GOD [Mark 1:24] (SSADDIG) [Psalm 7:9] the RIGHTEOUS ONE or (QADOSH) the HOLY ONE OF ISRAEL [Psalm 71:22] I AM [John 8:58] the JEHOVAH or YAHWEH (JHVH and YHWH) the SELF- EXISTENT [Exodus 3:15] IMMANUEL [Isaiah 7:14] who is called GOD IS MY BANNER (JEHOVAH- NISSI) [Exodus 17:15] JUDGE (SHAPHAT) the RIGHTEOUS JUDGE [Acts 10:24,Genesis 18:25] the LORD-OUR RIGHTEOUSNESS or the RIGHTEOUS ONE (JEHOVAH-TSIDKENU) or the JUST [Acts 3:14] KINGS OF KINDS [Revelation 19:16], the JEHOVAH SABOATH [LORD OF HOST] [Malachi 1: The LAMB OF GOD [John 1:19] EL NOSE the God of Forgiveness [Psalm 99:8], or El NOSE LORD [Matthew 7:21] ADONAI or LORD OF HOSTS [Jeremiah 11:20] ELOHIM or TSEBHAOTH or LORD OF LORDS [Rev. 19:16] LORD GOD ALMIGHTY [Rev. 4:8] EL ELYON the God Almighty or Most High God [Gen. 14:18-24] MASTER [John 1:38] The True Prophet of God [Acts 3:20-21] MIGHTY GOD [Isaiah 9:6] ELOHIM or Mighty God [Psalm 50:1] EL GIBBOR [Deut. 10:17] EYALUTH (Strength) [Psalm 22:19] Prince of Life [Acts 3:15] or the Prince of Peace called JEHOVAH SHALOM [Judges 6:23]- EL RAHUM (God of Compassion) REDEEMER [Job 19:25] GAAL or YASHA (Savior) [Isaiah 43:3] SAVIOR or ROCK TSUR (God) [Isaiah 44:8] the Son of God [Matthew 4:3] SON OF MAN [Daniel 7:13] WONDERFUL COUNSELLOR [Isaiah 9:6] JEHOVAH RAPHA (God that Heals) or JEHOVAH (the Lord sanctifies) or the WORD LOGOS [John 1:1] (God Who sees me) the EL ROI [Genesis 16:31], the God Who cleanses the hearts YAHWEH (LORD) [Genesis 4:1, Exodus 3:2] ADONAI YAHWEH (LORD GOD) [Genesis 15:2, Ezekiel 28:6] or ADONAI (LORD) [Genesis 18:27), YAH YAHWEH (LORD) [Isaiah 12:2] The Center of the Bible is Jesus Christ Who is magnified by various names and titles that attributed to God alone.

28 JESUS CHRIST The JEHOVAH or YAHWEH of the Old Testament is the Christ of New Testament. The Hebrew terms JEHOVAH; YAHWEH (sometime written as YHWH or JHVH) is exactly the same meaning with the Greek terms: Κψριοσ Ιεσουσ = Κψριοσ Ιεσουσ = the LORD JESUS Κψριοσ Ιεσουσ Χηριστοσ = Κψριοσ Ιεσουσ Χηριτ =the LORD Jesus Christ There are four (4) Hebrew words that are translated LORD in English: 1. YAHWEH manifests divine omnipotence, veracity, omniscience, omnipresence, and sovereignty of Christ 2. ADONAI YAHWEH bears the justice and righteousness and eternal life, of Christ 3. ADONAI manifests the grace of God, bears the essence of God 4. YAH YAHWEH manifests the essence of God There are four (4) Greek terms that are translated LORD in English that bears the essence and attributes of God α. Κψριοσ (Κυριοσ ορ Κψριοσ) the Name of God used exclusively referring to Christ [Luke 1:32, Rev. 1:8] β. εσποτεσ ( εσποτεσ) Name address to God when referring to Christ [Λυκε 2:29 ] χ. Κψριοσ Τηεοσ (Lord God) the title of God used for Christ [Rev. 11:17] δ. Κψριοσ Ιεσουσ Χηριστοοσ = Κψριοσ Ιεσουσ Χηριστοσ or the Lord Jesus Christ [Romans 1:7, James 2:1] the only unique Person of the universe and the only Savior of mankind There are various form for JEHOVAH that refers to Jesus Christ: THE KING OF GLORY [Psalm 24:7-10, 1 Corinthians 2:8], OUR RIGHTEOUSNESS [Jeremiah 23:5-6, 1 Corinthians 1:30] ABOVE ALL [Psalm 97:9, John 3:31, the FIRST AND THE LAST [Isaiah 44:6, 48:12, 16, Rev. 1:17, 22:13] JEHOVAH S EQUAL [Zechariah 13:7, Phil.2:5-6] the LORD OF HOSTS [Psalm 110:1, Matthew 22:45] THE SHEPHERD [Isaiah 40:10-11, Hebrews 13:20-21]- the MESSENGER OF THE COVENANT [Malachi 3:1, Luke 7:27]-the OBJECT OF PRAYER [Joel 2:32 1 Corinthians 1:2] GOD IS ONE [Deut. 6:4 and 1 Corinthians 8:6] The books of the Bible developed their themes around the Person and Work of Christ: Matthew presented Him as the serving King of Kings. Mark portrayed Him as the suffering Servant of Christ. Luke presented as Son of Man, John as the Son of God. The book of Acts revealed Him as Power of the Church, and Romans as the Gospel. In Corinthians, He is the Transformer of the carnal nature, in Galatians He is the Rent Veil. In Galatians-the One sitting in the heaven, in Philippians- He is our Sufficiency That is available for any given situation. Colossians gave Him the Title as the Shadow now come in the flesh. He is the coming King of the Thessalonians and the glorious appearing God and Savior of the Timothy. He is our Blessed Hope of Titus and the Forgiver of the restless wanderer of Philemon He is better than angels of Hebrews. He is the Fulfiller of Hebrews, the Rock of Salvation and the blessed assurance of the epistles of John.

29 THE OFFICE OF JESUS Powerfully orders all things for His glory and their own good [Romans 8:28, Colossians 1:18] JESUS CHRIST performed His saving work in the threefold role of: Prophet [Deut. 18:15, Luke 4:18-21, 13:13, Acts 3:22] Priest [Psalm 110:4, Hebrews 3:1, 6:20, 7:26, 8:1] King [Isaiah 9:6-7, Psalm 45:6, John 18:36-37, Hebrews 1:8, 2 Peter 1:11] Fulfilling His office work of prophet Christ: At the appointed time, will overcome all those persecuted His people and all those who rejected His gospel [Psalm 2:9, 2 Thessalonians 1:8] In filling these offices Christ fulfills all the need of all men. As the Prophet of God He meets the problem of man s ignorance, supplying him with knowledge. Claims to bring the Father s message to man [John 8:26-28, 12:49-50] Proclaims His message to the unbeliever and to His disciples [Matthew 4:17-] Predicts the future events [Luke 19:41-44] He continues to reveal His Word to us [John 16:12-15] by the power of the Holy Spirit. Executing His office work of priest Christ: Offered Himself up to God as a sacrifice to satisfy divine justice and to reconcile men back to God [Hebrews 2:17, 9:14, 28] Continue to make intercession for all those who come unto God by Him [John 17:6-24, Hebrews 7:25, 9:24]. Performing his office work of king, Christ: Calls out of the world a people for Himself [Isaiah 55:5, John 10:16, 27] Gives them leadership, protocol, censures and laws by which He visibly governs them [1 Corinthians 5:4-5, 12:28, Ephesians 4:11-12, 1 Timothy 5:20, Titus 3:10] Preserves and supports them in all their temptations and sufferings [2 Corinthians 12:9-10, Romans 8:35-39] Restrains and overcome their enemies [1 Corinthians 15:25] As the Priest of God, He meets the problem of man s guilt, supplying him perfect and total righteousness acceptable to God. As King, Christ meets the problem of man s weakness and dependence, supplying him with power and protection. The Lord Jesus Christ exercise His threefold offices in the estates of His humiliation and His exaltation [Isaiah 9:6-7, Psalm 2:6, Revelation 19:16]. The Scripture clearly represent Him as exercising all three offices in both estates both during His earthly ministry prior to His spiritual death and now, since His resurrection and ascension. The purpose of Christ s Incarnation is not to humiliate Christ but to glorify Him (His perfect humanity). Incarnation is designed to show to men the divine mysteries the only begotten God [John 3:13, 8:58, 17:5]. Christ became a man in order to reveal the justice and the perfect love of God for the imperfect men. He became a Man in order to die for men. Christ became a man to glorify God Himself and to manifest God s absolute power in man s absolute weakness. He became a Man in order to bring gifts to men, especially the gift of grace. It is exceeding graciousness of God for the exceeding sinfulness of men.

30 THE HOLY SPIRIT The Holy Spirit is the third Person of the adorable Trinity. His personality is proved in several reasons: From the fact that the attributes of perfect personality, perfect intelligence are ascribed to the Holy Spirit (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). The Holy Spirit reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26) The Holy Spirit executes the offices peculiar only to a divine personality. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Pet. 1:21). His divinity is established: The names of God are ascribed to Holy Spirit (Ex. 17:7; Ps. 95:7; comp. Heb. 3:7-11); and Divine attributes are also ascribed to Holy Spirit omnipresence (Ps. 139:7; Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb. 9:4). Creation is ascribed to Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles (Matt. 12:28; 1 Cor. 12:9-11). Worship is required and ascribed to Holy Spirit (Isaiah 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19). The Holy Spirit is a Person not a force, not an influence but co-equal, co-infinite and co-eternal with God the Father and God the Son. THE WITNESS OF THE SPIRIT The primary witness of the Holy Spirit is to Christ, not to Himself, or to Bible doctrine [John 14:26, 15:26, 16:7-15, Matthew 16:16-18] though the Spirit s witness focuses upon the Person and the work of Christ, it incorporate: The intrinsic and instrumental authority of the Scripture The nature of fallen man and the their response to God A ministry of assurance and instruction to God s own possession The center of the witness is that Jesus is Lord and Christ [Acts 2:36], the truth that the antichrist denies but which the believers affirm [1 John 2:20-22]. THE MINISTRY OF THE HOLY SPIRIT IN SUSTAINING JESUS CHRIST as prophesied in the Old Testament [Isaiah 11:2-3, 42:1]: The Holy Spirit was given without measure (constant unhindered filling) to the perfect humanity of Christ [John 3:34]. In the humanity of Christ, the Holy Spirit was never grief or quench, not even for a second because He did not sin. The Holy Spirit was related to the baptism of Jesus Christ as the One that confirmed His identity, calling and mission. The Holy Spirit sustained Christ during His entire earthly ministry [Luke 4:14-15, 18]. There was never a time during the humanity of Christ when He did not rely on the power and resources of the Holy Spirit. The Holy Spirit sustained Jesus Christ when Christ was bearing our sins on the cross [Hebrews 9:14]. The Holy Spirit had a part in the resurrection of the Lord Jesus [Romans 8:11, 1 Peter 3:18]. The present ministry of the Holy Spirit in relation to Jesus Christ results to His glorification [John 7:39, 16:14]. The totality of God s saving acts for the entire human race

31 THE MINISTRY OF THE HOLY SPIRIT The ministry of the Holy Spirit in the world: RESTRAINING EVIL in the cosmic system so that the believers can continue to exist [2 Thessalonians 2:6-8] CONVICTION OF SIN so the unbelievers will come to realization of his own sin and depraved condition before God [John 16:8-11] REGENERATING MEN [John 3:14-16] The ministry of the holy Spirit at the point of salvation: EFFICACIOUS GRACE [Ephesians 2:8] The work of the Holy Spirit in providing the unbeliever access into the plan of God through the merit of Jesus Christ. It is the perfect work of God where human power and ability has no merit. REGENERATION is the imputation of eternal life at the moment anyone believes in Jesus Christ for eternal salvation making the person passed from spiritual death to eternal life. The Holy Spirit regenerates the unbeliever making him a child of God [Titus 3:5]. BAPTISM OF THE HOLY SPIRIT The Holy Spirit baptizes the unbeliever making him a child of God, sealing him permanently a part of the kingdom of God [Romans 6:1-4]. SEALING OF THE HOLY SPIRIT [2 Corinthians 1:21-22] The Holy Spirit sealed the believer permanently and nothing can destroy or change that relationship. We are children of God forever. DISTRIBUTION OF SPIRITUAL GIFTS-The Holy Spirit distributes spiritual gifts to every believer at the point of salvation. FILLING OF THE HOLY SPIRIT Making the person qualify to receive the blessings of salvation. The post-salvation ministry of the Holy Spirit: FILLING OF THE HOLY SPIRIT The divine provision for the believer to maintain spirituality and go back to point of blessedness. It is a provision for knowing and doing the will of God. GLORIFY CHRIST IN THE BELIEVER [John 7:39, 16:7, 14] The Holy Spirit is assigned to glorify the Lord Jesus Christ in the lives of the believers in three stages: At spiritual maturity when the believer has accumulated maximum Bible doctrines in his soul and has become capable of doing the will of God - At the point of spiritual victory over personal sins applying Bible doctrines to his problems and rejecting human viewpoint At the point of undeserved sufferings and disasters when the believer resolved to trust and believe God- rejecting human solutions. The Holy Spirit convicts the believer to rebound [John 16:8-10, 1 John 1:9] and as a result, fills the believer with Bible doctrine. The Holy Spirit glorifies Christ in the world through spiritual maturity in the function of Royal priesthood. The Holy Spirit glorify God in the life of the believer whenever he overcome undeserved sufferings or gains momentum in the function of spiritual ambassadorship [John 14:12-15]. INDWELLING OF THE HOLY SPIRIT The Holy Spirit permanently indwells the believer and nothing can destroy that indwelling. The Holy Spirit will never leave or forsake the believer.

32 SINS AGAINST THE HOLY SPIRIT The Person of the Holy Spirit refers to the distinct role of His Person- the unseen power of God, the Person through Whom divine power is conveyed. He reveals the plan of God on earth and is the agent for executing the Christian way of life. The lack of material form or substance, of the Spirit does not make Him any less a person than the Father, Who is equally invisible. The term ghost is a mistranslation of πνευµα (πνευµα), which is used for Spirit. There is no word for ghost in Greek. Πηαντασµα (πηαντασµα), which means apparition [Matthew 14:26] is never used for the Third Person of the Trinity. The role of the Holy Spirit must not be confused with the other Members of the Trinity. The phrase the Lord is the Spirit refers to the Holy Spirit [2 Corinthians 3:17], which asserts the deity of the Third Person, the phrase never means that the Spirit supersedes the presence of the resurrected indwelling Christ in the believer [Romans 8:10, Galatians 2:20, Colossians 1:37]. The activity of one Member of the Trinity cannot be attributed to the other. They are separate and distinct Persons, both of whom are equally present with and in the believer. SIN AGAINST THE HOLY SPIRIT BLASPHEMY AGAINST THE HOLY SPIRIT refers to the unpardonable sins committed by unbelievers during the Hypostatic union of the Lord Jesus Christ. This is the sin of rejecting the work of the Holy Spirit in convicting the unbelievers to change their mind toward Christ [Matthew 12:13-32]. The sin of blasphemy attributes the works of the Lord Jesus Christ as coming from the devil. It rejected the redemptive work on the cross for the sin of the human race. They called Him the devil or Satan. RESISTING THE HOLY SPIRIT [Acts 7:51] is the sin of rejecting the Holy Spirit in making convicting the unbeliever to change their mind toward Christ so as to believe and accept Christ as Savior. LYING TO THE HOLY SPIRIT [Acts 5:1-10] is the sin of false motivation coming from the old sinful nature based from satanic and human viewpoint. Lying to the Holy Spirit may appears with any or all of the following characteristics: Ignorance of the True Bible doctrine Arrogance and hatred complexes Desire for human recognition False Humility Desire for self-glory and self-honor Desire for divine approbation Lying to the Holy Spirit steams from selfish desires to be known as spiritual, faithful or committed servant of God. It is aspiring great thing for God without giving Him all the glory. It is human motivation energizes by ego and arrogance to do little or great things for God. QUENCHING THE HOLY SPIRIT is the sin committed by the believers perform as human good work- energized by the old sinful nature, coming from the area of strength of the soul that results to asceticism [1 Thessalonians 5:19, 2 Corinthians 11:13]. Quenching the Holy Spirit is human good works outside spirituality. It is doing noble or good things from the power of old sin nature and apart from the will and purpose of God. It is doing the will of God by human power and resources. GRIEVING THE HOLY SPIRIT refers to personal sins of the believers coming from the area of weakness of the soul that results to lasciviousness [Galatians 5:19-21]. It is thinking and acting contrary to the will of God, based from the satanic viewpoint. It is the adaptation of satanic will, purpose and scheming into the human lifestyle.

33 THE UNPARDONABLE SIN 31 "Therefore I say to you, any sin ηαρµατια) and blasphemy (βλασπηεµιαι) shall be forgiven men, but blasphemy βλασπηεµιαι) against the Spirit shall not be forgiven. 32 "And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come. 28 "Truly I say to you, all sins shall παντα τα ηαµαρτεµατα) be forgiven the sons of men, and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" BLASPHEMY is giving wrong impression to others about our Lord Jesus Christ- that is teaching or talking about false character or attributes of Christ. This category of blasphemy shall be forgiven [James 3:1-2]. The issue on the above verses is not between God and Satan but between the Holy Spirit and Satan particularly, the work of the Holy Spirit in convicting men of sin, their spiritual standing before God. FORGIVEN (απηιεµι απηιεµι) meaning to remove away the sin, in order that the sin can never be fond and charge against the sinner [John 16:8-10]. It applies to any and all sins that will be removed by God from the regenerated men. This verb is in the coming future, which means that it will be taken away each time that is necessary to do so. This forgiveness is not automatic, but requires the exercise of human volition. The forgiveness of God does not require any action from human resources or power but from the merit of Christ in behalf of mankind His spiritual death on the cross. SHALL NOT BE FORGIVEN HIM refers to (ουκ απηετηεσεται ουκ απηετηεσεται), ιτµεανσ that, his sin or guilt shall not be removed or taken from the unsaved person [John 16:8-9]. This applies to one time blasphemy against the Holy Spirit, which will never be taken away from the unbeliever in this age or age to come. This applies to one time eternal sin of rejecting the salvation by grace through the spiritual death of Christ. In the absence of the Holy Spirit, there is no one to convict the person of his sin. If the Holy Spirit does not convict a person, then he cannot and will not repent. Genuine but carnal and worldly believers may suffer the sin unto death if they do not rebound [1 Corinthians 5:5, 1 Timothy 1:20] yet they are eternally saved. Sin unto death is the sin leading to death [1 John 5:16]. Among the Members of the Trinity, the Holy Spirit is the most subject of mockery, insults and persecution. All the members of Cultic-heathen religious groups who have heard but rejected the plan of God and those who rejected Christ will receive the full judgment of the lake of fire. We do not pray for brethren under heaven heavy divine discipline leading to divine discipline of sin unto death. We do not pray for the cultic leaders to believe and receive the Lord Jesus Christ. The phrase shall not be forgiven applies to the heathen and not to Christians any where in the world. This category of blasphemy has no forgiveness since it rejected the Lord Jesus Christ. God cannot forgive those who rejected His plan of grace. Rejection of Christ are categorize into three: Rejection from conviction (like Χαιαπηασ) Rejection against conviction (like Pilate) Rejection without conviction (like Herod)

34 THE WITNESS OF THE SPIRIT The primary witness of the Holy Spirit is to Christ, not to Himself or to Bible doctrine [John 14:26, 15:26, 16:7-15, Matthew 16:16-18]. Although the Holy Spirit s witness focuses upon the Person and work of Christ, it incorporate several things: ϕ The totality of God s saving acts for man, ϕ The intrinsic and instrumental authority of Scripture ϕ The nature of fallen man and positive response to God, ϕ And a ministry of assurance and instruction to God s own possession. The center of the witness is that Jesus is Lord and Christ [Acts 2:36], the truth that the antichrists deny but which the believers affirm [1 John 2:20-22]. The verb "to be a witness µαρτυσ) or "to bear witness to," sometimes rendered "to testify" is used of the "witness" (a) of God the Father to Christ, John 5:32, 37; 8:18 (2nd part); 1 John 5:9, 10; to others, Acts 13:22; 15:8; Heb. 11:2, 4 (twice), 5, 39; (b) of Christ, John 3:11, 32; 4:44; 5:31; 7:7; 8:13, 14, 18 (1st part); 13:21; 18:37; Acts 14:3; 1 Tim. 6:13; Rev. 22:18, 20; of the Holy Spirit, to Christ, John 15:26; Heb. 10:15; 1 John 5:7, 8, which rightly omits the latter part of v. 7 (it was a marginal gloss which crept into the original text: it finds no support in Scripture; (c) of the Scriptures, to Christ, John 5:39; Heb. 7:8, 17; (d) of the works of Christ, to Himself, and of the circumstances connected with His death, John 5:36; 10:25; 1 John 5:8; (e) of prophets and apostles, to the righteousness of God, Rom. 3:21; to Christ, John 1:7, 8, 15, 32, 34; 3:26; 5:33, RV; 15:27; 19:35; 21:24; Acts 10:43; 23:11; 1 Cor. 15:15; 1 John 1:2; 4:14; Rev. 1:2; to doctrine, Acts 26:22 to the Word of God, Rev. 1:2; (f) of others, concerning Christ, Luke 4:22; John 4:39. Matt. 23:31; concerning Christ, John 18:23; concerning others, John 2:25; Acts 22:5; 26:5; "to give a good report, to approve of," Acts 6:3; 10:22; 16:2; 22:12; 1 Tim. 5:10; 3 John 12 (1st part); some would put Luke 4:22 here. In the OT the Spirit of the Lord ρυαη ψηωη ορ πνευµα κψριου) is generally an expression for God's power, the extension of Himself whereby he carries out many of his mighty deeds (e.g., 1 Kings 8:12; Judges 14:6ff; 1 Sam. 11:6). The origins of the word "Spirit" in both Hebrew ruah (ρυαη) and Greek (pneuma) are similar, stemming from associations with "breath" and "wind," which were connected by ancient cultures to unseen spiritual force, hence "spirit" (John 3:8, note the association with air in English; e.g., "pneumatic," "respiration,".). The use of the term "Holy Ghost" for "Holy Spirit" based on an obsolete usage of the word "ghost" (from Middle English and Anglo-Saxon, originally meaning "breath," "spirit" ισ incorrect. Thus it is understandable that God's creative word (Gen. 1:3) is closely akin to God's creative breath (Gen. 2:7). Both ideas are identified elsewhere with God's Spirit. As an agent in creation, God's Spirit is the life principle of men. The primary function of the Spirit of God in the OT is as the spirit of prophecy. God's Spirit is the motivating force in the inspiration of the prophets, that power which moved sometimes to ecstasy but always to the revelation of God's message, expressed by the prophets with τηυσ σαιτη τηε Λορδ. Prophets are sometimes referred to as "men of God" (1 Sam. 2:27; 1 Kings 12:22) in Hosea. 9:7 they are "men of the Spirit of God. 12:17; (g) of believers to one another, John 3:28; 2 Cor. 8:3; Gal. 4:15; Col. 4:13; 1 Thessalonians 2:11, 3 John 3, 6, 12 (h) of the apostle Paul concerning Israel, Rom. 10:2; (i) of an angel, to the churches, Rev. 22:16; (j) of unbelievers concerning themselves,

35 THE MINISTRY OF THE HOLY SPIRIT IN ISRAEL The Holy Spirit was not universally given to all believers until Christ was glorified by being seated at the right hand of the Father [John 7:39]. The Holy Spirit only endued with power some Old Testament saints to perform special functions: Political leaders [Genesis 41:38] Artisans who worked in the Tabernacle and Temple [Exodus 28:3, 31:3] *Administrators [Numbers 11:17, 25] * Political and military leaders [Judges 3:9-] Kings of Israel and prophets of God Old Testament believers were discipline by removal of the Holy Spirit [1 Samuel 16:14, Psalm 51:11]. Certain of believers obtained the Holy Spirit by request prior to doing the will of God in certain mission [2 Kings 2:9-10, Luke 11:13]. MORE ABOUT THE HOLY SPIRIT The Lord Jesus Christ gave the Holy Spirit without request to the disciples just before His ascension for the purpose of sustaining them for the ten (10) day interim before the Church Age began [John 20:22]. The Holy Spirit does not act base on human petition or intercession but according to His integrity that is righteousness and justice. The Holy Spirit is unaffected and untouched by human emotion, sincerity or humility. The NT teaching of the Holy Spirit is rooted in the idea of both the spirit of God as the manifestation of God's power and the spirit of prophecy. Jesus, and the church after him, brought these ideas together in predicating them of the Holy Spirit, God's eschatological gift to man. When Mary is "overshadowed" by the power of the Most High, a phrase standing in parallel construction to "the Holy Spirit" (Luke 1:35; cf. 9:35), we find echoes of the OT idea of God's Spirit in the divine cloud which "overshadowed" the tabernacle so that the tent was filled with the glory of the Lord (Exodus 40:35; Isaiah 63:11ff. identifies God's presence in this instance as "God's Holy Spirit"). Luke records Jesus' power to cast out demons "by the finger of God," an OT phrase for God's power (Luke 11:20; Exodus 8:19; Psalm 8:3). This power is identified as the "Spirit of God" (Matthew 12:28), the Holy Spirit (Matthew 12:32). At Jesus' baptism the Spirit came upon him (Mark 1:10; "the Spirit of God," Matthew 3:16 "the Holy Spirit," Luke 3:21), and He received God's confirmation of His divine Lordship and messianic mission (Matthew 3:13) Jesus went up from the Jordan full of the Holy Spirit (Luke 4:1), and after the temptation began His ministry "in the power of the Spirit" (Luke 4:14). Taking up the message of John the Baptist, Jesus proclaimed the coming of the kingdom of God (Matthew 4:17), a coming marked by the presence of the Holy Spirit (Matthew 12:28) as the sign of the messianic age of salvation (Luke 4:18, Acts 10:38). From the beginning of Jesus' ministry He identified Himself with both the victorious messiah king and the suffering servant figures of OT prophecy (Isaiah 42:1) ideas, which Judaism had kept separate. When Jesus identified Himself with the Messiah promised in Isaiah 61:1-2 He stopped short of reading the "words of judgment" of Isaiah 61:2b (even though Isaiah 61:2, "comfort to those who mourn," is part of Jesus' teaching at Matthew 5:4). This emphasis is made again when John the Baptist asks whether Jesus is indeed the one who was to come (Luke 7:18-23). Jesus understood the Holy Spirit as a personality. This comes out especially in John's Gospel, where the Spirit is called the Παραχλετε, i.e., the Comforter (Counselor, Advocate). Jesus Himself was the first Counselor (Παραχλετε, John 14:16).

36 ΤΗΕ ΠΑΡΑΧΛΕΤΕ When He is gone, He sent the disciples another Counselor, that is, the Spirit of truth- the Holy Spirit (14:26; 15:26; 16:5). The Holy Spirit will dwell in the believers (John 7:38; cf. 14:17), and will guide the disciples into all truth (16:13), teaching them "all things" and bringing them "to remembrance of all that [Jesus] said" to them (14:26). The Holy Spirit will testify about Jesus, as the disciples must also testify (John 15:26-27). Paul taught that the Holy Spirit, poured out in the new age, is the Creator of new life in the believer and that unifying force by which God in Christ is "building together" the Christians into the body of Christ (Rom. 5:5; II Cor. 5:17; Eph. 2:22; cf. I Cor. 6:19). Romans 8 shows that Paul identified the Spirit, the Spirit of God, and the Spirit of Christ with the Holy Spirit (the Spirit of Christ as the spirit of prophecy in I Pet. 1:10), and that these terms are generally interchangeable. If anyone does not have the spirit of Christ, he does not belong to Christ (Rom. 8:9); but those who are led by the Spirit of God are sons of God (Rom. 8:14). We all have our access to the Father through one Spirit (Ephesians 2:18), and there is one body and one Spirit (Ephesians 4:4). We were all baptized by one Spirit into one body -and we received one Spirit (I Corinthians 12:13). The believer receives the Spirit of adoption or "Σονσηιπ (Rom. 8:15), indeed, the Spirit of God's own Son (Gal. 4:6). THE TITLES OF THE ΠΑΡΑΧΛΕΤΕ Του ηοριστηεντοσ ηυιου Τηεου εν δυναµει κατα Πνευµα Ηαγι οοσυνεεσ εξ αναστασεοοσ ν εξ αναστασεοοσ νεκροον, Ιεεσο υ Χηριστου του Κυριου ηεεµοον [Ροµανσ 1:4]. Πνευµα Ηαγιο οσυνεεσ (Πνευµα Ηαγιοοσυνεεσ) the Spirit of Holiness refers to the integrity of God (justice and righteousness) that guarantees our resurrection and eternal in Christ. It refers to God as a Person who holds our spiritual redemption (salvation) and physical redemption (resurrection). The Spirit of Holiness guarantees our redemption through the work of Christ. Ηο γαρ νοµοσ του Πνευµατοσ τεεσ ζοοεεσ εν Χηριστοο Ιεεσο υ εελευτηεροοσεν σε απο του νοµου τεεσ ηαµαρτιασ και του τηανατου [Ροµανσ 8:2]. Πνευµατοσ τεεσ ζοοεεσ (Πνευµα τεεσ ζοοεεσ), the Spirit of Life refers God as the Cause and Source of the Life that comes from God. The Holy Spirit gives the life of God to those who believed and received His grace. Ου γαρ ελαβετε πνευµα δουλειασ παλιν εισ φοβον αλλα ελαβετε Πνευµα ηυιοτηεσιασ εν ηοο κραζοµεν, Αββα, ηο Πατ εερ! [Ροµανσ 8:15]. Πευµα ηυιοτηεσιασ (Πνευµα ηυιοτηεσιασ the Spirit of adoption), which refers to the work of God in bring men into His Heaven by His power and grace upon men. Εχηοντεσ δε το αυτο Πνευµα τεεσ πιστεοοσ κατα το γεγραµµε νον, Επιστευσα, διο ελαλεεσα, και ηεεµεισ πιστευοµεν, διο κα ι λαλουµεν, [2 Χοριντηιανσ 4:13] Πνευµα τεεσ πιστεοο (Πνευµα τεεσ πιστεοο) the Spirit of faith refers to Holy Spirit function of converting γνοσισ ιντο επιγνοσισ in the soul of positive volition believers. Πνευµα ηυιοτηεσιασ (Πνευµα ηυιοτηεσια) Εν ηοο και ηυµει σ ακουσαντεσ τον λογον τεεσ αλεετηειασ, το ευανγελιον τεεσ σοοτεεριασ ηυµοον, εν ηοο και πιστευσαντεσ εσφραγιστηεετε τοο Πνευµατι τεεσ επανγελιασ τοο Ηαγιοο, Επηεσιανσ 1:13]. Πνευµατι τεεσ επανγελιασ (Πνευµατι τεεσ επανγελιασ) the Spirit of Promise points to God who cannot deny and violate His own perfect plan for the human race. The Spirit of Promise explains the faithfulness of God based on His own perfection, and not based on human good works or righteousness.

37 TITLES OF ΤΗΕ ΠΑΡΑΧΛΕΤΕ (χοντινυατιον) Ηινα ηο Τηεοσ του Κυριου ηεεµοον Ιεεσου Χηριστου, ηο Πατ εερ τεεσ δοξεεσ, δοοεε ηυµιν πνευµα σοφιασ και αποκαλυπσε οοσ εν επιγνοοσει αυτου, [Επηεσιανσ 1:17]. Πνευµα σοφια (π ηευµα σιφια) the Spirit of Wisdom refers to perfect knowledge of God the Holy Spirit, particularly related to His omniscience concerning man. The Holy Spirit is not only an invisible Person but also an absolute and intelligent Person who knows everything around the world. Ποσοο δοκειτε χηειρονοσ αξιοοτηεεσεται τιµοοριασ ηο τον η υιον του Τηεου καταπατεεσασ και το ηαιµα τεεσ διατηεεκεεσ κοινον ηεεγεεσαµενοσ, εν ηοο ηεεγιαστηεε, και το Πνευµα τεε σ χηαριτοσ ενυβρισασ? [Ηεβρεωσ 10:29]. Πνευµα τεεσ χηαριτοσ (Πνευµα τεεσ χηαριτοσ), the Spirit of grace- explains the total depravity of men before God. God did everything for man s salvation and growth inside the plan of God. Everything about our salvation comes from the grace of God. Ει ονειδιζεστηε εν ονοµατι Χηριστου, µακαριοι, ηοτι το τεεσ δοξεεσ και το του Τηεου Πνευµα εφ ηυµασ αναπαυεται. [1 Π ετερ 4:14]. Πνευµα εφ ηυµασ (Πνευµα εφ ηυµασ), the Spirit of glory refers το πρεινχαρνατε and eternal glory of God. God is not dependent on mankind to be glorious. His glory is intact with Him no matter what happen to human history. The glory of God is not based on actions, reactions or thinking of man but on His perfect characters. Each of these eight (8) descriptions of the Holy Spirit is mentioned only once (ηαπαξ λεγοµενα), giving a very significant truth above the Person of God the Holy Spirit. Such titles are related and associated with divine essence and functions.πνευµα Κυριου (Σπιριτ Κυριου the Spirit of the LORD [Luke 4:18] refers to the Second Person of the Trinity at work in the perfect humanity of Christ. Ελτηοντεσ δε κατα τεεν Μυσιαν επειραζον εισ τεεν Βιτηυνια ν πορευτηεεναι, και ουκ ειασεν αυτουσ το Πνευµα Ιεεσου. [ Αχτσ 16:7]. Πνευµα Ιεεσου (Πνευµα Ιεεσου), the Spirit of Jesus refers to God manifested in Christ not to his humanity. It affirms the truth that Jesus Christ is co-equal with God since He the Spirit of God. Τι τηελετε? Εν ραβδοο ελτηοο προσ ηυµασ εε εν αγαπεε πνευµ ατι τε πραυτεετοσ? [1 Χοριντηιανσ 4:21]. τηε Σπιριτ οφ γεντλε νεσσ ρεφερσ το Χηριστιαν ϖιρτυε τηατ ρεσυλτσ φροµ επιγνο σισ οφ the soul advancing toward maturity Πνευµατι τε πραυτεετοσ (Πνευµατι τε πραυτεετοσ), spirit of gentleness [Galatians 6:1] is the result of spiritual maturity and spiritual επιγνοσισ in the soul, πνευµα τεεσ προφεετειασ. [Ρεϖελατιον 19:10] (πνευµα τεεσπρ οφεετειασ Christ is the Spirit of Prophecy referring to His perfect knowledge of all things (omniscience) in the future, which He reveals to us through His Word. Τηε Ηολψ Σπιριτ ισ αλσο χαλλεδ: Τηε Σπιριτ οφ τηε Λορδ Τηε Σπιριτ οφ Γοδ Τηε Σπιριτ οφ Χηριστ Τηε Σπιριτ οφ Τρυτη Τηε Σπιριτ οφ ϑεσυσ Χηριστ Τηε Σπιριτ οφ ψουρ Φατηερ Τηε Σπιριτ οφ Ηιµ Τηε Σπιριτ οφ ουρ Γοδ Τηε Σπιριτ οφ τηε λιϖινγ Γοδ Τηε Σπιριτ οφ Ηισ Σον ανδ οτηερσ. The Spirit is the Comforter, the Helper and the παραχλετε [John 14:26]. He is the Searcher, the Revealer of the truth, and the great Teacher of the Believer. He is the only Guide, the Indweller and the Strengthener of every believer.

38 THE INDWELLING AND FILLING OF THE HOLY SPIRIT The Holy Spirit indwells the body of every Church Age believer, together with the Father and Son. The purpose of the indwelling is to make the believer s body a temple worthy of Christ. [2 Corinthians 6:16]. The believer by himself is not capable of providing an acceptable dwelling place for Christ the Σηεκιναη glory. The presence of this secret spiritual sanctuary for Christ to dwell made it possible for the believer to obey the command to glorify God in your body [1 Corinthians 6:19-20]. The command to glorify God is fulfilled by the Holy Spirit. The Holy Spirit executes and maintains the plan of the Father in the life of the positive and who adheres to the will, plan and purpose of God. Two vital ministries of the Holy Spirit are involved in the glorification Christ- the filling and indwelling. The Holy Spirit indwells the body of the believer so Christ may take up royal residence there while the filling of the Holy Spirit enables the believer to reflect the glory of the resident Christ. Indwelling puts the Spirit s help near at hand, in fact, within the Christian himself; filling actually delivers the Spirit s help as He invisibly energizes the divine sphere. The indwelling of the Holy Spirit is permanent while the filling of the Holy Spirit is intermittent. Scripture never commands the Church Age believers to be indwelt by the Spirit but rather regards the indwelling as a constant reality. The Bible commands the believer to be filled with the Spirit [Ephesians 5:18, Galatians 5:16]. The believer cannot change the indwelling of the Holy Spirit while the filling of the Spirit is a matter of choice. recovering fellowship with God (but the fellowship with God does not include the filling of the Holy Spirit. The Holy Spirit is the power source in the divine sphere living outside is living under the power of the old sinful nature (called grieving or quenching the Spirit Ephesians 4:30, 1 Thessalonians 5:19). Living inside the divine sphere implies being filled with the Holy Spirit. While the believer concentrates on Bible doctrine and through which the Holy Spirit illuminates the truth in the soul of the believer [1 Corinthians 2:9-16]. The indispensable ministry of the indwelling Spirit (like illuminating the Bible doctrine, convicting the believer to rebound, teaching the Word and others) operates only when the believer is filled with the Spirit. Filling of the Holy Spirit is the access key that opens many doors inside the will, plan and purpose of God. The instantaneous effects of the indwelling is permanent it cannot be lost, undone, alter, cancel and it does not need repetition or what they called the second baptism of the Holy Spirit. The baptism of the Holy Spirit occurred when the believer decided to believe and receive the salvation by grace alone, through faith alone in Christ alone. At that moment the Holy Spirit came to dwell in the believer permanently. Nothing can make the indwelling of the Holy Spirit invalidate not even God because He cannot deny Himself or void His perfect decision or work [Romans 8:37 ff.]. The believer loses the filling of the Holy Spirit by committing sin. He restores the filling of the Holy Spirit by confessing or acknowledging his sin to the Father [1 john 1:9]. The principle of rebound remains the same in all dispensations as the only means of

39 THE SHEKINAH GLORY In the Old Testament Israel, the Pillar of fire and the Pillar of cloud was the Σηεκιναη Γλορψ the spiritual presence of the Second Person of the Trinity manifested through physical created things in the world. The Σηεκιναη Γλορψ dwelt between the Golden cherubs in the Tabernacle [Leviticus 26:11-12] and dwelt between the golden cherubs at the Temple [1 Kings 8:11]. The presence of the Σηεκιναη Γλορψ in the Temple and Tabernacle was the focal or center point of worship of the ancient Israel. The Σηεκιναη Γλορψ became a Man [John 1:14, Luke 9:28-56] to die and redeem men from the penalty or wages of death that is the spiritual death that Adam left for all men. During the Hypostatic union of the Lord Jesus Christ, the Σηεκιναη Γλορψ dwelt among men but was not recognized by many. The Σηεκιναη Γλορψ indwells the Church Age believers for the purpose of fellowship with the glorified Christ [1 Corinthians 6:16]- It is synonym with the indwelling of the Holy Spirit. Jesus Christ was the Παραχλετε (during the Hypostatic Union) but when He is gone to heaven, He send the Holy Spirit (Παραχλετε to indwell the saints. Before the Church Age, the Σηεκιναη Γλορψ the Παραχλετε resides among the people of God but did not indwell them permanently. The ministry of the Holy Spirit in the Old Testament was transient and temporal. The Σηεκιναη Glory of Christ is the visible manifestation of God's glory. While Scripture denies any permanent localization of God it does describe, simultaneously with his transcendence, his "glory," or apprehensible presence. Glory may be expressed in God's "face," "name" (Exodus 33:18-20), "Angel", pre-incarnate appearances of Christ, or "cloud" (Exodus 14:19 Σηεκιναη concerns the cloud, which surrounded the glory (40:34), like thunderheads through which lightning flashes (19:9, 16). The Σηεκιναη first appeared when God led Israel from Egypt and protected them by "a pillar of cloud and fire" (13:21; 14:19). The cloud vindicated Moses against µυρµυρερσ" (16:10; Num. 16:42) and covered Sinai (Exodus 24:16) as he communed there with God (vs. 18; cf. 33:9). God "dwelt" among His people in the tabernacle (µισκαν, "place of dwelling," a type of his dwelling in heaven (I Kings 8:30; Heb. 9:24). The Σηεκιναη guided Israel through the wilderness (Exodus 40:36-38); and, though the ark's loss meant Ιχηαβοδ [no glory]" (I Sam. 4:21), the cloud again filled Solomon's temple (I Kings 8:11; cf. II Chronicles 7:1). Ezekiel visualized its departure because of sin (10:18) before this temple's destruction, and Judaism confessed its absence from the second temple. The Σηεκιναη reappeared with Christ (Matt. 17:5; Luke 2:9), true God localized (John 1:14: σκενε, "tabernacle"), the glory of the latter temple (Hag. 2:9; Zech. 2:5). Christ ascended in the glory cloud (Acts 1:9) and will some day so return (Mark 14:62; Rev. 14:14; Isaiah 24:3; 60:1). God is holy and calls Israel to be a holy nation. The temple and its priesthood remind her of this vocation to holiness. The sacrificial system provides atonement for the sins of the people and for the sanctuary (Lev. 16). The holy God reveals his name, his glory, and his presence to Israel at Mount Sinai. However, the tabernacle is to be the ongoing focus of God's presence throughout Israel history. God is seen as permanently dwelling (σακαν) in the tabernacle or temple (Exodus 29:43-46; I Kings 6:13); but he also manifests his glory, in blessing or wrath, at critical moments in Israel's life (Exodus 40:34-38; Num. 14:10 16:19; Ezek. 1-10; 43:1-7; Mal. 3:1). The rebuilding of the temple is an indispensable token of God's continuing will to bless Israel (Hag. 1:18-19; Zech. 4:9-10).

40 THE BAPTISM OF THE HOLY SPIRIT The Holy Spirit is the third Person of the Trinity eternally proceeding from the Father and the Son. God the Son is eternally begotten of the Father, while the Father is neither proceeding nor begotten. The Holy is God Himself who possesses all the attributes of infinite and perfect deity. He is Person who has a mind, wisdom, a will and emotion [Romans 8:27, Ephesians 4:30, 1 Corinthians 2:10-11, 12:11, Acts 15:6-11]. As a Person, He can be lied to [Acts 5:3], resisted [Acts 7:51], grieved and blasphemed [Ephesians 4:30, Matthew 12:31], or insulted [Hebrews 10:29]. The Holy Spirit is of the same essence as of the Father and of the Son. Although the Holy is same in substance, equal in power and equal in authority with the other Persons of the Trinity, He is subordinate to them in role and function. There is a functional hierarchy within the Godhead (in relation to men in the world). God the Son is under God the Father who sent the Son in to the world [John 3:17, 17:8]. God the Spirit is both sent by God the Father and God the Son [John 15:26]. The Son glorifies the Father and [John 14:13] and the Holy Spirit glorifies the Son [John 16:13-14]. In the lives of believers, the most laborious task of the Holy Spirit is the conviction of sin leading to rebound and its results-the filling of the Holy Spirit. The baptism of the Holy Spirit the coming of the Holy Spirit at the point of salvation is a one-time experience for the believer at the same time of conversion [Ephesians 1:13]. The Holy Spirit indwells the believer and makes him a child of God permanently [Romans 8:9-14]. The divine relationship made by God transcends time and space a relationship that goes beyond time and space. The filling of the Holy Spirit is a repeatable work of the Holy Spirit in the post salvation life of the believer, which enables the submissive believer to live a victorious Christian live by the power and grace of God. The baptism of the Holy Spirit is a one-time experience that needs not repetition. THERE IS NO SECOND BAPTISM OF THE HOLY SPIRIT IN THE BIBLE! The book of Acts is a historical book where the narrative is descriptive not prescriptive, therefore the period covered by Acts is transitory. Many of the recorded events were one-time and nonrepeatable events or experiences. The historical context may not be neglected in our efforts to understand the Word of God. What the cults calls baptism of the Holy Spirit is actually called by the Bible as filling of the Holy Spirit. The so-called baptism of Acts 1:5 is defined as filling in Acts 2:4. The Κοινε Greek word βαπτιζο (βαπτιζο has several meaning: to dip, to immerse, to cleanse, to wash or to be filled. There is no command to believers for second baptism of the Holy Spirit but for the filling of the Holy Spirit. The believers of Acts chapter 1 and 2 were not yet baptized with the Holy Spirit when Jesus ascended to heaven. The disciples of chapters 8 and 10 did not receive the baptism of the Holy Spirit. Therefore, it was their first (and last) baptism of the Holy Spirit not second. The Παραχλετε (παραχλετε) -the Holy Spirit mistranslated as helper or comforter came 50 days after the Lord Jesus Christ ascended to heaven. The events of Acts 2, 8, and 10 were unique they are not repeatable and were not meant to be normative. There were no second baptism and there were no consistent pattern of second baptisms. And there is no necessity for the second baptisms because the Holy Spirit will be with the believer forever.

41 SLAIN BY THE SPIRIT The ρεϖερσιονιστ Christians are teaching that unless the believers are slain by the Holy Spirit they are not spiritual and less equipped for doing the work of the kingdom of God. Is being slain by the Spirit Biblical; does the Spirit of God slay people? Can you cite any situation or event recorded in the Bible where the Holy Spirit had a ministry of slaying people? During the manifestation of the growing and dominating charismatic phenomena of being slain by spirit, people fall backwards. Often those who fall backwards also start rolling on the floor and some go into uncontrollable fits or seizures (similar to that of επιλεπσψ a form of chronic disorder of the nervous system characterized by partial or complete loss of consciousness. King Saul was slain but not by the Holy Spirit but by evil spirits [1 Samuel 19:23-24] because he disobeyed God. Saul fell down backward and for a day and a night he lay down naked. Eli the high priest fell backwards broke his neck and died [1 Samuel 4:18]. It was divine judgment for Eli. The murderous mob looking for Jesus fell backwards when confronted [John 18:6]. Falling backwards is not sign of blessing but judgment, not a sign of spirituality but of corruption. The slaying of the spirit is not Biblical and not the teaching of the Lord Jesus or of His disciples. Slaying people is not the ministry of the Holy Spirit. There is nothing in the Scripture that teaches or implies such work or function of the Holy Spirit. No Bible character ever mentioned that he in any way had experienced the slaying of the Holy Spirit. The slaying of the spirit is not the work of God but of the devil. The advocates of the devil invented such doctrines to mislead and deceive the ignorant. PRAYER TO HOLY SPIRIT WORSHIP OF THE HOLY SPIRIT The Holy Spirit is God, co-equal and co-infinite with the Father and with the Son. In essence possessing the same attributes with the Father and with Son. In function (toward the created beings), He is different. We received our salvation in the Name of the Lord Jesus Christ [Acts 4:12]. There is no other Name given under Heaven where a person can be saved other than Jesus Christ. A person is not saved unless he received that salvation in the Name of Christ. Our spiritual service is acceptable only to God if we are filled with the Holy Spirit and if serve God in the Name of Jesus Christ [Mark 9:41]. We pray to God the Father in the Name of the Lord Jesus Christ by the power of the Holy Spirit [John 14:13]. We assemble together for worship of God the Father in the Name of Christ under the leadership of the Holy Spirit [Matt. 18:20]. We hold fast in Christ s Name in the midst of crooked and perverse generation in the power of the Holy Spirit [Revelation 2:13]. We worship God the Father through the Son by the Holy Spirit. We serve God the Father through the Son by the Holy Spirit We are commanded to pray to the Father through the Son but we are not commanded to pray to the Holy Spirit. We are not in any way, instructed to bypass the function of the Father or the Son of God. The functions of the Holy Spirit are not the same with the Father or with the Son. The devil and his world has gained favorable devious themes through satanic scheming that destroy and separate men from one another.

42 THE DIVINE NAMES AS VEHICLES OF REVELATION Efforts to find the origins and significance of the Hebrew divine names in other ancient Near Eastern cultures have yielded generally disappointing results. One of the major reasons for this is that the ancient Hebrew theology invested these names with a uniqueness that renders investigation outside the narratives of the OT incapable of exploring fully their historical and religious significance. Basic to ancient Hebrew religion is the concept of divine revelation. While God is conceived of as revealing his attributes and will in a number of ways in the OT, one of the most theologically significant modes of the divine self-disclosure is the revelation inherent in the names of God. This aspect of divine revelation is established in the words of Exodus 6:3, "I appeared to Abraham, to Isaac and to Jacob, as God Almighty, but by My Name the Lord [Yahweh] I did not make myself known to them." According to classical literary criticism, the verse teaches that the name Yahweh was unknown to the patriarchs. Thus, an ideological conflict exists between the Priestly author and the earlier believer of God who frequently put the name Yahweh on the lips of the patriarchs. However, the words "by My Name Yahweh I did not make myself known to them" have a somewhat hollow ring if the name Yahweh is understood only as an appellative. The reason for this is that Moses asks in Exodus 3:13, "What is his name?" µαη σεµο) has demonstrated that the syntax of this question does not connote an inquiry as to the name of God but an inquiry into the character revealed by the name. He says, "Where the word 'what' is associated with the word 'name' the question asked is what finds expression in or lies concealed behind that name". In the light of these observations, the use of the concepts of the name of God in the early narratives of the book of Exodus is far broader than simply the name by which the Hebrew God was known. It has a strong element of divine self-disclosure within it. The corpus of divine names compounded with el and a descriptive adjunct also support this concept. The very fact that the adjunctive element is descriptive is an indication of its value as a source of theological content. Typical of this type of name is ελ ροτ ( God who sees"; Gen. 16:13) and ελ ολαµ ("God eternal"; Gen. 21:33). These el names sometimes emerge from a specific historical situation that illuminates their significance. The Meaning of Yahweh, Jehovah (LORD): Efforts to determine the meaning of the τετραγραµµατον (YHWH) through historical investigation have been rendered difficult by the rareness of informative data relative to the various forms of the name ψα in historical sources outside the OT. For this reason the investigation has generally followed philological lines. The form ψα was originally an ejaculatory cry, "shouted in moments of excitement or ecstasy," that was προλογυεδ το ψα(η)ωα(η), ψα(η)ωα(η)ψ, or the like." He suggested further that the name Yahweh arose from the consonance of an extended form of ψα with the "imperfect tense of a defective verb." Thus, he saw the origin of the name in a popular etymology and asserted that its original form was forgotten. Exodus 14:4 also support the view that the name Yahweh embodies aspects of God's character. It says, "and the Egyptians will know that I am Yahweh." It is hardly likely that the intent of this assertion is that they would learn only the name of the Hebrew God.

43 UNDERSTANDING THE NAMES OF GOD The τετραγραµµατον should be understood as consisting of the ejaculatory element and the third person pronoun ηυ ' meaning "O He!" Another approach to the problem is to understand the τετραγραµµατον as a form of paronomasia. This view takes account of the broad representation of the name ψα in εξτραβιβλιχαλ cultures of the second millennium B.C. The name Yahweh is thus understood as a θυαδριλιτεραλ φορµ, and the relationship of the name of ηαψα ( το βε ) in Exodus 3:14-15 is not intended to be one of etymology but παρονοµασια. The most common view is that the name is a form of a τριλιτεραλ ϖερβ, hwy. It is generally regarded as a third person imperfect verb in a causative stem. Is it is a Greek causative participle with ay πρεφορµατιϖε that should be translated "Sustainer, Maintainer, Creator-Establisher." With regard to the view that the τετραγραµµατον is an elongated form of an ejaculatory cry, it may be pointed out that Semitic proper names tend to shorten; they are not normally prolonged. The theory that τηε ναµε ισ παρονοµαστιχ ισ αττραχτιϖε, but when appeal is made to the occurrences of forms of ψα ορ ψω in ancient cultures, several problems arise. It is difficult to explain how the original form could have lengthened into the familiar θυαδριλιτεραλ structure. It is also difficult to understand how the name Yahweh could have such strong connotations of uniqueness in the OT if it is a form of a divine name that found representation in various cultures in the second millennium B.C. the name is not consonant with the rules that govern the formation of lamed he verbs as we know them. It is evident that the problem is a difficult one. It is best to conclude that the use of etymology to determine the theological content of the name Yahweh is tenuous. If one is to understand the theological significance of the divine name, it can be only be determining the theological content with which the name was invested in Hebrew religion. ϑαη, Ψαη. This shorter form of Yahweh occurs twice in Exodus (15:2 and 17:15). The former passage is echoed in Isaiah 12:2 and Psalm 118:14. It also occurs numerous times in the adoration or worship formula ηαλελυψα ( πραισε ψαη ). The compounding of ψαη ωιτη Ψαηωεη in Isaiah 12:2 ψαη ψηωη) indicates a separate function for the form ψαη, but at the same time an identification of the form with Yahweh. Ψαηωεη Σεβα οτ Σ ( Λορδ οφ Ηοστσ ). The translation "He creates the heavenly hosts" has been suggested for this appellative. It is based on the assumption that Yahweh functions as a verbal form in a causative stem. This conclusion is rendered difficult by the fact that the formula occurs in the expanded Aramaic form ψηωη ελοηε σεβαοτ ("Yahweh God of hosts"), which attributes the function of a proper name to Yahweh. The word σεβα ο ιt means "armies" or "hosts." It is best to understand Yahweh as a proper name in association with the word "armies." The names of God are vehicles for knowing and understanding His personality or essence not for the purpose of identification. God uses names that provide informations and documentation of His perfect essence or personality to believers. The names of God are medium for knowing God. The derivation of the τετραγραµµατον from a verbal root is also beset with certain difficulties. The root ηωψ on which the τετραγραµµατον would be based in this view is unattested in West Semitic languages before the time of Moses, and the form of

44 ELOHIM and EL SHADDAI The root of Ελοηιµ ισ Ελ (ελ).) The form ελοηιµ is a plural form commonly understood as a plural of majesty. In the OT the word is always construed in the singular when it denotes the true God. In the Pentateuch the name ελοηιµ connotes a general concept of God; that is, it portrays God as the transcendent being, the creator of the universe. It does not connote the more personal and palpable concepts inherent in the name Yahweh. It can also be used to apply to false gods as well as to judges and kings. El. El has the same general range of meaning as Ελοηιµ. It is apparently the root on which the plural form has been constructed. It differs in usage from Ελοηιµ only in its use in τηεοπηοριχ names and to serve to contrast the human and the divine. Sometimes, the pronoun Ελ is χοµβινεδ ωιτη ψαη το βεχοµε Ελψαη. Ελ Ελψον ( Γοδ Μοστ Ηιγη ). τηε ωορδ ελψον, an adjective meaning "high," is derived φροµ τηε ροοτ λη ("to go up" or "ascend"). It is used to describe the height of objects (II Kings 15:35; 18:17; Ezekiel 41:7) as well as the prominence of persons (Psalm 89:27) and the prominence of Israel as a nation (Deut. 26:19; 28:1). When used of God it connotes the concept of "highest." The name Ελ Ελψον occurs only in Gen. 14: and Ps. 78:35, although God is known by the shorter title Ελψον in a significant number of passages. There is a superlative connotation in the word ελψον. In each case in which the adjective occurs it denotes that which is highest or uppermost. In Deut. 26:19 and 28:1 the superlative idea is apparent in the fact that Israel is to be exalted above the nations. The use of the word in I Kings 9:8 and II Chronicles 7:21 may not seem to reflect a superlative idea, but there is an illusion to Deut. 26:19 and 28:1, where the superlative idea exists. The superlative is also evident in the use of the word in Psalm 97:9, where it connotes Yahweh's supremacy over the other gods. Ελ Σηαδδαι. The root word of σαδδαψ is obscure, which has been connected with the Ακκαδιαν σαδυ ("mountain") deity by some ancient theologians. Others have suggested a connection with the word "breast," and still others have seen a connection with the verb σαδαδ ("to devastate"). The theological significance of the name, if it can be understood fully, must be derived from a study of the various contexts in which the name occurs. The name Σηαδδαι frequently appears apart from El as a divine title. The translation God Almighty is somewhat dubious since it is based on a Hebrew root σαδαδ, which does not exactly mean almighty, but to deal violently with. Σηαδδαι refers to a tribal deity, a high god worshipped by the patriarchs, who were not monotheists. They usually point to Deuteronomy 32:17 and Joshua 24:2, which recorded the facts that theirs ancestors, served and worshipped other gods beyond the Euphrates. ΖυρισηαδδαI [Numbers 7:36] in many ancient Egyptians documents, Σηαδαι αµνι is the same as Σηαδαι αµνι- the Egyptian god of the mountains. Out of its 46 appearance in the Bible, only the RSV translated ελ Σηαδδαι to God Almighty. σηαδδαι is one of the unknown δειτψ and who came from nowhere but feared by the ancient Israel who did not know God [see Deuteronomy 32:17]. The patriarchs were not monotheistic but served other gods [Joshua 24:2]. Σηαδδαι ορ Σηαδδαψ is Biblical but does not refer to God of the Bible.

45 THE GOD OF ISRAEL Ελ Ελοε Ψισραελ. This appellation occurs only in Gen. 33:20 as the name of the altar that marked the place of Jacob's encounter with God. It denotes the unique significance of El as the God of Jacob. Αδοναι. The root δν occurs in Υγαριτιχ with the meanings "lord and father." If the word originally connoted "father," it is not difficult to understand how the connotation "lord" developed from that. The basic meaning of the word in the OT is "lord." Critical to the understanding of the meaning of the word is the suffix αψ. It is commonly suggested that the ending is the first person possessive suffix on a plural form of αδον ("my lord"). This is plausible for the form αδοναψ, but the heightened form αδοναψ, which also appears in the Μασσορετιχ text, is more difficult to explain, unless it represents an effort on the part of the Μασσορετεσ "to mark the word as sacred by a small external sign." Attention has been drawn to the Υγαριτιχ ending -αι, which is used in that language "as a reinforcement of a basic word," However, it is doubtful that this explanation should be applied in all cases. The plural construction of the name is evident when the word occurs in the construct as it does in the appellation "Lord of lords" αδονε ηα αδονιµ) in Deut. 10:17. And the translation "my Lord" seems to be required in such vocative addresses as µψ Λορδ Ψαηωεη, what will you give me?" (Gen. 15:2; see also Exodus 4:10). It appears, then, that it is best to understand the word as a plural of majesty with a first person συφφιξυαλ ending that was altered by the Μασσορετεσ to mark the sacred character of the name. Ancient of Days is an appellation applied to God in Dan. 7. It occurs with other depictions of great age (vs. 9) to create the impression of noble venerability. The title is related to Christ title as Son of Man the perfect Judge of all men. Abba is an alternate Aramaic term for "father." It is the word that Jesus used to address God in Mark 14:36. Paul pairs the word with the Greek word for "father" in Rom. 8:15 and Gal. 4:6. The αλεπ that terminates the form αββα functions as both a demonstrative and a vocative particle in Aramaic: In the time of Jesus the word connoted both the emphatic concept, "the father," and the more intimate "my father, our father." While the word was the common form of address for children, there is much evidence that in the time of Jesus the practice was not limited only to children. The word occurs three times in the NT. Mark uses it in Jesus' Gethsemane prayer (14:36). Paul employs it twice for the cry of the Spirit in the heart of a Christian (Rom. 8:15; Gal. 4:6). In every case it is accompanied by the Greek equivalent, ηο πατερ (ηο Πατερ that means Father. Abba is from the Aramaic αββα. It signifies "my father." It is not in the Greek Bible. In the original text, the Lord Jesus said only "Abba! Abba!" but the Aramaic and the English translators combined Greek and English terms. Paul's usage suggests it may have become a θυασιλιτυργιχαλ formula. Abba! Father! Denotes intimate relationship between Jesus Christ and God the Father. Other Names of God in the Bible: The name Βααλι occurs only once, in Hosea 2:16 "My Baal," in a play on words. The word means "my husband," as does ισι, the word with which it is paired.

46 YAHWEH Yahweh. The parallel structure in Exodus 3:14-15 supports the association of the name Yahweh with the concept of being or existence. It says, "I AM has sent me to you" (vs. 14; "The LORD has sent me to you" (vs. 15). The name "I AM" is based on the clause "I AM WHO I AM" found in 3:14 which, on the basis of the etymology implied here, suggests that Yahweh is the third participle form of the verb εηψεη (I am). The Aramaic clause ehyeh aser ehyeh εηψεη ασερ εηψεη ηασ been translated in several ways, "I am that I am" (AV), "I am who I am" (RSV, NIV), and "I will be what I will be" (RSV margin). Recently the translation "I am (the) Ονε who is" has been suggested. The recent modern translations are grammatically incorrect. The main concern of the context is to demonstrate that a continuity exists in the divine activity from the time of the patriarchs to the events recorded in Exodus chapter 3. The Lord is referred to as the God of the fathers (13, 15, 16). The God who made the gracious promises regarding Abraham's offspring is the God who is and who continues to be. The affirmation of verse 17 is but a reaffirmation of the promise made to Abraham. The name Yahweh may thus affirm the continuing activity of God on behalf of his people in fealty to his promise. Jesus' application of the words "Ι αµ" to himself in John 8:58 not only denoted his preexistence but associated him with Yahweh as the begotten Son of God. Jesus was the fulfillment of the promise given to Abraham, the fulfillment of which Abraham anticipated (John 8:56). Ελοηιµ, when the Deity is alluded to as a Transcendental Being who exists completely outside and above the physical universe" This precise distinction does not always obtain outside the Pentateuch, but Yahweh never loses its distinct function as the designation of the God of Israel. The name Ψαηωεη Σαβαοτη appears for the first time in Israel's history in connection with the cult center at Shiloh (1 Sam. 1:3): It is there that the tent of meeting was set up when the land of Canaan had been subdued by the Israelites (Josh. 18:1). The name apparently had its origin in the period of the conquest or the ποστχονθυεστ period. It does not occur in the Pentateuch. It is possible that the name was attributed to Yahweh as a result of the dramatic appearance to Joshua of an angelic being called the "commander of the host of Yahweh" at the commencement of the conquest (Joshua 5:13-15). The name would thus depict the vast power at Yahweh's disposal in the angelic hosts. The association of this name with the Αρκ οφ τηε Χοϖεναντ in I Samuel 4:4 is significant in that Yahweh is enthroned above the angelic figures known as the cherubim (II Samuel 6:2). Because the name was associated with the Αρκ οφ τηε Χοϖεναντ, David addressed the people in that name when the ark was recovered from the Philistines (2 Samuel 6:18). The almighty power of Yahweh displayed in this name is manifested in the sphere of history (Psalms 46:6-7; 59:5). His power may be displayed in the life of the individual (Psalm 69:6) as well as the nation (Psalm 80:7). Sometimes he is simply referred to as "the Almighty." In the Pentateuch, Ψαηωεη denotes that aspect of God's character that is personal rather than transcendent. It occurs in contexts in which the covenantal and redemptive aspects of God predominate. The name YHWH is employed when God is presented to us in His personal character and in direct relationship to people or nature; and

47 ELOHIM Ελοηιµ is the more general name for God: In the Pentateuch, when used as a proper name, it most commonly denotes the more transcendental aspects of God's character. When God is presented in relation to his creation and to the peoples of the earth in the Pentateuch, the name Ελοηιµ is the name most often used. It is for this reason that Ελοηιµ occurs consistently in the creation account of Genesis 1:1-2:42 and in the genealogies of Genesis. Where the context takes on a moral tone, as in Genesis 2:4bff., the name Yahweh is used. Throughout Genesis and the early chapters of Exodus Ελοηιµ is used most often as a proper name. After Exodus 3 the name begins to occur with increasing frequency as an appellative, that is, "the God of," or "your God." This function is by far the most frequent mode of reference to God in the book of Deuteronomy. When used in this fashion the name denotes God as the supreme deity of a person or people. Thus, in the frequent expression, "Yahweh your God," Yahweh functions as a proper name, while "God" functions as the denominative of deity. The appellative Ελοηιµ connotes all that God is. As God He is sovereign, and that sovereignty extends beyond Israel into the arena of the nations (Deut. 2:30, 33; 3:22; Isaiah 52:10). As God to His people He is loving and merciful (Deut. 1:31; 2:7; 23:5; Isaiah 41:10, 13, 17; 49:5; Jeremiah 3:23). He establishes standards of obedience (Deut. 4:2; Jeremiah 11:3) and His sovereignty punishes disobedience (Deut. 23:21). As God, there is no one like him (Isaiah 44:7; 45:5-21). The same connotations obtain in the use of the shorter form ελ He is the God who sees Ελ ρο ι; Genesis 16:13) and He is el the God of Israel (Genesis 33:20). states, "I will ascend above the heights of the clouds, I will make myself like the Most High." However, in the majority of cases the attributes of this name are indistinguishable from other usages οφ Ελ ορ Ελοηιµ. He fixed the boundaries of the nations (Deut. 32:8). He effects changes in the creation (Psalm 18:13). This name occurs six times in the patriarchal narratives. In most of those instances it is associated with the promise given by God to the patriarchs. Yet the name is often paired with Yahweh in the poetic material, and thus shares the personal warmth of that name. He is known for his steadfast love (Psalm 21:7) and his protection (Psalm 91:9-10). The root of Αδοναι means, "lord" and, in its secular usage, always refers to a superior in the OT. The word retains the sense of "Lord" when applied to God. The present pointing of the word in the Μασσορετιχ text is late; early manuscripts were written without vowel pointing. In Psalm 110:1 the word is pointed in the singular, as it usually is when it applies to humans rather than God. Yet Jesus used this verse to argue for His deity. The pointing is Μασσορετιχ and no distinction would be made in the consonantal texts. Since the word denotes a superior, the word must refer to one who is superior to David and who bears the messianic roles of king and priest (vs. 4). The name Αββα connotes the exclusive fatherhood of God. This is affirmed by the accompanying translation ηο πατερ ("father"), which occurs in each usage of the name in the NT (Mark 14:36; Romans 8:15; Galatians 4:6). As Ελ Ελψον, God is described in his exaltation over all things. There are two definitive passages for this name. In Psalm 83:18 Yahweh is described as "Most High over the earth," and Isaiah 14:14

48 ABBA The use of this name as Jesus' mode of address to God in Mark 14:36 is a unique expression of Jesus' relationship to the Father. He spoke to God like a child to its father, simply, inwardly, and confidently. Jesus' use of Αββα in addressing God reveals the heart of his relationship with God. The same relationship is sustained by the believer with God, It is only because of the believer's relationship with God, established by the Holy Spirit, that he can address God with this name that depicts a relationship of warmth and filial love. In a sense the relationship designated by this name is the fulfillment of the ancient promise given to Abraham's offspring that the Lord will be their God, and they His people. Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Rev. 1:8, 11; 21:6; 22:13, and are represented by "Alpha" and "Omega" respectively. They mean "the first and last." (Compare: Hebrews 12:2; Isaiah 41:4; 44:6; Rev. 1:11, 17; 2:8.) In the symbols of the early Christian Church these two letters are frequently combined with the cross or with Christ's monogram to denote his divinity. The rendering of the Greek expression to Alpha και το Ο, which is found in three places in the NT (Revelation 1:8; 21:6; 22:13): In this phrase there is probably a reference to the Jewish employment of the first and last letters of the Hebrew alphabet to indicate the totality of a thing. "The symbol t' was regarded as including the intermediate letters, and stood for totality; and thus it fitly represented the Σηεκιναη. It is a natural transition to the thought of eternity when the expression is related to time. The expression in Revelation 1:8, due to the explanatory phrases that modify the subject, refers to the eternity and omnipotence of the Lord God. In 21:6 it is further defined by the words "the beginning and the end," and in 22:13 by the words "the first and the last." The thought conveyed in the second and third occurrences is the same. In patristic and literature the expression referred to the Son. It seems clear, however, that the first two occurrences refer to the Father (1:8; 21:6), while the third properly refers to the Son. On its last occurrence (22:13) the phrase is applicable in many senses, but perhaps it is used here with special reference to our Lord's place in human history. As creation owed it s beginning to the Word of God, so in His incarnate glory He will bring it to its consummation by the Great Award. Holy One of Israel: This title for God occurs twenty-six times in the book of Isaiah and only six times in the rest of the OT. From the very first chapter (1:4), Isaiah contrasts the perfection and purity of God with the corruptness and sinfulness of Israel. A God so powerful and so holy deserved to be held in awe (8:13; 29:23), but instead the people of Israel spurned him and mocked him (5:19). It is against the background of Israel's blatant sin that Isaiah presents his vision of the Holy God in chapter 6. So overwhelming was his glimpse of the holiness of God in the heavenly temple that Isaiah acknowledged his sin and responded in obedience to the Lord. Throughout the rest of the book Isaiah refers to "the Holy One of Israel" as the God set apart from all other Gods and worthy of all honor. The expression is essentially the same as Isaiah's words, "I am the first, and I am the last; and beside me there is no God" (Isaiah 44:6). Thus it is a claim that the one to whom it refers is the Eternal One.

49 HOLY ONE OF ISRAEL Jeremiah announces the defeat of mighty Babylon for the same reason the children of Israel were judged with fifth cycle of discipline [Jeremiah 50:29]. The Holy One is the judge of the entire world. Six times Isaiah links the "Holy One of Israel" with the word "redeemer" (41:14; 43:14; 47:4; 48:17; 49:7; 54:5). Just as God delivered his people from the slavery of Egypt, so will he bring them back from the Babylonian exile. God will build a highway for the redeemed, called "the way of holiness" (35:8-10). An incomparable and faithful God will once again come to the rescue of his chosen people (49:7). It is likely that Isaiah patterns the name "the Holy One of Israel" after the title "the Mighty One of Jacob." This name for God first occurs in the patriarchal blessing of Genesis 49:24, and appears three out of six times in Isaiah (1:24; 49:26; 60:16). The first time it is given as "the Mighty One of Israel," rather than "Jacob," probably echoing "the Holy One of Israel" in 1:4. The God whom Jacob worshipped needed to be revealed in new power to the rebellious nation of Isaiah's day. THE LOGOS is the most usual Greek term for "word" in the NT: occasionally with other meanings (account, reason, motive); specifically in the prologue to the Fourth Gospel (John 1:1, 14) and perhaps in other ϑοηαννινε writings (I John 1:1; Rev. 19:13) it is used of the second person of the Trinity. In ordinary Greek parlance it also means reason. The prologue thus sets out three main facets of the Logos and his activity: his divinity and intimate relationship with the Father; his work as agent of creation; and his incarnation. In I John 1:1 "the Logos of life," seen, heard, and handled, may refer to the personal Christ of the apostolic preaching or impersonally to the message about Him. Revelation 19:12 pictures Christ as a conquering general called the Logos of God. As in Hebrews 4:12, it is the OT picture of the shattering effects of God's word which is in mind or soul. Diverse factors give some preparation for John's usage. God creates by the word (Genesis 1:3; Psalm 33:9) and his word is sometimes spoken of semi personally (Psalm 107:20; 147:15, 18); it is chockfull of life, dynamic, achieving its intended results (Isaiah 50:10-11). The wisdom of God is personified (Proverbs 8, note especially verses 22. on wisdom's work in creation). The angel of the Lord is sometimes spoken of as God, sometimes as distinct (Judges 2:1). God's name is semi personalized (Exodus 23:21; I Kings 8:29). Palestinian Judaism. Besides the personification of wisdom, the rabbis used the word µε µρα, word," as a periphrasis for "divinity. Among the philosophers the precise significance of Logos varies, but it stands usually for "reason" and reflects the Greek conviction that divinity cannot come into direct contact with matter: The Logos is a shock absorber between God and the universe, and the manifestation of the divine principle in the world. According to John 1:1-18 the Logos was already present at the creation ("in the beginning" relates to Gen. 1:1), in the closest relationship with God ("with" = pros, not meta). Indeed, the Logos was God (not "divine," This relationship with God was effective in the moment of creation (1:2). The entire work of creation was carried out through ("by" =δια, verse 3) the Logos. The source of life (1:4) and light of the world (9:5) and of every man (1:9), and still continuing (present tense in 1:5) this work, the Logos became incarnate, revealing the sign of God's presence and his nature (1:14).

50 LOGOS In the Stoic tradition the Logos is both divine reason and reason distributed in the world (and thus in the mind or νουσ). In Alexandrian Judaism there was full personification of the word in creation (Wisdom of Solomon 9:1; 16:12). The Logos is "the image" (Colossians 1:15); the first form (προτογονοσ), the representation (charakter, Hebrews 1:3), of God; and even "Second God" (δευτεροσ τηεοσ; the means whereby God creates the world from the great waste; and, moreover, the way whereby God is known through spiritual perception not through human wisdom. Logos occurs frequently in the Ηερµετιχα, though post-christian, these are influenced by ηελλενιστιχ Judaism. They indicate the Logos doctrine, in something like Πηιλονιχ τερµσ, ιν παγαν µψστιχαλ χιρχλεσ. John 1 differs radically from philosophic usage. For the Greeks, Logos was essentially reason; for John, essentially word. Language common to Philo's and the NT has led many to see John as Philo's debtor. But one refers naturally to Philo's Logos as "It," to John's as "He." Philo came no nearer than Plato to a Logos who might be incarnate, and he does not identify Logos and Messiah. John's Logos is not only God's agent in creation; He is God, and becomes incarnate, revealing, and redeeming. Τηε ραββινιχ µε µρα,' hardly more than a reverent substitution for the divine name, is not sufficiently substantial a concept; nor is direct contact with Hermetic circles likely. The source of John's Logos doctrine is in the person and work of the historical Christ. "Jesus is not to be interpreted by Logos: Logos is intelligible only as we think of Jesus. But the use of "Logos" in the contemporary ηελλενιστιχ world made it a useful "bridge" word. In two NT passages where Christ is described in terms recalling Philo's Logos, the word Logos is absent (Colossians 1:15-17; Hebrews 1:3). Its introduction to Christian speech has been attributed to Απολλοσ. The apologists found the Logos a convenient term in expounding Christianity to pagans. They used its sense of "reason," and some were thus enabled to see philosophy as a preparation for the gospel. The Hebraic overtones of "word" were under-emphasized, though never quite lost. Some theologians distinguished between the Logos ενδιατηετοσ, or Word latent in the Godhead from all eternity, and τηε λογοσ προπηορικοσ, uttered and becoming effective with creation and the creation οφ Οριγεν seems to have used Philo's language of the δευτεροσ τηεοσ. In the major Χηριστολογιχαλ controversies, however, the use of the term did not clarify the main issues, and it does not occur in the great counsel. There is nothing in the Bible to support the heathen notion of a literal divine fatherhood of clans or nations. Several passages of Scripture imply that God is the Father of angels and men as their Creator (Job 1:6; 2:1; 38:7; Psalm 86:6; Luke 3:38). But it is chiefly in connection with Israel, the Davidic king, and Messiah that references to the fatherhood of God occur in the OT. By the historical event of deliverance from Egypt, God created the nation of Israel and subsequently cared for them, establishing a special relationship with them. Allusions to his fatherly regard for them look back to this crisis as the time of the nation's origin. Its expression takes its suitability primarily from the OT connotation of "word" and its personification of wisdom. Christ is God's active Word, his saving revelation to fallen man. It is not accidental that both the gospel and Christ who is its subject are called "the word."

51 FATHER The emancipation of the believers from slavery marked them off from other people as His adopted children. His care for them is frequently compared to that of a father (Hosea11:1; Deut. 14:1; 2 Samuel 7:14; Psalms 2:7; 89:26; Deut. 1:31; 8:5; Isaiah 1:2). On the other hand, a response of filial love expressed in obedience was required from them (Jeremiah 3:9; Malachi 1:6), and since it was so often refused, a more restricted conception of the fatherhood of God resulted. According to this deeper view, he is the Father of the Godfearing among the nation rather than of the nation as a whole (Psalm 103:13; Malachi 3:17). The number of instances of the word "Father" as applied to God in the Gospels is more than double the number found in the remaining books of the NT. In the Gospel of John alone 107 times used. Two points in connection with Jesus' use of this title are of special interest: First: He never joins His disciples with Himself in allusions to His relationship with the Father in such a way as to suggest that their relationship to God is of the same kind. He was aware of standing in an intimate and unparalleled relation. He claimed to be the preexistent eternal Son, equal with the Father, who became incarnate for the fulfillment of his purpose of salvation, being appointed by Him sole Mediator between God and men (Matthew 11:27; John 8:58; 10:30, 38; 14:9; 16:28; 3:25; 5:22). Second: When he speaks of God as the Father of others He almost always refers to His disciples. While accepting the teaching of the OT that all persons are children of God by creation and receive his providential kindness (Matthew 5:45), he also taught that sin has brought about a change in men, necessitating rebirth and reconciliation to God (John 3:3; 8:42; 14:6). 3:2). The Father is revealed as sovereign, holy, righteous, and merciful. Prayer may confidently be offered to him, but only in Jesus' name (Matthew 6:32; John 17:11, 25; 14:14). ALPHA AND OMEGA The rendering of the Greek expression to Αλπηα και το Ο, which is found in three places in the NT (Revelation 1:8; 21:6; 22:13). In this phrase there is probably a reference to the Jewish employment of the first and last letters of the Hebrew alphabet to indicate the totality of a thing. "The symbol t' was regarded as including the intermediate letters, and stood for totality; and thus it fitly represented the Σηεκιναη - It is a natural transition to the thought of eternity when the expression is related to time. The expression is essentially the same as Isaiah's words, "I am the first, and I am the last; and beside me there is no God" (Isaiah 44:6). Thus it is a claim that the one to whom it refers is the Eternal One. The expression in Revelation 1:8, due to the explanatory phrases that modify the subject, refers to the eternity and omnipotence of the Lord God. In 21:6 it is further defined by the words "the beginning and the end," and in 22:13 by the words "the first and the last." The thought conveyed in the second and third occurrences is the same. In patristic and literature the expression referred to the Son. It seems clear, however, that the first two occurrences refer to the Father (1:8; 21:6), while the third properly refers to the Son. On its last occurrence (22:13): The phrase is applicable in many senses, but perhaps it is used here with special reference to our Lord's place in human history. In accordance with this, the apostles teach that one becomes a child of God by faith in Christ and thus receives the Spirit of adoption (John 1:12; Galatians 3:16; 4:5; Romans 8:15). Σονσηιπ leads to likeness and inheritance (Matthew 5:16; Romans 8:17, 29; I John

52 ANGEL OF THE LORD Both in the Old and New Testament the angel of the Lord (µαλ ακ ψηωη) is represented as acting on behalf of the nation of Israel as well as of individuals. The lack of precise data in the OT with regard to the identification of this figure and his relationship to Yahweh has given rise to a number of conclusions. We have to understand the presence of the Angel of the Lord in the OT as an attempt to express the concept of τηεοπηανψ in a less direct manner because of the early realization that it is impossible to see God. The figure of the Lord may have been inserted into some of the older traditions in place of an original Canaanite writings. However, this presupposes an already concrete idea of the concept and does not explain its origin or the nature of the concept in early Israelite religion. Many understand the angel of the Lord as a true τηεοπηανψ. From the time of Justin on, the figure has been regarded as the πρεινχαρνατε Logos. It is beyond question that the angel of the Lord must be identified in some way with God (Genesis 16:13; Judges 6:14; 13:21-22), yet he is distinguished from God in that God refers to the angel (Exodus 23:23; 32:34), speaks to Him (2 Samuel 24:16; I Chronicles 21:27), and the angel speaks to Yahweh (Zechariah 1:12). The evidence for the view that the angel of the Lord is α πρεινχαρνατε appearance of Christ is basically analogical and falls short of being conclusive. heavenly host is the angels of God's council, also called "holy ones" or "sons of God" (I Kings 22:19; Psalm 89:6, 8; Job 1:6; 2:1; 38:7). Although at times the biblical writers consider the heavenly bodies almost naturalistically as markers of time (Genesis 1:16; Isaiah 40:26; Nehemiah 9:6), elsewhere they describe them as exercising a delegated authority over the nations of the earth (Deut. 4:19; 32:8). While the heavenly host is as a whole subservient to God's will and offers him praise (Psalm 103:21), there are also elements of discord within its midst (I Kings 22:21; Job 1:6-12; 15:15), leading to God's final judgment (Isaiah 24:21). The heavenly host also refers to God's army. The Lord of hosts ( ψηωη σεβα οτ) is a title associated with the Ark of the Covenant and the holy wars of early Israel (I Samuel 4:4; Numbers 10:36). Ιν Γοδ σ σαϖινγ αππεαρανχε (ορ τηεοπηανψ) in support of Israel's army, He is accompanied by heavenly warriors (Deut. 33:2; Judges 5:20). The angelic leader of the heavenly host is called a "prince" (Hebρεω σαρ), a title later associated with the archangels (Joshua 5:14; Daniel 8:25; 10:13; 12:1). The divine, cosmic, and military associations of the heavenly host reach far back into the biblical tradition and into the background of the ancient Near East, and they continue to flourish in the apocalyptic literature of the ιντερτεσταµενταλ period and to a lesser extent in the New Testament (Luke 2:13; Revelation 12). The NT does not clearly make that identification. It is best to see the angel as a self-manifestation of Yahweh in a form that would communicate his immanence and direct concern to those to whom he ministered. ANGEL OF THE LORD: The word "host" (Heb. σαβα ορ ηαψιλ; Gk στρατια) is associated in the OT with God's heavenly throne, with the created order, and with divine and human warfare. The

53 THE WORD (LOGOS) The most usual Greek term for "word" in the NT is λογοσ (λογοσ) occasionally translated with other meanings (account, reason, motive); specifically in the prologue to the Fourth Gospel (John 1:1, 14) and perhaps in other ϑοηαννινε writings (I John 1:1; Revelation 19:13) it is used of the Second Person of the Trinity. In ordinary Greek parlance it also means reason. According to John 1:1-18 the Logos was already present at the creation ("in the beginning" relates to Genesis 1:1), in the closest relationship with God ("with" = προσ, νοτ µετα ορ σψν). Indeed, the Logos is God (not just a "divine being. This relationship with God was effective in the moment of creation (1:2). The entire work of creation was carried out through ( βψ =δια, vs. 3) the Logos. The source of life (1:4, probable punctuation) and light of the world (cf. 9:5) and of every man (1:9, probable punctuation), and still continuing (present tense in 1:5) this work, the Logos became incarnate, revealing the sign of God's presence and his nature (1:14). The prologue thus sets out three main facets of the Logos and His activity: His divinity and intimate relationship with the Father; His work as agent of creation; and His incarnation. In I John 1:1 "the Logos of life," seen, heard, and handled, may refer to the personal Christ of the apostolic preaching or impersonally to the message about Him. Rev. 19:12 pictures Christ as a conquering general called the Logos of God. As in Hebrews 4:12, it is the OT picture of the shattering effects of God's word, which is in mind. Language common to Philo's and the NT has led many to see John as Philo's debtor. But one refers naturally to Philo's Logos as "It," to John's as "He." Philo came no nearer than Plato to a Logos who might be incarnate, and he does not identify Logos and Messiah. John's Logos is not only God's agent in creation; He is God, and becomes incarnate, revealing, and redeeming. The source of John's Logos doctrine is in the person and work of the historical Christ. "Jesus is not to be interpreted by Logos: Logos is intelligible only as we think of Jesus Its expression takes its suitability primarily from the OT connotation of "word" and its personification of wisdom. Christ is God's active Word, his saving revelation to fallen man. It is not accidental that both the gospel and Christ who is its subject are called "the word." The apologists found the Logos a convenient term in expounding Christianity to pagans. They used its sense of "reason," and some were thus enabled to see philosophy as a preparation for the gospel. The Hebraic overtones of "word" were under-emphasized, though never quite lost. Some theologians distinguished between the Logos ενδιατηετοσ, or Word latent in the Godhead from all eternity, and the λογοσ προπηορικοσ, uttered and becoming effective at the creation. Οριγεν seems to have used Philo's language of the δευτεροσ τηεοσ. In the major Χηριστολογιχαλ controversies, however, the use of the term did not clarify the main issues, and it does not occur in the great creeds of the religious group. Diverse factors give some preparation for John's usage. God creates by His Word (Genesis 1:3; Psalm 33:9) and His word is sometimes spoken of semi-personally (Psalms 107:20; 147:15, 18); it is active, dynamic, achieving its intended results (Isaiah 50:10-11). The wisdom of God is personified in His Word. The angel of the Lord is sometimes spoken of as God, sometimes as distinct (Judges 2:1). God's name is semi-personalized (Exodus 23:21; I Kings 8:29). John chapter 1 differs radically from philosophic usage. For the Greeks, Logos was essentially reason; for John, essentially word.

54 MESSIAH The study of the rise and development of the figure of the Messiah is primarily historical, and then theological. Confusion arises when specifically Christian ideas about the Messiah invade the OT data. Jesus' concept of his messianic mission did not accord with contemporary popular Jewish expectation. In the OT, "Messiah" is the ηελλενιζεδ transliteration of the Αραµαιχ µεσιηα. The underlying Hebrew word µασιαη is derived from µασαη, το ανοιντ, σµεαρ ωιτη οιλ. This title was used sometimes of non-israelites - sometimes of the prophet as in I Kings 19:16. But most frequently it referred to the king of Israel as in I Samuel 26:11 and Psalm 89:20. It is noteworthy that the word µεσσιαη does not appear at all in the Old Testament. The primary sense of the title is "king," as the anointed man of God, but it also suggests election, i.e., the king was chosen, elect, and therefore honored. It could scarcely be otherwise than that it referred to a political leader, for in its early stages Israel sought only a ruler, visible and powerful, who would reign here and now. But the entire evidence of later Judaism points to a Messiah not only as king but as eschatological king, a ruler who would appear at the end time. David was the ideal king of Israel, and as such he had a "sacral" character, and this sacral characteristic came to be applied to the eschatological king who was to be like David. How did the national Messiah come to be a future ideal king? After the death of David, Israel began to hope for another like him who would maintain the power and prestige of the country. But Israel came into hard times with the rupture of the kingdom, and with this event there arose a disillusionment concerning the hope for a king like David. Gradually the hope was projected into the future, and eventually into the very remote future, so that the Messiah was expected at the end of the age. This is the mood of the messianic expectations in the latter part of the OT. It looks forward to the birth of the Davidic king in Bethlehem; and Zechariah 9 and 12 describe the character of the messianic kingdom and reign. The Son of man figure in Daniel is not to be identified with the Messiah; it is later in the history of Judaism that the two figures were seen to be one. The suffering servant of Isaiah by reason of his role is yet another figure. So the Messiah, or future ideal king of Israel, the Son of man, and the suffering servant were three distinct representations in the OT.. As in the OT the formal use of "Messiah" is rare. It is well to remember that in this literature there is a distinction between Messiah and messianic; a book may have a messianic theme but lack a Messiah. The book of Enoch is best known for its doctrine of the Son of man, which has many messianic overtones. Yet he is not the Messiah, but a person much like Daniel's Son of man. It remained to the Psalms of Solomon (48 B.C.) to provide the one confirmed and repeated evidence of the technical use of the term in the interτεσταµενταλ λιτερατυρε. Out of the welter of messianic hopes in this period there emerges a pattern: two kinds of Messiah came to be expected. On one hand, there arose an expectation of a purely national Messiah, one who would appear as a man and assume the kingship over Judah to deliver it from its oppressors. On the other hand, there was a hope for a transcendent Messiah from heaven, a Person with two natures: a perfect God and a perfect Man who would establish the kingdom of God on earth. To the popular Jewish mind of the first two centuries before and after Christ these two concepts were not mutually hostile, but tended rather to modify each other. It has been argued by some scholars that the conflation of the concepts of Messiah and suffering servant took place in hypostatic union. It remained for Jesus to fuse the three great eschatological representations of the OT, Messiah, suffering servant, and Son of man, into one messianic person. Apart from this truth there is no explanation for the confusion of the disciples when he told them He must suffer and die (Matthew 16:21). That Christ knew Himself to

55 be the Messiah is seen best in His use of the title Son of man; in Mark 14:61-62 he equates the Christ and the Son of man. "Christ" is simply the Greek equivalent of the Hebrew "messiah." John 1:41 and 4:25 preserve the Semitic idea by transliterating the word "messiah." Jesus willingly accepted the appellation Son of David, a distinct messianic title, on several occasions, the cry of blind Bartimaeus (Mark 10:47), the children in the temple (Matthew 21:15), and the triumphal entry (Matthew 21:9), to name but a few. It has long been wondered why Jesus did not appropriate the title Messiah to Himself instead of the less clear title of Son of man. The former was probably avoided out of political considerations, for if Jesus had publicly used "Messiah" of Himself it would have ignited political aspirations in his hearers to appoint Him as king, principally a nationalistic figure, and to seek to drive out the Roman occupiers. This is precisely the import of the Jews' action at the triumphal entry. Jesus seized on the title Son of man to veil to his hearers his messianic mission but to reveal that mission to his disciples. Son of God, a human nature was inseparably united forever with the divine nature in the one person of Jesus Christ, yet with the two natures remaining distinct, whole, and unchanged, without mixture or confusion so that the one person, Jesus Christ, is truly God and truly man. Jesus Christ is truly, perfectly, and wholly God, and He is truly, perfectly, and wholly man. Admittedly, this doctrine leaves many metaphysical questions unanswered. However, it should be noted that this doctrine was not produced as the fruit of philosophic speculation on the possible σινγυλαρψ χοσυβσιστενχε of the finite and the infinite. Rather it was offered as a precise description of the incarnation recorded in Scripture, drawn from the greatest extent of biblical data and making use of whatever language that might help in that descriptive task (such as the introduction of a technical distinction between thesis, πηψσισ and hypostasis. The first generation of the church did not hesitate to refer to Jesus as the Christ, and thereby designate Him as the greater Son of David, the King. The word was used first as a title of Jesus (Matthew 16:16) and later as part of the personal name (Ephesians 1:1). Peter's sermon at Pentecost acknowledged Jesus not only as the Christ, but also as Lord, and so the fulfillment of the messianic office is integrally linked to the essential deity of Jesus. Acts 2:36 affirm that Jesus was "made" Christ, the sense of the verb being that by the resurrection Jesus was confirmed as the Christ, the Messiah of God. Romans 1:4 and Philippians 2:9-11 contain the same thought. Other messianic titles attributed to Jesus include Servant, Lord, Son of God, the King, the Holy One, the Righteous One, and the Judge. The doctrine of the hypostatic union, first set forth officially in the definition of faith), concerns the union of the two natures (δψο πηψσεσ) of deity and humanity in the one hypostasis or person of Jesus Christ. It can be stated as follows: In the incarnation of the

56 THE MAN JESUS THE BIRTH OF JESUS: The Lord Jesus was born not on December 25, 1 A.D. because of several reasons: December is wintertime in Palestine area and of course, the sheep and shepherds cannot be in the open field at nighttime as mentioned in the Bible narrative. The newly born child would freeze to death if wrapped only with thin cloth. The census all-over the Roman Empire was implemented 40 days after the Emperor Tiberius decreed it when he visited It was the Bishop of Rome (Λιβεριυµ the fox) who officially proclaimed in 354 A.D. that Christmas be celebrated on such day. THE PERFECT MAN: Jesus Christ must become true humanity because of 4 reasons that no other person can fulfill. He became a genuine humanity in order to be the Savior of the human race, to die on the cross of Calvary and to be mediator between God and man. He became a genuine man to become our great High Priest forever and to rule as the Son of David during the millennial kingdom. He had to become a man in order to take our place (of condemnation before God). It was man (Adam) who sinned; therefore, it must be man who must pay the penalty of sin. For until a Man can stand in the presence of God, no man can stand in the presence of God. He had to be a Man because it is impossible for the deity to die. It is impossible for deity to suffer spiritual death (that is to become sinful before God). It is impossible for the deity to be separated from God and from His essence. wrath on Him while His humanity was separated from God, that iswhile He was spiritually death. The acceptance of Christ as a Man meant the acceptance of His sacrifice. The acceptance of His sacrifice meant the acceptance of all those who seek entrance into the presence of the Father through Jesus Christ [Ephesians 2:8-9, Hebrews 1:13, Psalm 110:1, 1 Peter 3:22]. Christ as the SECOND ADAM has no Αδαµιχ original sin without the old sinful nature (AOS & OSN), He is the unique begotten Son of God and the unique God-Man- perfectly impeccable. Because of Jesus the justice of God is freed to bless man. Jesus is the only Person born spiritually alive and by His own volition chose to die for man. He is the only Man equal with God. He is the only Man equal with man, and the only man accepted and approved by God. It is impossible to produce a biography of Jesus Christ due to very limited materials provided by the writers of the Gospels. As believers, we cannot accept the non-christian and pseudo-christians materials. All the Gnostic and extra-canonical materials are misleading and heretical. Jesus Christ is the only unique Person in the entire universe for several reasons: He was born spiritual alive and became spiritually death only for 3 hours while hanging on the cross. He was born without the old sinful nature and He died by His own will. He was tempted more than all the men and women in this world but He ascended to heaven without committing a single sin. His death on the cross (His spiritual death) gives eternal life to those who comes to Him by faith in Christ alone. While Jesus was on the cross, God the Father poured out αλλ Ηισ wrath against sin on Him who has no sin. God the father poured His

57 JESUS OF NAZARETH JESUS as the proper name and Christ as the official, name of our Lord: to distinguish him from others who possessed the same name. He is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name ϑοσηυα ϑοσηυα,, which was originally Ηοσηεα (Numbers 13:8, 16), but changed by Moses into ϑεηοσηυα (Num. 13:16; 1 Chronicles. 7:27), or ϑοσηυα. After the Exile it assumed the form ϑεσηυα, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matthew 1:21). The life of Jesus on earth may be divided into two great periods, (1.) That of His private life, till he was about thirty years of age; and (2.) That of His public life, which lasted about three years In the "fullness of time" He was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matthew 1:1; Luke 3:23; comp. John 7:42 The expression Jesus the Christ is a combination of a name, "Jesus" (of Nazareth), and the title "Messiah" (Hebrew) or "Christ" (Greek), which means, "anointed." In Acts 5:42, where we read of "preaching Jesus the Christ," this combination of the name and the title is still apparent. As time progressed, however, the title became so closely associated with the name that the combination soon was transformed to a confessional name, Jesus Christ. The appropriateness of this title for Jesus was such that even Jewish Christian writers quickly referred to Jesus Christ rather than Jesus the Christ (Matthew 1:1; Romans 1:7; Hebrews 13:8; James 1:1; I Peter 1:1). but is an adjectival form derived from γενοσ, "origin, race, Μονογενεσ, therefore, could be rendered "one of a kind." The translation "only" will suffice for the references in Luke and Hebrews. In the Pauline writings, the term ιδιοσ ηυιοσ (ιδιοσ ηυιοσ) clearly stated the reality of µονογενεσ (Rom. 8:32). Since the apostle Paul used "beloved" (αγαπετοσ) of the Son, some have concluded that the two words αγαπετοσ ανδ µονογενεσ are equivalent in force. Though the translation "only" is lexically sound for τηε ϑοηαννινε passages, since in all strictness "only begotten" would require µονογεννετοσ, the old rendering "only begotten" is not entirely without justification when the context in John 1:14 is considered. The ϖερβ γενεστηαι occurs at the end of 1:13 ("βορν οφ Γοδ ) and γινεστηαι in 1:14; these words ultimately go back to the same root as the second half of µονογενεσ. Especially important is 1 John 5:18, where the second "born of God" must refer to Christ according to the superior Greek text.. The σονσηιπ in John is linked to preexistence (17:5, 24, and the many references to the Son as sent of the Father). In its significance µονογενεσ relates to several areas: (1) being or nature (uniquely God's Son), (2) the revelation of God to man (John 1:18), and (3) salvation through the Son (John 3:16; 1 John 4:9). "The adjective 'only begotten' conveys the idea, not of derivation and subordination, but of uniqueness and consubstantiality: Jesus is all that God is, and He alone is this". THE ONLY BEGOTTEN The Greek word µονογενεσ occurs 9 times in the New Testamentthe second half of the word is not derived from γενναο, το βεγετ,"

58 JESUS AS LORD The phrase "Jesus is Lord" is probably the earliest of the Christian confessions and worked its way into the various acts of Christian worship. In what may well reflect a baptismal liturgy Paul writes, "If you confess with your mouth 'Jesus is Lord'... you will be saved" (Rom. 10:9). Similarly, in the confessional or creedal formula in Phil. 2:11 every tongue shall confess, "Jesus Christ is Lord." Furthermore, only by the Holy Spirit can one say, "Jesus is Lord" (I Cor. 12:3). It is important to note that it is Jesus as the risen and exalted one who is Lord, that is, the believing community in virtue of His exaltation to the right hand of God confesses the lordship of Jesus. In his Pentecost sermon Peter declares that Jesus whom they crucified God has raised and exalted to his right hand; and the whole house of Israel must know assuredly that God by this exaltation has made Him Lord and Christ (Acts 2:36). According to Paul, Jesus as Lord is declared Son of God with power through His resurrection from the dead. This must not be taken to mean that lordship is not to be ascribed to the earthly ministry of Jesus but to reinforce the point that the significance of the title in the life of the church is linked to His exaltation. To underscore this, Psalm 110:1 was drawn on heavily (Matthew 22:44; 26:64, Acts 2:34-35; Hebrews 1:3). In the Palestinian community "Lord" was most commonly linked with Yahweh and became a regular circumlocution for the divine name in the public reading of the Scriptures. In the Greek Old Testament it is a translation of the Hebrew term Αδοναι, a designation for Yahweh. Φυρτηεµορε, the use οφ Μαρανατηα ("Our Lord, come" or "Our Lord is coming") in I Cor. 16:22 suggests an early Palestinian origin. It is suggested, therefore, that when Jesus is called Lord, it is affirming his oneness with God. They Jews have argued that the title, which makes Jesus equal with God, could not have arisen in the monotheism of Palestine, and that Jesus was first worshiped in these ηελλενιστιχ Christian communities. Though the debate is exceedingly complex, the former explanation is probably to be preferred. The recognition by even the enemies of Jesus that He acted and spoke with the authority of the OT Lord is not to be dismissed. As the title for the exalted one, "Lord" has special reference to the present work of Christ as over against His former work on earth or His future work. The life of the community is lived under Jesus' lordship (Rom. 14:8). The baptism, or gift, of the Spirit is the act of the risen Lord that creates and extends the church. Through the Spirit the lordship of Jesus is exercised so that even the work of the Spirit is to be seen as the work of the risen Lord. Having ascended on high He has given the church its spiritual leadership for the equipping of the saints and the perfecting of His body (Ephesians 4:11). The diversity of gifts and the variety of services are the singular activity of the Lord (I Cor. 12:4-5). The empowerment of the church is also expressed in the head-body imagery employed by Paul so that the head sustains the body and keeps it on course in the fulfilling of the divine plan (Eph. 1:22-23; Col. 1:18; 2:10). In the church the risen Lord thereby continues His own ministry begun in the incarnation. Prayer, praise, thanksgiving, and intercession are carried on in the church by virtue of the presence of the Lord at the right hand of the Father (Rom. 8:34). The church rejoices in the Lord (Rom. 5:11; Phil. 3:1; 4:4). All the promises of the present meaning of ministry and witness are rooted in the lordship of Jesus. The promise of spiritual victory and the certain, present reality of the love of God flow from His presence at the right hand of God (Rom. 8:34-39)

59 LORD OF LORDS The whole of the created order also comes under the lordship of Jesus. He is the sovereign firstborn over all creation, for it was created through Him and is sustained by Him (Col. 1: 15-16; Heb. 1:3). The structure of the text of Colossians 1:15-20 shows that Jesus has the same relationship over the created order that He has over His new creation, the church. Only so do we perceive meaning in both the world and creation. So it is the purpose of God to bring all things to their fulfillment in Him (Ephesians 1:10). In the Old Testament, He is known as the LORD of Lords (adonai ha adonim =Αδοναι ηα Αδονιµ [ ευτ. 10:17]. The lordship of Jesus over history is carried out through the Church and its proclamation. By virtue of His lordship the church is free to live in the world as servant. Being free from the necessity of power and achievement, for the victory is sealed, the church functions in terms of faithfulness and obedience, knowing that it is God who gives the increase (I Corinthians 3:6) and that the conquest of death as the last enemy is a certainty in the light of the victory of Christ (I Corinthians 15:25-26). The gift of freedom is that by which the church bears witness to His lordship. The cross is taken up daily. The same is to be said of the weakness of the church. In Revelation the beast is allowed to make war against the saints and to conquer them (Rev. 13:7), but the final chapter reverses the script. The foolishness of the Church also bears witness to the lordship of Jesus, since it is by paradox that the Church prospers. Paul's testimony regarding Himself is true for the church: When it is weak, then it is strong (2 Corinthians 12:10). not only of His work but of His person also, a fact made clear by the way the various NT writers use the OT. Thus we see the prominence of the "name" of Jesus ((Philippians 2:9-10; Acts 2:38). During his earthly ministry His lordship is obscured for the sake of redemptive work, but after His resurrection He is declared openly to be what He always has been, one with God in power and Person. MESSIAH: (Greekηυιοσ του αντηροπου;ηυιοσ του αντηροπου;aramaic:βα ρ νασα; Ηεβρεω: βεν αδαµ ben adam). This Χηριστολογιχαλ title appears 69 times in the Synoptic Gospels and 13 times in John and meets the most demanding tests of authenticity because of its original use by Jesus. There is no evidence of a well-defined Son of man Christology in Judaism before the time of Jesus. Since nothing in Judaism corresponds precisely to the nuances of meaning Jesus gives to the term, and as the early Church makes no use of it in its own theology, attempts by radical critics to discount Jesus' originality in applying the title to Himself run counter to the fact that it satisfies especially well their own criterion of dissimilarity as the basic test of authentic sayings of Jesus. Rejection of the title in any of its three shades of meaning may thus be seen to rest on presuppositional, not exegetical, grounds, since no other title used by Jesus so clearly attests His messianic self-consciousness; while numerous religious contemporary and humanistic viewpoint of interpretation begin with the a priori assumption that the church, not Jesus, is responsible for a His Christology. The consequence of the church's reflection on the lordship of Jesus was to establish, in spite of the threat it might have posed to monotheistic commitments, the oneness of Jesus with God. He was incorporated into the singularity of God. So a title whose basic thrust is to assert Jesus' present power and authority in the church and in the world leads the church to recognize that the authority is the direct, not mediated, authority of God Himself. Jesus as Lord speaks

60 THE SON OF MAN The first intentional use of Son of man by Jesus functions as a substitute for His personal pronoun "I," and as such conveys extraordinary claims of authority on His part, quite different from its ordinary and simple reference to "man" in the psalms and as a form of address in Ezekiel. As Jesus uses the title in Mark 2:10, He claims the authority to forgive sins, indicating that He is consciously and creatively investing the title with deep spiritual meaning, tantamount to sharing the prerogatives of God. Similarly His use of the title in the grain-field episode of Mark 2:28 indicates his authority over the sacred σαββατη, another claim of correlativity with God. The explicitly redemptive character of His ministry is evidenced by His personal claim that "the Son of man also came not to be served but to serve, and to give His life as a ransom for many." (Matthew 8:20; 11:19; 12:32), which indicates His servant-hood. The second sounds His familiar theme of open table fellowship with outcasts, and the third concludes a powerful passage on His binding of Satan and a warning about "the unforgivable sin" against the Holy Spirit, by whose power Jesus is invading the demonic kingdom, another personal claim to correlativity with God. Matthew sayings are two in number (13:3; 11:13) and imply respectively that is, He is the Lord of the harvest), and that He knows who He is. For since the Christology is so high and Jesus so aware of His equality with God, radical redaction criticism must be completely reassessed as to the originality of Jesus and the creativity of the early Church if these sayings are accepted as genuine. messianic awareness that He is to suffer as a ransom for many. In considerable detail Jesus foretells His betrayal, condemnation, death, and resurrection. The temptation of the naturalistic critic will be to explain these prophecies as church created, but only if the reality of biblical prophecy and the incarnation are discounted. On the assumption that the evangelist is giving an authentic account of Jesus' prophecies; a coherent picture of His personal awareness of His redemptive mission and His authority as the true Prophet of God [Deut. 18:15-22]. The third group appears to be more enigmatic in the sense that Jesus refers to the Son of man in the third person. A number of more radical interpreters take this to mean that Jesus was referring to another than Himself, and since the sayings, interpreted in this fashion, would not suggest His messianic self-consciousness, they are willing to allow the possibility of authenticity. There are nineteen of these sayings, all of which portray the Son of man as a glorified divine being, whereas in the first two groupings Jesus generally speaks of Himself in terms of humility and suffering. It is important to note that, the Son of man, who is given everlasting dominion and glory and kingdom by the Ancient of Days. Jesus consciously personifies the Son of man, and as He draws His disciples about Him and empowers them to participate in His redemptive reign He allows them to share in the corporate Son of man as saints of the Most High, and in His reign as He as king inaugurates the kingdom of God. Son of man and kingdom of God appear to be nearly interchangeable in both individual and corporate senses. Son of Man as Prophecy - This is equally true of the second group of Son of man sayings in which Jesus prophesies of His future suffering. If the first group is accepted as authentic, the second follows coherently. If on a priori grounds the first is rejected, then the second group will be rejected as "prophecies" of the church created after the fact. Of the eleven passages in this category, eight are in Mark (8:31; 9:12, 31; 10:33; 14:21, 41) and all disclose Jesus'

61 THEOPHANY (Continuation of The angel of the Lord) The Angel of the Lord or the Angel of God or the Angel of Jehovah, which is the Old Testament Τηεοπηανιχ Mediator or what we called Χηριστοπηανψ. Χηριστοπηανψ is the visible physical appearance of the Second Person of the Godhead who assumed the human form. The Angel of the Lord is a distinct personal Self-manifestation of God, Who is called the Incarnate Logos [Judges 2:1]. The Angel of the Lord is unique and distinct from God yet introduced Himself as the Deity. He had the same specific personality of angels but superior in rank and distinguishable from angels in general. The Angel of The Lord spoke with divine authority as though He was God Himself [John 1:1-14], unlike the angels who are under divine authority. He had the authority to forgive sins [Exodus 23:31], and had direct authority to execute divine order. He is the Guardian Angel of the chosen nation Israel [Isaiah 63:7]. The Angel of the Lord did not appear on earth while Jesus was in the flesh, the one who appeared before the shepherds was probably the archangel Gabriel, referred to only as the angel of the Lord by the writer of Luke [Luke 2:9]. The public appearance of the Angel of the Lord made a turning point in human history. He was there in the founding of the chosen race; He was there in the deliverance of Israel from Egypt, in the founding of the Theocratic government in Mt. Sinai, in leading the Hebrews into settlement the Promise Land and in the founding of Solomon s temple. The Angel of the Lord helped and encouraged Hagar [Genesis 16:7, 21:17] during her ordeal. He stopped the sacrifice of Abraham and prior to this, visited and warned Abraham [Genesis 18:1-, 22:11-15]. He assisted Ελιεζερ in searching in searching for a wife for his son Isaac [Genesis 24:7, 40]. He gave instruction to Jacob [Genesis 31:11-15], He appeared to Moses and later delivered to him the 10 Commandments [Exodus 3:6-10]. The Angel of the Lord led and served as the Commander of the Israelite army [Joshua 5:14, 6:2] and as the King of the chosen nation for many years [1 Samuel 8:7]. Note: Angels are always spoken of the masculine gender-there is no feminine form of the word. Angels appeared to believers prior to the completion of the canon of the Bible but ceased after the completion of the Canon. Angels appeared to men and women of God, never to kids. Angels appeared to people in human forms but without wings. The Bible recorded the appearance of angels in form of adults male not in appearance of little children. Angels appeared to some Old Testament saints but no one had actually seen a χηερυβιµσ ανδ σεραπηιµ except in dreams or vision. Only 2 Old Testament characters had these kinds of vision. The Bible called the Τηεοπηανιχ Christ as the Angel of the Lord, and that term is exclusively used for the Lord Jesus. The Bible uses the term angel for angel, the term cherubim for cherubim, and seraphim for seraphim. The Angel of the Lord is not just an angel, not a seraph and not a cherub. He was the pre-incarnate Christ. The term Angel of the Lord was a language of accommodation for man to understand the spiritual matter. The Angel of the Lord supported Elijah in preserving monotheism by destroying the 450 prophets of Baal and the 600 prophets of Ασηεραη. During the Babylonian captivity the Angel of the Lord protected the children of Israel.

62 THE HUMANITY OF CHRIST The perfect humanity of Christ advanced through all stages of spiritual growth, reaching spiritual maturity at the early age of twelve years old [Luke 2:40]. His attainment of spiritual self-esteem characterized by virtue personal love toward God and its attainment of spiritual autonomy characterized by virtue impersonal love toward all men [Luke 2:52]. The humanity of Christ signified His positive volition to the plan of God the Father submitting to the baptism of John. His immersion symbolized His obedience to the plan of the Father for His first coming. Plans of grace that no one but the infinite and perfect impeccability of Jesus Christ could execute. Christ s declaration of His submission to God s will elicited the strongest possible attestation of our Lord s spiritual maturity [Matthew 3:17, John 1:14]. As true humanity, Christ had utilized the divine sphere fulfilled the pattern of spiritual growth. At the outset of His public ministry, He was immediately taken into the desert, to face His evidence testing [Matthew 4:1-15]. The humanity of Christ was tested severely all throughout His ministerial days. The account recorded in Matthew chapter 4 is only partial of His daily testing. FACTS BEFORE HIS BIRTH It is impossible to produce a biography of the Lord Jesus Christ due to very limited materials provided by the writers of the Scripture. We cannot accept the non-canonical materials and materials from extra- Biblical sources. Numerous prophecies from Genesis to Malachi are related to His birth as true humanity [Isaiah 9:1-2]. The appearance of an angel first to Mary [Luke 1:26-38], and then to Joseph [Matthew 1:18-25] concerned about the first coming of the Lord Jesus. His predecessors were also mentioned [Isaiah 40:3-5, 9-10, Matthew 3:1-3, Mark 1:2-3, Luke 7:24-27]. THIRTY YEARS IN NAZARETH Although this lasted for 30 years, yet the material is confined only to the birth stories and one brief incident when Jesus was about twelve years old [Luke 2:41-52]. The four Gospels (Matthew, Mark, Luke and John) are composed of 89 chapters with a total of 3744 verses. However, only eleven (11) verses are related to His 30 years in Nazareth. Compare to 8 chapters or over 1800 verses related to His last 10 days before His death. His home life in Nazareth for 30 years has little relevance to our spiritual life because of their negative volition and open rejection of the Messiah and the Word of God. The people of Nazareth called Him nothing but the carpenter or the son of the carpenter is an obvious indication of their hardness of the heart (hardening of the καρδια) [Matthew 13:55, Mark 6:3]. The mystery of the hidden years also reveals the reality that any believer has the same potential for maximum for spiritual maturity in any given situation or circumstances. The real issue about the hidden years is not what He did or what He did not do, but WHO AND WHAT HE IS inside the cosmos διαβολιχυσ. That is, how He maintained His perfect impeccability in their midst of sinful men. The real issue about the virgin birth is not the virginity of Mary but the birth of the Son of God into perfect humanity (without old sinful nature ανδ Αδαµιχ original sin) the real issue is the kenosis.

63 THE KENOSIS KENOSIS: (κενοσισ) from the Greek verb κενοο meaning to deprive oneself of a rightful function, to debase oneself. It explains how the supreme God of the universe condescended to become a man and suffer the humiliation of the cross [Philippians 2:6-8]. THE 2 STATES OF CHRIST: The state of His humiliation: having taken the form of a servant, having become in the likeness of men [Philippians 2:7] The state of His πρεινχαρνατε eternal state, as being in the form of God, equal with God [Philippians 2:6] The truth expressed here concerning His pre-incarnate state is that He had to be equal with God in order to have the form of God. He could not be God the Son without being God. He who showed us the µορπηε) µορπηε the form of God or the essence of God, had to be equal with God. Prior to His incarnation He was in the form of God- He was in essence of God, and after His incarnation, in spite of His voluntary humiliation, He was still in the form of essence of God. But in spite of His essence as a Deity, He took upon Himself the true essence of a servant the form of a man. How could the sovereign, infinite, perfect and immutable God become a servant yet remains God? The answer is not speculation but history the historical life of Christ in the hypostatic union on earth. God has resolved the issues. The answer to this question reveals the dynamics of Christ integrity. To become a servant, Christ had to veil His πρεινχαρνατε glory and power [John 17:5]. All throughout His life on earth (during His Hypostatic union) Christ refused to use or exercise the attributes of His Deity apart from the mission given to Him by the Father [Revelation 13:8]. Satan tempted His humanity to use His divine Deity for His own benefits. As a perfect Deity, Christ remained perfect omniscience, but as a true humanity, He was born ignorant (He was not bon with Bible doctrine implanted in His soul) but He learned Bible doctrine, little by little, precept by precept [Isaiah 28:10] from the early age. As God, Christ remained omnipotent, existing equally in heaven and on earth [John 13:13], while as a Man; He endured primitive technology and all the discomfort of His day. As Deity His omnipotence held together the universe, maintaining and sustaining it, including all the needs of all His children around the world [Colossians 1:17]. During His Incarnation, Jesus Christ did not exercise His divine attributes to benefit or glorify Himself. Instead, the Father s design of the divine attribute δψνασπηερε assigned to God, the Holy Spirit the mission of sustaining and glorifying Christ (John 8:56, 16:14). Divine δψνασπηερε explains kenosis because humility does not stand all alone in the divine system but the foundation of all other viruses and by what Christ voluntarily chose to do, not just what He voluntarily chose to restrict [Philippians 2:5-8]. Kenosis is the most dramatic demonstration of objective divine love of the Members of the Godhead for one another. Since the divine δψνασπηερε met the absolute standards of God the Son in the eternity past, we can place our confidence in the divine δψνασπηερε as our Christian way of life. From His omniscience in eternity past, Christ knew every detail of the divine δψνασπηερε its tremendous divine dynamics that is identical to his own.

64 IMPECCABILITY Our Lord s complete and uninterrupted reliance on the divine δψνασπηερε is manifested is manifested in the sinless perfection of His life- His freedom from free categories of sin. Christ remained free from all three categories of sin, namely the old sinful nature, the Αδαµιχ original sin, and personal sin. The virginal conception of Christ enabled Him to enter the human race free from the inherent sin nature that corrupted every person born into the world [Romans 3:23, 1 Corinthians 15:22]. Therefore, there was no home to which Αδαµιχ original sin could be imputed. He faced life having to contend only with avoiding personal sins. He remained unblemished and spotless- free from personal sins [1 Peter 1:19]. Were He a sinner, He would be condemned. He would have to bear the punishment for His own sins and would be unqualified to substitute for mankind. Only someone not under condemnation can take the place of the condemned. Christ is not able to sin [non posse πεχχαρε]- refers to His Deity. God cannot tolerate sin or any imperfection; He cannot be tempted to sin. No sin appeals to Him, and He never tempts us to commit sins [James 1:13]. The phrase Christ is not able to sin (posse non πεχχαρε ) refers to His perfect humanity, which possess the ability to resist sin [Hebrew 4:15]. For 33 years, the humanity of Christ remained inside the plan, purpose and will of God (the divine δψνασπηερε), the perfect environment of virtue love complexes. Although Christ was tempted in every way that we are, He never violated kenosis but consistently relied on the power and wisdom of the Holy Spirit He remained in the power system, He remained impeccable all throughout His humanity [1 John 3:5]. all the support necessary for Christ to accomplish that mission. God does the same for us so that we can finish our mission that is to glorify Christ in time. THE DEITY OF CHRIST: Cannot be tempted and cannot sin. THE HUMANITY OF CHRIST: Can be tempted and can sin. THE GOD MAN: Cannot sin (Not able to sin) and cannot be tempted (able not to sin)- that is, impeccability. Sovereignty is divine volition, absolute free will in the eternal and infinite essence of God. Each person of the Godhead is sovereign subject to no one, dependent on no one, answerable to no one. The pleasure of God the Father was to author a plan to reconcile fallen man to Him the pleasure of the Son was to execute His plan of grace [John 8:29]. God the Son did not cease to be sovereign when He decided to obey the authority of the Father. The sovereignty of the Son aggressively upheld, seconded, and affirmed the sovereignty of the Father. Kenosis was an offensive not defensive divine strategy, aimed ultimate victory in the angelic conflict. Christ accepted the challenge to wield the most powerful weapon ever designed- the divine δψνασπηερε. Therefore, the omniscience of Christ knew from eternity past every detail of the divine δψνασπηερε and its dynamic power and resources. Since, the divine δψνασπηερε met the absolute standards of God the Son, we can place our confidence in the will, plan and purpose of God. The divine δψναπσηερε empowered Him to reach the cross fully qualified to bear the sins of the human race. God the Father provided

65 THE LAMB OF GOD Twice in the NT Jesus is called the Lamb of God, and on each occasion by John the Baptist (John 1:29, 35). The word αµνοσ (αµνοσ = lamb) is found also in Acts 8:32; 1 Peter 1:19; and in the Greek version of Isaiah 53:7. This last reference suggest Isaiah 53 as the immediate context for John's declaration concerning Christ, the Messiah, as the Lamb of God who takes away the sin of the world. The Lamb of Isaiah 53 was identified with the Messiah as the servant of God. This identity of Jesus as Messiah with the Lamb of God was certain for His disciples with Bible doctrine (John 1:20, 23, 29). The use of the genitive of possession, the Lamb of God, specifically relates Christ to God in the act of sin bearing. He is at once the sacrificial victim presented to God and the victim provided by God. In this relationship he bears the world's sin, removes it by taking it on Himself. As in Isaiah 53 he bears "on Himself alone the iniquity of us all," by being "led as a lamb to the slaughter, as a sheep before his sheerer is dumb.". The two figures, that of Isaiah 53:7 and that of Exodus 12, consequently coalesce in the designation. They are not contradictory but complementary. "All the utterances of the New Testament regarding the Lamb of God are derived from this prophecy (Isaiah 53:7), in which the dumb type of the Passover now finds a tongue". All the ideas surrounding the figure of the lamb built up through the progressive revelation of the OT may indeed go into the concept as it occurs in the NT. In Genesis there is the necessity of the lamb, Abel brought the firstlings of his flock (Hebrew 9:22); in Exodus, the efficacy of the lamb, the blood sprinkled door posts (Revelation 7:14; 1 Peter 1:12); in Leviticus, the purity of the lamb, without blemish (1 Peter 1:19); in Isaiah, the personality of the lamb, "He," the lamb, as the servant of the Lord (John 1:29; Rev. 5:12-13). Nowhere, therefore, does the figure merely suggest "the meekness and gentleness of Christ" (2 Corinthians 10:1); it always carries with it a sacrificial sense (Revelation 5:6, 12; 13:8). In the book of Revelation the unqualified designation lamb (αρνιον αρνιον) occurs eight times in symbolic reference to Christ and unites the two ideas of redemption and kingship. On one side are such statements as a Lamb which has been slain (5:6, 12); those "who have washed their robes and made them white in the blood of the Lamb" (7:14); "they overcame him by the blood of the Lamb, and by the word of their testimony" (12:11); "they which are written in the Lamb's book of life" (21:27). The stress here falls upon the redeeming work of Christ as the Lamb of God. On the other side, connected with the title is the idea of sovereignty. It is the Lamb that was slain that has power to take the book and loose its seals (5:6-7); there is reference to the wrath of the Lamb (6:16); and the Lamb is seen in the midst of the throne (7:17); the throne in heaven is the throne of God and the Lamb (22:1, 3); the wicked make war against the Lamb but the Lamb is victorious (17:14). In the general term "lamb", then, two ideas unite: victorious power and vicarious suffering. At the heart of God's sovereignty there is sacrificial love. THE INCARNATE CHRIST: Incarnation from Latin in and χαρο meaning stem and χαρν, meaning flesh. In the context of Christian theology, the act whereby the eternal Son of God, the Second Person of the Holy Trinity, without ceasing to be what He is, God the Son, took into union with Himself what He before that act did not possess, a human nature, "and so [He] was and continues to be God and man in two distinct natures and one person, forever.

66 INCARNATION Like many other theological terms, this term can be misleading. It might suggest that the eternal Logos by the act of incarnation was confined to the human body of Jesus of Nazareth. The implication of such a construction of the result of the incarnation is that God the Son, κενοτιχαλλψ "emptying" Himself, divested himself of his attribute of being always and everywhere immediately present in his universe. But to hold such a view is tantamount to contending that He who ενφλεσηεδ Himself as Jesus of Nazareth, while doubtless more than man, is not quite God. Divine attributes are not, however, characteristics separate and distinct from God's essence that He can set aside when he desires. To the contrary, it is precisely the sum total of God's attributes that constitutes the essence of His deity and expresses His divine glory. Jesus, during the days of His flesh, claimed omnipresence for Himself in Matthew 18:20 and 28:20 declared that Jesus Christ possessed "two natures without confusion, without change, without division, without separation, the distinctiveness of the natures being by no means removed because of the union, but the properties of each nature being preserved. The doctrine, thus clarified, means that in the incarnation the divine Logos, while in the body of Jesus and personally united to it, is also beyond the bounds of the human nature He assumed. Scripture support for this doctrine is replete [John 1:14; Romans 1:3; 8:3; Galatians 4:4; Philippians 2:7-8; I Timothy 3:16; I John 4:2; 2 John 7, also Ephesians 2:15; Colossians 1:21-22; I Peter 3:18; 4:1). It is very important, in light of what has just been said, to underscore that in the incarnation the divine Logos did not take into union with Himself a human person; otherwise, he would have been two persons.. The Scriptures will not tolerate such a view. Never does Jesus Christ, when referring to Himself, say "we" or "us" or "our"; He always uses "I" or "me" or "my." What the divine Logos, who was already and eternally a person, did do, through the operation of the Holy Spirit, was to take into union with Himself a human nature with the result that Jesus Christ was one person with a divine nature (i.e., a complex of divine attributes) and a human nature (i.e., a complex of human attributes). This is not to say that the human nature of Christ is impersonal. The human nature of Christ was not for a moment impersonal. The Logos assumed that nature into personal subsistence with Himself. The human nature has its personal existence in the person of the Logos. It is ιν περσοναλ rather than impersonal. The Son of God did not become personal by incarnation. He became incarnate but there was no suspension of His divine self-identity. The Effecting Means of the Incarnation: according to Scripture, whereby the incarnation came about is the virginal conception (a more accurate description than virgin birth) of the Son of God by the Holy Spirit in the womb of Mary (Isaiah 7:14; Matthew 1:16, 18, 20, 23, 25; Luke 1:27, 34-35; 2:5; 3:23; Galatians 4:4). Due to the interpenetration of the Persons within the Godhead (John 14:20; 17:21-23; Hebrew 9:14), the Holy Spirit, by means of the virginal conception, insured the divine personality of the God-man without creating at the same time a new human personality. If Christ had been generated by man, He would have been a human person, included in the covenant of works, and as such would have shared the common guilt of mankind. But now that His subject, His ego, His person, is not out of Adam, He is not in the covenant of works and is free from the guilt of sin. And being free from the guilt of sin, His human nature could also be kept free, both before and after His birth, from the pollution of sin. Representations of the Incarnate Person: Because Jesus Christ is the God-man (one person who took human nature into union with His divine nature in the one divine person), the Scriptures can predicate of His person whatever can be predicated of either nature. In fact, can be predicated of either nature. Also, the person of Christ may be designated in terms of one nature while what is predicated of

67 Him so designated is true by virtue of His union with the other nature. 1. The person, and not a nature, is the subject of the statement when what is predicated of Christ is true by virtue of all that belongs to his person as essentially divine and assertively human; that is, redeemer; prophet, priest, and king. 2. The person, and not a nature, is the subject of the statement when what is predicated of Him, designated in terms of what He is as human, is true by virtue of His divine nature. In Romans 9:5 Christ is designated according to His human nature ("Christ according to the flesh"), while what is predicated of Him is true because of His divine nature ("God over all, blessed forever"). The Scriptures do not confuse or intermingle the natures. It is the person of Christ who is always the subject of the scriptural assertions about him. 3. The person, and not a nature, is the subject of the statement, when what is predicated of Him, designated in terms of what He is as divine, is true by virtue of His human nature. In I Corinthians 2:8 Christ is designated according to His divine nature ("the Lord of glory"), while what is predicated of Him is true because of His human nature (man "crucified" Him). Again, there is no confusion here of the divine and human natures of Christ. It is not the divine nature as such which is crucified; it is the divine person, because He is also human, who is crucified. signifies the underlying or essential part of anything, as distinguished from attributes that may vary. It developed theologically as the term to describe any one of the three real and distinct subsistence- in the one undivided essence of God- and especially the one unified personality of Christ the Son in His two natures, human and divine The classic Χηαλχεδονιαν definition of God, one essence in three hypostases (µιαουσια, τρεισ ηψποστασεισ - µιαουσια τρεισ ηψποστασεισ), was unfortunately translated into Latin as "one substance [Gr. hypostasis] in three persons" (υνα συβσταντια, τρεσ περσοναε). This not only confused threefold substance with the one ουσια (Λατιν εσσεντια, "essence"), but the Latin word persona ("face" or "mask") is very different from the Greek hypostasis. Bible translators tried unsuccessfully to resolve the conflict by defining hypostasis as synonymous with the very different word persona. Although much confusion still reigns, orthodoxy has generally held to the one substance of God, known in the three persons of Father, Son, and Holy Spirit. God is One in essence, three in Hypostasis is quite different from One in essence, three in persons. Hypostasis emphasizes the equality of the Godhead- eternal, infinite and absolute but different in functions. HYPOSTASIS The word is a transliteration of the Greek hypostasis, "substance," "nature," "essence" (from ηψπηισταστηαι, "stand under," "subsist," which is from ηψπο, "under," and ηισταναι, "cause to stand"), and denotes a real personal subsistence or person. In philosophy it

68 PREEXISTENCE OF CHRIST The πρεινχαρνατε existence of Christ may be only a simple, contemplative inference backwards from the spiritual glory of the present Christ, certainly its clearest expression is found in later writing reflecting upon the messianic assessment of Christ in the primitive Christian community (Acts 2:22-23; 10:38). Yet preexistence is at least implied in words of Jesus Himself: "The son of man came"; the owner of the vineyard "had still... a beloved son: finally the Father sent Him." It is explicit in sayings attributed to Jesus in John's Gospel: "I came down from heaven"; "The glory I had with thee before the world was." Jewish scholars attributed "ideal" preexistence to things (law, temple) and persons (Adam, Moses) deeply reverenced, echoed perhaps in Paul's calling Christ "last Adam... from heaven." Greek thinking, reflected in Philo, was familiar with preexistence of souls. But it is unnecessary to find here more than a source of usable terms. The idea that the Son of God, eternally preexisting in glory with the Father, moved by love became incarnate was too central to Christian faith to depend upon coincidences of language for its basis. Paul appeals for generosity because Christ, "though rich became poor." He pleads that converts live as sons because "God sent forth his son"; argues for self-effacement from the fact that Christ, being in the form of God, "emptied Himself"; contends, against the Gnostics' πλεροµα filling the gulf between God and creation, that "all things were created in, through, and for Christ... who is before all things. As "Lord from heaven" Christ provides the pattern of our resurrected humanity; as He first descended, so He has ascended, the measure of His triumph and assurance of ours (2 Corinthians 8:9; Galatians 4:4; Philippians 2:5-6; Col. 1:15-16; Ephesians 4:8-9). For such practical, pastoral exhortations one does not argue from fringe speculations, but only from familiar, accepted, foundation truths. John's Gospel and Epistle, assuming that Christ came from God and went to God (John 13:3), emphasize His being sent by the Father on divine mission, expressing divine love (John 3:16; I John 4:9-10), a revelation of the unseen Father by one belonging "in the bosom of the Father" (John 1:18), a divine Word, present when God spoke at creation and now again conveying meaning and power to the world (John 1). For John as for Paul, mankind's salvation derives not from any human initiative but from the coming of the eternal Son into time. That is the crucial truth here at issue. The implications of preexistence are a concern of subsequent Christian thought. Does it impair the manhood of Jesus? Why the delay in Christ's arrival? Does preexistence imply continuity of memory between the eternal Son and Jesus? But the fact of preexistence is not questioned, except where Christ's deity and divine mission are wholly denied. STATES OF JESUS CHRIST The states of the Lord Jesus Christ refer to the different relationships He had to God's law for mankind, to the possession of authority, and to receiving honor for Himself. Generally two states (humiliation and exaltation) are distinguished. Thus, the doctrine of the twofold state of Christ is the teaching that Christ experienced first the state of humiliation, then the state of exaltation. Within each of these states five aspects may be distinguished. THE HUMILIATION OF CHRIST There are five aspects under the humiliation of Christ: 1. Incarnation 2. Suffering

69 3. Death 4. Burial 5. Victorious Proclamation The incarnation, or Christ's taking to Himself a human nature, was itself a step of humiliation. He gave up the honor and glory that belonged to Him in heaven (John 17:5). He also gave up His right to exercise divine authority for His own benefit and the right to enjoy his Lordship over all things in heaven and on earth (2 Corinthians 8:9; Philippians 2:6-7; Hebrews 2:9). Thus He gave up the status of ruler and took on the status of a servant. Furthermore, He subjected Himself to the demands of living under the law (Galatians 4:4), thus making it necessary for Him to obey perfectly the OT laws that God had commanded of His people (John 8:46; Matthew 3:15). He took on Himself the obligation to obey God perfectly as a man, as our representative, in order to earn salvation for us through a record of perfect lifelong obedience (Romans 5:18-19). This he had to do in the strength of His human nature, without miraculous assistance from His divine powers (Matthew 4:3-4). It was a true human nature, which the Son of God took to Himself. It was not merely a human body, but also a human mind (which learned as we learn, Luke 2:52), and a human soul (which could be troubled as we are troubled, John 12:27; 13:21). Thus, Jesus was fully man, made like us "in every respect" (Hebrew 2:17). He had to be fully man in order to become the sacrifice that was offered for man's sins: if He was not fully man, we could not have been saved. veiled, not generally manifested during Jesus' earthly ministry (Matthew 13:55-56), and never used for His own benefit or to make the path of obedience easier for Him (4:1-11). Thus, Jesus remained fully God and became fully man as well. It is sometimes said, "while remaining what He was, he became what He was not." (It should be remembered that it is God's Son, the second Person of the Trinity, who became man. God the Father did not become man, nor did the Holy Spirit: Matthew 3:16-17; John 1:1; 3:16; Galatians 4:4). It is the most amazing fact in all history that one who was eternal and infinite God should take to Himself the lowly nature of a man and should then continue to exist for all eternity as fully God and fully man as well, united in one person. It is important to insist that even while existing in these two natures, Jesus Christ remained one Divine Person. His human nature was not an independent person by itself (capable, e.g., of talking to the divine nature or acting in opposition to it). In a manner that surpasses our understanding, the human and divine natures of Christ were integrated into one Person, and He remains as both God and man, and yet one Person, forever. Nevertheless, the human nature of Christ was not subject to sin (Romans 8:3; Hebrews 4:15; I John 3:5). Thus, His human nature was like Adam's human nature before the fall. Yet Jesus did not give up any of His divine attributes or become less fully God when he took on a human nature. He remained fully God (John 1:1, 14; Col. 1:19; 2:9), omnipotent (Matthew 8:26-27; Isaiah 9:6), omniscient (John 2:25; 6:64; 16:30; 21:17), eternal (8:58), and incapable of dying (2:19; 10:17-18). However, these attributes were

70 THE SUFFERING OF CHRIST The suffering of the Lord Jesus lasted throughout His whole life, though they culminated in His trial and death on the cross. He experienced the ordinary sufferings of living in a fallen world. He was weary (John 4:6), thirsty (19:28), hungry (Matthew 4:2), sorrowful (John 11:35), and lonely (Matthew 26:56). He felt great grief at human sin and its terrible effects (Matt. 23:37; Mark 3:5; 8:12; John 11:33-35, 38). He endured human opposition and intense hatred against Himself (Luke 11:53-54; John 15:18, 24-25). He was "a man of sorrows and acquainted with grief" (Isaiah 53:3). Moreover, He "learned obedience through what He suffered" (Hebrews 5:8); that is, His moral strength and ability to resist temptation increased with the successful meeting of each more difficult temptation, especially those connected with hardship and suffering. He experienced the sufferings of enduring great temptations without yielding (Matthew 4:l.-11; Luke 11: 53-54; 22:28; Hebrew 2:18; 4:15; I Peter 2:21-23), especially in the Garden of Gethsemane just prior to His death (Matthew 26:37-38; Hebrew 5:7; 12:3-4). Here it must be remembered that one who does not yield to temptation most fully feels its force, just as someone who successfully holds a heavy weight overhead feels its force much more than someone who drops it at once. His humiliation increased in intensity at the time of His trial and death. Physical sufferings connected with crucifixion were terrible, as were the mocking and shame connected with such a death. But even worse were the sufferings in spirit that Jesus experienced when God the Father put on Him the guilt of our sins (2 Corinthians 5:21; Galatians 3:13; I Peter 2:22; Isaiah 53:6). The Father turned away His face, so that Jesus was left alone with the blackness of sin and guilt upon Him (Matthew 27:46). Then, as Jesus fulfilled the role of propitiatory sacrifice (Romans 3:25; I John 2:2; 4:10), He bore the fury of the intense wrath of God against sin, and bore it to the end. The penalty for sin was the spiritual death of Christ (Genesis 2:17; Romans 6:23). It was necessary that Jesus Himself die to bear our penalty. His death was not similar to ours. His human spirit and soul was separated from His body and passed into the presence of the Father in heaven (Luke 23:43, 46). Thus, He experienced a death that is like the one we, as believers will experience if we die in this present age. The knowledge that Jesus has gone through death before us should remove from us the fear of physical death (I Corinthians 15:55-57; Hebrews 2:14-15). It is not correct to say that Jesus' divine nature died, or could die, if "die" implies a cessation of activity, a cessation of consciousness, or a diminution of power (John 2:19; 10:17-18). Yet by virtue of union with Jesus' human nature, His divine nature experienced what it was like to go through spiritual death. Whether the divine nature was ever itself the object of divine wrath against sin is not explicitly stated in Scripture. Jesus' body was laid in a tomb (Matthew 27:59-60), and He continued under the state of physical death for a time. Thus, Jesus' humiliation was complete in that He suffered all the punishment and shame due to fallen mankind as a result of Adam s original sin. It does not seem correct to say that Jesus descended into hell, at least not according to any sense in which that phrase can be understood today, apart from spiritual meanings which may be assigned to the doctrine of victorious proclamation.

71 THE EXALTATION OF CHRIST There are four aspects of Christ s exaltation: 1. Resurrection 2. Ascension 3. Session 4. Return in Glory The resurrection was the transition point into Jesus' state of exaltation. It was the Person of Christ that was exalted, not just His human nature, but the focus of this activity of exaltation was the change in His human nature to a new, much more glorious state. The resurrection was not just a restoration to life, but the beginning of a new, better kind of life, a resurrection life (Romans 6:9-10). After the resurrection, Jesus still had a physical body that could be touched and held (Matthew 28:9; John 20:17, 27), could break bread (Luke 24:30), prepare breakfast (John 21:12-13), and eat (Luke 24:42-43). It was a body of "flesh and bones," for Jesus said, A spirit has not flesh and bones as you see that I have. Yet this physical body of Jesus was no longer subject to weakness, sickness, aging, or death. It was imperishable and glorious and powerful (I Corinthians 15:42-44; the term "spiritual" here means not "nonmaterial" but "conformed to the character of the Holy Spirit"). It is possible that John 20:19 implies that Jesus had the ability to enter a locked room miraculously. It is clear, however, that since Jesus was the "first-fruits" of the resurrection, we will be like Him when we are raised from the dead (I Corinthians 15:20, 23, 49; Philippians 3:21; I John 3:2). The resurrection also was the initiation of a new relationship with God the Father, for Jesus was exalted to the role of messianic "Son" with new power and authority which were not His before as Godman (Matthew 28:18; Acts 13:33; Romans 1:4; Heb. 1:5). Forty days after His resurrection (Acts 1:3), Jesus ascended up to heaven and entered more fully into the privileges of His state of exaltation. The NT clearly presents Jesus' ascension as a bodily ascension and therefore as ascension to a place (Luke 24:51; John 14:1-3; 16:28; 17:11; Acts 1:9-11), though it is a place ordinarily hidden from our physical eyes (Acts 7:55-56; 2 Kings 6:17). Thus, Jesus retained His human nature when He returned to heaven and will retain it forever (Hebrews 13:8). However, Jesus' human nature is now worthy of worship by all creation, unlike our human nature. When Jesus ascended into heaven He received glory, honor, and authority that were not His before as God-man (Acts 2:33, 36; Philippians 2:9-11; I Timothy 3:16; Hebrews 1:3-4; 2:9), especially the authority to pour out the Holy Spirit on the Church in greater fullness and power than before (Acts 1:8; 2:33). After Jesus ascended into heaven He also began His high priestly work of representing us before God the Father (Hebrews 9:24) and of interceding for us before God (7:25; Romans 8:34). A further state in the exaltation of Christ was His sitting down at the right hand of the Father in heaven (Acts 2:33; Ephesians 1:20-22; Hebrews 1:3). This action shows both the completion of Christ's work of redemption and His reception of new authority as God-man to reign over the universe. The resurrection demonstrated the approval of God the Father and His satisfaction with Christ's work of redemption (Isaiah 53:11; Philippians 2:8-9). Now Christ was exalted to a new status with respect to the law as well: He was no longer under the law in the sense of being obligated to obey the OT as our representative, for His work of obedience in our place was complete (Romans 5:18-19).

72 ONE IN HYPOSTASIS The term is designated as One God in three Persons. It is not a biblical term, "however the term Trinity" has been found a convenient designation for the one God self-revealed in Scripture as Father, Son, and Holy Spirit. It signifies that within the one essence of the Godhead we have to distinguish three "hypostasis" who are neither three gods on the one side, nor three parts or modes of God on the other, but coequally and coeternally God. The main contribution of the OT to the doctrine is to emphasize the unity of God. God is not Himself a plurality, nor is He one among many others. He is single and unique: "The Lord our God is one Lord" (Duet. 6:4), and He demands the exclusion of all pretended rivals (Deut. 5:7). Yet even in the OT we have clear intimations of the Trinity. The frequent mention of the Spirit of God (Genesis 1:2) may be noted, as also, perhaps, the angel of the Lord in Exodus 23:23. Again, the plural in Genesis 1:26 and 11:7 is to be noted, as also the plural form of the divine name and the nature of the divine appearance to Abraham in Genesis 18. (See appendix A) The importance of the term Trinity (Psalm 33:6), and especially the wisdom, of God (Proverbs 8:12) is a further pointer, and in a mysterious verse like Isaiah 48:16. In the New Testament there is no explicit and brief statement of the doctrine of the Trinity but the evidence is overwhelming. God is still preached as the one God (Galatians 3:20). Yet Jesus proclaims His own deity (John 8:58) and evokes and accepts the faith and worship of His disciples (Matthew 16:16; John 20:28). As the Son or Logos, He can thus be equated with God (John 1:1) and associated with the Father, that is, in the Pauline salutations (I Corinthians 1:3). But the Spirit or Comforter is also brought into the same interrelationship (John 14-16). Godhead in the NT. All three are mentioned at the baptism of Jesus (Matthew 3:16-17). The disciples are to baptize in the name of Father, Son, and Holy Spirit (Matthew 28:19). The developed Pauline blessing includes the grace of the Son, the love of God, and the communion of the Holy Spirit (2 Corinthians 13:14). Reference is made to the election of the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ (I Peter 1:2) in relation to the salvation of believers.. In the fully developed doctrine of the Trinity, insisting that there is only One essence or substance of God safeguards the unity of God. Yet the deity of Jesus Christ is fully asserted against those who would think of him as merely adapted to divine Sonship, or preexistent, but in the last resort created. The individuality of Father, Son, and Holy Spirit is also preserved against the notion that these are only modes of God for the various purposes of dealing with man in creation or salvation. GOD IS ONE, yet in Himself and from all eternity He is Father, Son, and Holy Ghost, the triune God. Rationalist objections to the Trinity break down on the fact that they insist on interpreting the Creator in terms of the creature, i.e., the unity of God in terms of mathematical unity. More scientifically, the Christian learns to know God from God Himself as He has acted for us and attested His action in Holy Scripture. He is not surprised if an element of mystery remains which defies ultimate analysis or understanding, for He is only man and God is God. But in the divine work as recorded in the Bible the one God is self-revealed as Father, Son, and Holy Ghost, and therefore in true faith he must "acknowledge the glory of the eternal Trinity." It is not surprising, therefore, that while we have no dogmatic statement, there are clear references to the three Persons of the

73 SEATED IN GLORY Christians presently share in this session of Jesus at God's right hand (Ephesians 2:6) largely in terms of sharing in spiritual authority over demonic forces (6:10-18; 2 Corinthians 10:3-4) and power to gain increasing victory over sin (Romans 6:11-14). In this exalted state of reigning at God's right hand, Christ will reign until the end of the age, when all His enemies will be conquered (I Cor. 15:24-25). When Jesus Christ returns to the earth in glory, His exaltation will be complete, and He will receive all the glory that is due to Him as the God-man who has purchased our redemption and is worthy of eternal and infinite honor. Jesus Christ will some day return to the earth to reign in triumph (Acts 1:11; Revelation 1:7), publicly and finally to defeat all His enemies (2Thessalonians 1:7-8; Revelation 19:11-21), and to sit as judge of all the earth (Matthew 25:31-46; Revelation 22:12). Then His kingdom will be established forever, and, exalted with the Father and the Holy Spirit, and He shall reign for ever and ever" (Revelation 11:15; 22:3-5). In the state of humiliation, Christ is called by God the Father as the SON OF MY SORROW in reference from the point of His Incarnation to His burial. In the state of exaltation, Christ is called by God the Father as the SON OF MY RIGHTHAND, in reference from the point of His resurrection to his Second Coming. On the Cross of Calvary; (refers to Christ s spiritual death), the phrase to lift up (ηυπσοο = ηυπσοο), literally means the lifting up of Christ in His crucifixion (John 3:14, 8:28, 12:32-34), illustratively of the serpent brass that symbolized Christ who bear the sin of the human race In heaven, the phrase to exalt highly (ηυπερυπσοο) is used of Christ, the literal and metaphorical of the exaltation of Christ by God the Father [Philippians 2:9, Acts 2:23. 5:31]. The Resurrection of Christ-is the first notable stage of exaltation in which the divine power was manifested in raising (αναστασισ) the dead body of Christ [Acts 2:32, Romans 1:4]. The Ascension of Christ is where we see a perfecting process of the glory inaugurated by the resurrection. By His resurrection, Jesus Christ, as the God-Man inaugurated a new form of relationship with saints, where He also prepared the ultimate union of the Church Age believers with Him [John 14:2]. In His Session at the right hand of God [Psalm 110:1, Matthew 22:44, Acts 2:33-36] Christ exercise His Kingly rulership over His people, He sends the Holy Spirit to His own people [John 14:26, 16:7] and He pursues the ministry of intercession [Hebrews 7:25, 9:24, Romans 8:34, I John 2:1]. At His Second Coming, Jesus Christ as the Ascended Lord will return and fight for the Remnant of Israel, He will raise all the dead believers of the Old Testament and all the martyrs of the Great Tribulation. Then, He will judge Satan and his fallen demons. Christ will fulfill His union with the Church Age believers as the Heavenly Bridegroom. Finally, He will inaugurate His one thousand years reign the millennial kingdom. At the end of a thousand years, He will judge all the unbelievers of every dispensation at the Great White throne Judgment. The perfect God-Man is the Maintainer, Sustainer and the Establisher of every saint sojourning in the satanic world.

74 THE POSITIVE VOLITION OF CHRIST The first 30 years of Christ in His perfect humanity were called the hidden years because they were spent behind a small carpentry shop in a very insignificant place of the Roman Empire. The mystery of the hidden years reveals the reality that believer has the same potential for maximum growth and advancement toward spiritual maturity regardless of our life situation, environment, or condition in life or circumstances. The positive volition of the believer has nothing to do with the geographical location or condition. Positive volition is a state of the soul and does not affect our condition, or mood, our physical place or situation. Nothing can penetrate our volition except our negative mental attitude toward Christ or His Word. The short Gospel narrative (compose of 11 verses only) concerning the 30 years of Jesus Christ on earth reveals several things. First, In the home of Joseph, the usual Jewish practices and traditions were observed carefully and sincerely. The perfect humanity of Christ was able to obey the all the Law of Moses. Secondly, Joseph had trained his children (especially the male) in the OT Scripture analysis s and interpretation. Thirdly, The spiritual wisdom and spiritual maturity of the humanity of Christ at the age of twelve (12) years old was already at the maximum level. Fourthly, The Lord Jesus Christ possessed His divine consciousness of a divine mission, which His family did not understand or and believe. The humanity of the Jesus Christ was a member of the poor Jewish family circle. He was just a poor child who dwells in a very poor community. The real issue about the hidden years is not what He did or what He did not do, but WHO AND WHAT HE IS inside the cosmos διαβολιχυσ. The real issue about the virgin birth is not the virginity of Mary but the virginal conception or the birth of Jesus who has no original sin or Adamic original sins. In the strength of the Divine δψνασπηερε, the freewill volition of the Lord Jesus is ABLE NOT TO SIN. He was able to resist all the real and brilliantly subtle temptation. He overcomes all the pressures and pains in this world. Christ applied the power of the Divine system to resist the genius of Satanic. The sphere of God is made available to Church Age believers by means of divine resources. The sphere is far more powerful than Satan s entire cosmic δψνασπηερε. Ηε was protected and sustained but never sheltered from satanic scheming. Because we are not sheltered from the direct attack of Satan, that is why we need our positive volition toward God and His Word. Jesus Christ demonstrated to us how to live in the cosmic system by the power of God. He shows us how to live in a dirty and totally polluted environment (in spiritual aspects). The Lord demonstrated to us, how to live our Christian live apart from self-made pains and miseries through bad and wrong decisions. He shows us what could be gained and accomplished by total reliance on the grace and power of God. The Lord shows us how to pass the trials and suffering of life by through positive volition. By our decisions to obey God mandates, we obey and follow our Lord in the divine δψνασπηερε, where after the most grueling testing; there we can still find power to spare.

75 THE SUPERIOR HIGH PRIEST The Lord Jesus Christ is superior to angelic hosts, superior to Moses and Abraham, superior to the Law, because, He is the only perfect High Priest. Jesus Christ is the only Great High Priest who has passed through the heavens [Hebrews 4:14], the Apostle (αποστολοσ) and High Priest (αρχηιερευσ) of our confession (the conviction from the Bible doctrine resident in the καρδια). He is the merciful and faithful High Priest [Hebrews 2:17] and the only High Priest over the house of God [Hebrews 10:21]. The character of His Priesthood: Superior, eternal, perfect, very powerful, a High Priest according to the order of Melchizedek [Hebrews 5:6-10]. His commission is from God the Father He is called by God not to glorify Himself but to do the will of God [Hebrews 5:4-5]. His preparation for Priesthood is through by becoming a Man and offered Himself as a Sacrifice (Hebrews 2:17, 10:5]. His Sacrifice is an acceptable sacrifice, which obtained eternal redemption for all members of the human race who will believe in Christ [Hebrews 8:3, 9:12,14, 27-28, 10:4-12]. His Sanctuary is in heaven, a perfect Tabernacle not in this world, having offered one sacrifice for sins for all time, who appear in the presence of God for us [Hebrews 4:14, 8:2-4, 9:11-12, 10:12, 19]. His Ministry is Extraordinary: He is able to come to the aid of those who are tempted (that is tested by undeserved sufferings) [Hebrews 2:18]. He sympathizes with our weaknesses (trials by suffering for blessings) [Hebrews 4:15]. He saved the believers for eternity and he makes intercession for the regenerated [Hebrews 7:25]. He is the Mediator of a new Covenant- for the redemption of the transgressions that were committed under the first Covenant [Hebrews 9:15]. He is the Mediator of a better Covenant enacted on a better Promise [Hebrews 8:6]. He is now in heaven- appearing in the presence of God for us [Hebrews 9:24]. The Effects of His Priesthood He delivers the regenerated from the fear of death and from the power of death [Hebrews 2:14-15]. Believers now have the access to the throne of grace through Christ [4:16]. His sacrifice is once and for all [9:16]. He imputed His indestructible eternal life to every born again believers [7:16, 25]. He cleanses our conscience from the human good works or dead works [9:14]. He will never mention sin or demand penalty or accountability for our sins when He returned [9:28]. Believers now have the capacity for hope of blessing in time and hope for blessing in eternity as an anchor of the soul [6:19-20]. Christ is totally dependable being our eternal High Priest in the order of Melchizedek. His one time offering sanctified all believers and our sins and lawless deeds He will remember no more [10:15-17]. He is now the Author and Perfecter of our faith [12:2-3] and we can function as Royal Ambassador by His grace and through the power of the Holy Spirit [13:13-16]. God had promised that the Messianic King would also be a Priest forever, after the order of Melchizedek [Psalm 110:4]. Such a promise indicates the imperfection of the old Ααρονιχ order of priesthood Jesus Christ perfectly fulfills this promise.

76 THE SUPERIORITY OF CHRIST Angels were created superior to the human race, yet in the realm of Christ s humanity, He is far superior to angels by means of His ascension and session at the right hand of the Father [Hebrews 1:4]. In His glorified body He has obtained or inherited a better name, supremacy of character over angels, because God the Father exalted Him. Jesus Christ is superior in His relationship with the Father. The term son and father are words of relationship in the human race and used as language of accommodation in Hebrews 1:5a, while they do not give adequate expression of relationship between the First Person and the Second Person of the Trinity-they do not give us some idea. It established the fact for us that there is a relationship between God the Father and God the Son. Jesus Christ is superior in His Second Advent: The phrase When He βρινγετη ιν Refers to His Second Coming [Hebrews 1:6, Psalm 97:7]. The Greek term indicates someone brought back into something, hence, Christ is brought back into the world by the Father. There are three points connected with the term first begotten or first born : 1. Ρυλερσηιπ or Sovereignty- Christ is the Ruler of the family of God. 2. Priesthood- Christ is the Royal High Priest forever after the order of Melchizedek. 3. Double Portion-Christ is the Heir of all things which includes the two regenerated kingdoms: God the Father commands all the elect angels to worship Christ at the Second Advent. All fallen angels will be removed from the earth and Satan bound and the angelic conflict will be suspended. Jesus Christ is superior in His ministry to angels because He is Ruler forever while the elect angels are servants forever [Hebrews 1:7-8, Psalm 104:4, 45:6]. In His humanity, Christ is a Scepter of Righteousness, which refers to His impeccability and to His ministry of righteousness. God the Father addressed the Second Person of the Trinity as Deity after He became flesh and He is called God. Jesus Christ is superior in His appointment since He always chose the righteous plan of God during His humanity. He voluntarily restricted the use of His own divine power but depended entirely upon the power of the Holy Spirit. He set His focus on the plan of God-even to the plan of the Cross- [Hebrews 1:9]. No one among the members of the human race in all time was ever indwelt and filled with the Holy Spirit, as was Jesus Christ. Christ was the first Person that was completely controlled by the Spirit at all times. Jesus Christ is superior to angels because He is the Creator. All that you can see and all that you cannot see came into existence by the Lord Jesus Christ it was His hands that created the universe and sustain everything that is in it [Hebrews 1:10, Isaiah 44:24, John 1:3, Colossians 1:16, Psalm 102:25]. Jesus Christ is superior to angels in His character. All human being are imperfectly temporal, always changing-often for the worst [Psalm 102:26, Hebrews 1:11]. But the Lord Jesus Christ is the only eternal, perfect and absolute human being that ever live and will ever live in all the earth [Psalm 90:2, Malachi 3:6]. a. The Kingdom of the Old Testament saints or the regenerated Israel. b. The Kingdom of the New Testament saints or the Church Age believers.

77 THE POSITIVE VOLITION AND HAPPINESS OF CHRIST God is a God of order, not of confusion or disorganization, not legalism but orderliness. Since He is God of order, He provided divine protocol, which establishes the correct procedure to use under the plan and system of God. The imperfect believers must learn how to use the perfect protocol of God. No one can break the protocol of God without breaking himself. No one can counterfeit the protocol of God. Every believer must learn how to obey the system God has established. The protocol is something you cannot counterfeit since the divine protocol cannot accept anything less than His very own perfection. The Lord Jesus Christ is the first and the only Man who was indwelt and filled with the Holy Spirit from the time He was born until the time He was ascended to heaven. He is the only Person who live and the last one to live completely by the divine protocol of God. He followed the divine protocol completely and accurately. Christ was tested in every angels and details of His humanity. He prove the power of God and His positive volition are indeed very essentials to spiritual advancement. Christ was tested in every angles and details but was victorious even without using His Deity to influence His human needs. The humanity of Christ did not encounter any self-induced misery or self-made suffering because He did not live outside the divine plan of God not even for one second. Temptation that leads to sin is possible only outside the will, plan and purpose of God. [James 1:12-15], whenever the believer welcome the dictatorship of the old sinful nature and therefore, the Holy Spirit is not in control of the soul of the believer, but the old sinful nature is. Jesus Christ used His free will-volition to follow the Protocol plan of God. Free volition causes deserved sufferings under the law of volitional responsibility, but the existence of free will strips away every man made excuses for self-made misery. The believer s own negative volition is the only hindrance to spiritual growth and advancement under the Protocol plan of God. There was no time in the life of Jesus Christ in Hypostatic Union when He has negative volition or when He was in the state of carnality. He was 100% spiritual all throughout His life as perfect Man. The Lord Jesus Christ encountered every category of undeserved suffering and every category of testing possible to any human being. He faced every trial we encounter in our daily life [Hebrews 4:16, 1 Corinthians 10:13]. He did not rebuke His suffering or testing and driving it away, but overcome them all through the resources and power of the Holy Spirit. The happiness of Christ in His humanity was the perfect happiness of God, not the happiness of man based on pleasures, leisure and treasures of the cosmic system. There was never a time when Christ became unhappy or lonely because of poverty, crisis, disaster, persecution, insults, and abuses from every direction. Spiritual happiness is a state of the soul and not just emotional outburst. Genuine happiness is not external manifestation based on material aspects or factors. Materialism cannot provide true happiness- it has nothing to do with abundance or with the absence of materials. The twin of materialism is extreme unhappiness caused by the things of the world. The humanity of Christ was perfectly happy in poverty, persecution, rejection, mockery and insults, crisis and disaster, denial and injustice, betrayal and pains of all kinds.

78 THE SUBSTITIONARY DEATH OF CHRIST Redemption, a compound Greek word (αντιλυτρον, αντιλυτρον), meaning the substitution of money for a slave in order to set him free, translated as ransom. Cognate words are λυτροτεσ meaning redeemer or deliverer, λυτροσισ meaning redemption, λυτροο, to release for a ransom and εξαγοραζο to redeem from slave market in order to ser free. Redemption therefore, is the saving work of Christ on the cross whereby all members of the human race are bought from the slave market of sin in which they were born spiritually dead. By the effect of redemption, men are delivered to the freedom of God s grace. Redemption is realized when a person is born spiritually by faith alone in Christ alone. Jesus Christ as the only perfect member of the human race is the only qualified Redeemer [Hebrews 1:3] by His virginal conception [1 Timothy 3:16] and by His impeccability in the Hypostatic union [John 8:46, 19:4, 2 Corinthians 5:21, Hebrews 4:15 and 7:26-28]. Jesus Christ exhibits positive volition all throughout His Incarnation. The redemptive work of Christ was an act of His own free will [Luke 22:42] and He was obedient to the Father s plan of grace [Romans 5:19 Philippians 2:8]. The Blood of Christ was the ransom money or the purchase price of redemption [Ephesians 1:7, Colossians 1:14]. It is the coin of the realm of heaven by which the purchase was made [1 Peter 1:18-19]. It depicts by representative analogy the saving work of Christ on the cross, that is His spiritual death by which He was judged for all the sins of the entire humanity [2 Corinthians 5:21, 1 Peter 2:24]. The soul of the believer is redeemed in salvation [Job 19:25-36]. Redemption is related to the mediator-ship of Christ [1 Timothy 2:5-6, Hebrews 9: Redemption of the soul leads to redemption of the body in resurrection and glorification [Ephesians 1:14]. Redemption of the body is the ultimate status of the believer as member of the Royal family of God [Romans 8:23]. Redemption of the soul is the basis for justification [Romans 8:34], the basis for three stages of sanctification [Ephesians 5:25-27], the basis for eternal inheritance of the saints in Christ [Hebrews 9:15] and the basis for strategic victory of the Lord Jesus Christ in the angelic conflict [Colossians 2:14-15, Hebrews 2:14-15]. Ransom (λυτρον- a means of loosing) was used in the OT as: ransom for a life [Exodus 21:30], purchase money for a slave [Lev. 19:20], purchase money for a piece of land or ransom money for a prisoner [Lev. 25:24, Isaiah 45:13]. RANSOM FOR MANY used by the NT for Christ, which means; the expiatory sacrifice of Christ under God s judgment upon sin of all men. This is an OT illustration and not a literal ransom [Matthew 20:28, 1 Timothy 2:6]. The beneficiaries are those who accept God s conditions and methods. The effects is provisionary universal, while the character of the sacrifice is vicarious we cannot in any way, disassociated His expiatory death from His character. If we press for details of certain OT illustration beyond the actual statement of NT doctrines, them it becomes conjectural, that is, conclusion reached by guessing. If we press the expression to become literal when it is out of the character of Christ, then we are making an assumption contrary to His essence and character.

79 UNLIMITED ATONEMENT Unlimited atonement is the efficacious work of Christ on the cross on behalf of mankind. As a noun, it means reconciliation after enmity or controversy and includes satisfaction or reparation made for wrong or injury. As a verb, it has several related meaning such as to make up for errors, to be in accordance, to make reparation. In the OT, the meaning of atonement is related to the Hebrew verb kaphar καπηαρ, meaning to recover, to pass over. During the OT times, animal sacrifices were used to cover the sins, which represented the propitiation of God the Father by the judgment of Christ who covered our sins By His spiritual death on the Cross [Psalm 103:3, John 1:29] and thereby established reconciliation between man and God [Colossians 1:20-21]. Atonement in the OT refers to the use of animal sacrifice to represent the saving work of Christ. Animal sacrifices could not truly atone for sins. The concepts of OT and NT are brought together in Romans 3: Atonement is unlimited because when Christ was judged on the cross-for sin He paid for the sins of the entire human race and not just for the elect [Romans 5:6, 2 Corinthians 5:14-15, 1 Timothy 2:6, 4:10, Titus 2:1, 1 John 2:2, Hebrews 2:9]. Christ did not die only for the believers, that is, limited atonement. Unlimited atonement eliminates sin from unbeliever s indictment at the Last Judgment, because Christ died as a substitute for all and was judged for all sins of the human race. At the cross of Jesus, God the Father rejected all the dead works of all men since Christ is the perfect atonement. Human good will be part of the unbeliever s indictment at the Last Judgment [Revelation 20:12-15]. Unlimited atonement covers sin only and not unbelief. The unbeliever in indicted at the Last Judgment because he did not believe in Christ while on earth [John 3:18, 36]. The Great White Throne Judgment (GWT) is the venue of the Last Judgment for all unbelievers of all generation to the Lake of Fire [Revelation 20:11-15]. Sins will never be an issue and will not be mentioned at the GWT. Every sin has already been judged at the Cross [1 Peter 2:24] and since Christ is the Judge of the GWT, He cannot mention that which He already paid for the reason for which He judged by God the Father [John 5:22, Revelation 20:11]. At GWT scene, there will be two sets of books. One is the Book of Life, which includes the names of every person who has believed in Christ. The second book, composed of two volumes, is the book of human good works of all unbelievers- from which their condemnation is solely based [Revelation 20:12]. No amount of human good works can atone for sin of any person. The justice of God cannot accept anything less than God s own perfection and righteousness. Sinful man cannot in any manner pay for his imperfection and unrighteousness. Christ is not a debtor (οπηειλετεσ), that is, one who owes something to another. Debt (οπηειλεµα), here is metaphorically appliedbecause it demands an act of expiation and thus payment by way of punishment. Death came through sin [Romans 5:12], which is rebellion against God-which involves forfeiting of the life. The separation from God caused by forfeiting of the life could be removed only by a sacrifice by which the victim and the one making the offering has became identified. Since all the sins of all men were judged at the Cross-, under the Law of double jeopardy they cannot be mentioned at the Last Judgment.

80 THE SHEDDING OF THE BLOOD The shedding of the blood (in the language of the Scripture) involves the taking and giving of the life of Christ. In His sacrifice, Christ endured the divine judgment due to man s sin, by this, the believer become identified with Him in His deathless life through His resurrection. Christ s spiritual death on the Cross-is suffering of payment. God the Father has forsaken Christ for three (3) hours in order to impute all sins of all men on Christ [Psalm 22:1-8, Matthew 27:46, Mark 15:34]. His groaning (σηεαγαν σηεαγαν) clearly indicates that Christ was screaming from the pains of judgment not from the pains of physical torture, insults or mockery. The phrase But I am a worm of Psalm 22:6 refers to Christ. Worms (tolaath τολαατη) refers to very rare and expensive worms whose blood was gathered for making crimson dye of the ancient world. Only the robes of powerful kings were stained with this valuable pigment The Blood of Christ refers to His spiritual death, the most valuable Blood the most rare of them all (since He is the only human without old sinful nature and Αδαµιχ original sin) and the most noble of them all, (being the Son of God). His Blood spread His Royalty to every member of the Royal Family of God. Whereby, the slaves (the unbelievers) has become children of the Master- this is the royalty by the grace of God through their personal faith in Christ. The Blood of Christ depicts and set forth the meaning of the saving work of Christ on the Cross-through four (4) vital doctrines: 1. Expiation [Revelation 1:5] 2. Redemption [Ephesians 1:7] 3. Justification [Romans 5:9] 4. Sanctification [Hebrews 13:12] ANALOGY OF ANIMAL BLOOD The blood is the seat of animal life [Leviticus 17:10-14] and in the OT shadow worship; the blood of animals was used to represent redemption, the saving work of Christ on the cross. From the garments of the animal skin [Genesis 3:21] to Λεϖιτιχαλ offering [Lev. 1:1-5:10], animal blood was used to represent the figurative blood of Christ. While the animal blood was real and literal, it does not represent the literal blood of Christ shed on the Cross- because Christ did not die by bleeding to death. The animal blood represents the spiritual death of Christ on the cross [Colossians 1:20, Hebrews 10:19, 13:20, 1 Peter 1:2]. In real analogy, the physical death of the animal would be compared to the physical death of Christ. Animal sacrifice is a representative analogy in which the physical death of the animal on the altar represents the spiritual death of Christ the two deaths of Christ on the cross of Calvary. THE BLOOD OF ANIMAL SACRIFICES WAS A SHADOW POINTING TO THE REALITY OF THE CROSS [Hebrews 9:12-24]. The Blood of Christ in expiation is the basis for rebound. The true meaning of the blood of Christ set forth in the direction for doctrines of Soteriology in threefold setting: 1. Redemption inward 2. Reconciliation µανωαρδ 3. Propitiation Γοδωαρδ God the Father solves the problem of sin by redemption through sending the Mediator between God and man. So by, redemption the Lord Jesus Christ reconciles man and propitiates God. The Blood of Christ is analogous to Redemption, Reconciliation and Propitiation.

81 THE BLOOD OF CHRIST In the Tabernacle and later in the Temple ritual of animal sacrifices, the blood of animals was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the Passover on the doorposts and lintels of the houses (Exodus 12; Leviticus 4:5-7; 16:14-19). At the giving of the law (Exodus 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with Him, hence the blood of the covenant (Matthew 26:28; Hebrews 9:19, 20; 10:29; 13:20). EXPIATION Human quilt is expiated when it is executed with punishment falling on a substitute. Expiation is made for our sins when they are punished not in us but in another person who consents to stand in our room. It is that by which reconciliation is effected. Sin is said, "covered" by vicarious satisfaction. The cover or lid of the ark is termed in the Greek OT as ηιλαστεριον, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became "propitious" to them. The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. Expiation therefore is the aspect of Christ s work on the cross that cancelled the debt for the penalty of sin. The penalty of sin is spiritual death. REDEMPTION The purchases back of something that had been lost, by the payment of a ransom. The Greek word so rendered is απολυτροσισ, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, that is, redemption by a λυτρον (see Matthew 20:28; Mark 10:45). There are instances in the Greek Version of the Old Testament of the use of λυτρον in man's relation to man (Leviticus 19:20; 25:51; Exodus 21:30; Numbers 35: 31, 32; Isaiah 45:13; Proverbs 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (Acts 20:28; 1 Corinthians 6:19, 20; Galatians 3:13; 4:4, 5; Ephesians 1: 7; Colossians 1:14; 1 Timothy 2:5, 6; Titus 2:14; Hebrews 9:12; 1 Pet. 1:18, 19; Revelation 5:9). The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of His people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by His doctrine, nor by His example, nor by the moral influence which He exerted, nor by any subjective influence on His people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners". JUSTIFICATION A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which He pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, that is, as conformed to all its demands. In addition to the pardon of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a Righteous and Perfect Judge and not of a sovereign ruler. In Christ, the demands of the Laws were fulfilled in the strictest sense; therefore a believer is justified.

82 Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness that perfectly and forever satisfies the law, namely, Christ's righteousness (2 Corinthians 5:21; Romans 4:6-8). The sole condition on which this righteousness is imputed or credited to the believer is faith in the Lord Jesus Christ. Faith is called a "condition," not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and His righteousness (Romans 1:17; 3:25, 26; 4:20, 22; Philippians 3: 8-11; Galatians 2:16). The act of faith, which thus secures our justification, secures also at the same time our sanctification; and thus the doctrine of justification by faith does not lead to licentiousness (Romans 6:2-7). Divine good works, while not the ground, are the certain consequence of justification (Romans 6:14; 7:6) SANCTIFICATION Sanctification involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Romans 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6: 11; 2 Thessalonians 2:13). Faith is instrumental in securing sanctification, inasmuch as it; (1.) Secures union to Christ (Galatians 2:20), (2.) Brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatening and embracing the promises of God for this life and that which is to come." Perfect sanctification is not attainable in this life (1 Kings 8:46; Proverbs 20:9; Ecclesiastes 7:20; James 3:2; 1 John 1:8). See Paul's account of himself in Romans 7:14-25; Philippians 3:12-14; and 1 Tim. 1:15; also the confessions of David (Psalms 19:12, 13; 51), of Moses (90:8), of Job (42:5, 6), and of Daniel (9:3-20). "The more holy a man is, the more humble, selfrenouncing, self abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections, which cling to him, he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves. RECONCILIATION Reconciliation is a change from enmity to friendship. It is mutual, meaning to say, it is a change wrought in both parties who have been at enmity. Romans 5:10 refers not to any change in our disposition toward God, but to God Himself, as the party reconciled. Romans 5:11 teach the same truth. From God we have received "the reconciliation" that is, He has conferred on us the token of his friendship.

83 So also 2 Corinthians 5: 18, 19 speaks of a reconciliation originating with God, and consisting in the removal of His merited wrath. In Ephesians 2: 16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favor. His justice being satisfied, so that He can, in consistency with His own nature, be favorable toward sinners, affects this. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables Him to pardon and save us. PROPITIATION Propitiation is that by which God is rendered propitious, that is, by which it becomes consistent with His character and divine government to pardon and bless the sinner. The propitiation does not procure His love or make Him loving; it only renders it consistent for Him to exercise His love towards sinners. In Romans 3:25 and Hebrews 9:5 the Greek word ηιλαστεριον is used. It is the word employed by the translators in Exodus 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, (καππορετη) which means "covering," and is used of the lid of the Ark of the Covenant (Exodus 25:21; 30:6). The Greek word ηιλαστεριον denotes not only the mercy seat or lid of the ark, but also propitiation or reconciliation by His blood; On the great Day of Atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercyseat," and so made propitiation. In 1 John 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used (ηιλασµοσ). Christ is "the propitiation," because by His becoming our substitute and assuming our obligations He expiated our guilt, covered it, by the vicarious punishment which He endured. (Compare Hebrews 2:17, where the expression "make reconciliation" of the Old English. is more correctly. ATONEMENT In the Old Testament it is of frequent occurrence. The meaning of the word is simply at ονε µεντ, that is, the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect, which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Exodus 32:30; Leviticus 4:26; 5:16; Numbers 6:11), and, as regards the person, to reconcile, to propitiate God in His behalf. By the atonement of Christ we generally mean His work by which He expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it become in effects. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all He did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, and they were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment that our vicar bore, and thus God is rendered propitious, that is, it is now consistent with His justice to manifest His love to transgressors.

84 Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's work of mediator-ship and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, meaning to say, it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering He Himself provided, so that consistently with the other attributes of His character His love might flow forth in all its fullness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the spiritual death of Christ is a satisfaction of infinite worth rendered to the law and justice of God, and accepted by in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Romans 3:24, 25; Ephesians 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, that is, if man is to be saved, there is no other way than this which God has devised and carried out (Exodus 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Romans 3:5). This is God's plan, clearly revealed; and if that is enough for us to know. THE DAY OF ATONEMENT The Day of Atonement was a great annual day of humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9), and the only one commanded in the Law of Moses. The mode of its observance is described in Leviticus 16:3-10; 23:26-32; and Numbers 29:7-11. It was kept on the tenth day of the month Τισρι, five days before the feast of Tabernacles, and lasted from sunset to sunset. The Day of Atonement speaks of the Lord's gracious concern both to deal fully with his people's sins and to make them fully aware that they stand before Him, accepted and covered in respect of all iniquity, transgression, and sin (Leviticus 16:21). The Day of Atonement (Leviticus 16) centered on the high priestly ritual of the two goats (7-10, 15-17, 20-22). One goat is specified as a "sin offering" (9, 15). The priest would follow the rules of Leviticus 4, except that now He sprinkles the blood within the veil (15). This was a concealed act (17), observed only by the priest. But the Lord would have His people know, by personal experience, what had thus taken place secretly. He therefore appointed a public ceremony, which publicized what had been εφφεχτεδ by the blood upon the mercy seat. The public ritual stresses, first, the truth of substitution. The laying on of hands (21; 1:4; 3:2; 4:4) expresses the transference of sin from the guilty to the innocent, so that the latter actually becomes a "sin-bearer" (22; Isaiah 53:4, 6, 11-12). Secondly, atonement finally and irreversibly puts sin away: the sin-bearer goes, never to return, to the wilderness (10), a solitary ("cut-off") land (22). In this connection the goat is said to be for "Αζαζελ (8, 10, 26), a word, which, unused elsewhere, may mean a goat given off (combining εζ, "goat," with αζαλ, "to go away"), or a precipice (symbolic of a remote, menacing place). Or it may be the name of a supposed desert demon, signifying not an offering to such a demon but the banishing of sin to the place of total separation from the Lord.

85 JESUS CHRIST DIED TWICE Adam was created spiritually alive and through his negative volition became spiritually dead. Αδαµιχ σιν is imputed to all human being after Adam becoming spiritually dead at the point of physical birth. Jesus Christ is the only person ever born spiritually alive and through His volition deliberately chose to go to the Cross-to die spiritually and physically [Genesis 2:17]. The perfect God-Man had to pay the penalty or wages of sin (that is spiritual death) to free the human race from the slave market of sin. The term to die occurs twice, literally translated dying you will die. It s an idiom that indicates the intensity of death, the wages of sin- not the physical death but the spiritual death [Romans 3:23, 5:12, 6:23]. Our physical death is the eventual result of spiritual death. We did not earn the wages of sin but Adam earned it for us. The sin of Adam is imputed to all human being that is why, all men did spiritually at the point of physical birth. All the personal sins of all men are imputed in Christ at the cross. Christ died spiritually on the cross for three (3) hours in order to purchase our salvation. He was spiritually death from 12:00 Noon to 3:00 PM though he had no sin of his own but was judged for our sins [2 Corinthians 5:21]. His physical death is necessary for His own resurrection [1 Corinthians 15:1-4, 20-23]. Christ was physically alive while being judged for our sins repeatedly screaming the words My God, My God, Why hast Thou forsaken Me? In the original text, it is not a question mark but an exclamation mark. His groaning was not for physical, emotional or psychological pains but for spiritual suffering- He bore the sins of all men of the entire human history. When His spiritual death is completed, He shouted Τελελεαται Τελελεαται meaning it is finished. (In the past with the results that goes forever [John 19:30]. Christ was still speaking after salvation was completed. He was very much alive physically when He announced the completion of His legacy- the salvation of men. Christ physical death has nothing to do with the payment for sins of men. He was the only person who died twice on a tree. Christ physical birth was unique: Without the seed of Adam Christ humanity was unique: Without sin and not able to sin Christ spiritual death was unique: It saves men souls His physical death was unique: It guarantees our resurrection Christ is the only Person ever authorized to dismiss His own life when His mission was finish. By an act of His volition, His soul and human spirit left His body dying physically [Matthew 27:50, Mark 15:37]. Our physical death is the consequence of our spiritual death the result of Αδαµιχ original sin. Christ s physical death was the completion of salvation, related to resurrection and glorification rather than the means for atonement for sins. Our spiritual death is something we did not chose but passed to us through Adam. Christ s spiritual death was His own choosing and decision in order to save us. For salvation He died the spiritual death for our resurrection He died the physical death for 3 days and 3 nights. Salvation is the redemption of the soul while resurrection is the redemption of the body. Christ died the spiritual death for our redemption and the physical death for our resurrection.

86 CHRIST DID NOT BLEED TO DEATH In Genesis 2:17, the verb to die (µυτη muth) literally means dying you will die. In Colossians 1:22 the term used for death in Greek is τηανατοσ (τηανοτοσ) in its singular form, meaning it refers to spiritual death of Christ not to His physical death. The NT uses νεκροσ (τηανατοσ) for physical death never τηανατοσ. whenever the resurrection is mentioned, it is from νεκροσ and never from τηανατοσ. In Colossians 2:12, the word for death is in plural form referring to Christ s spiritual and physical deaths. (See the appendix for 7 categories of death) In Isaiah 53:9a, death is in plural form (meweth =µεωετη) referring to Christ s spiritual and physical deaths. Animal s blood illustrates the spiritual event that took place during Christ s 3 hours death on the cross. The Blood of Christ is synonym for the spiritual death of Christ not for physical death. The Blood of Christ is the means of expiation that is paying the penalty for sin. When the Lord made the announcement of His finished work of salvation He physically died but no blood was shed [John 19:30]. John 19:32-33 spoke about they called in Latin as χρυριφραγιυµ which is the process of breaking the legs of the crucified person. Shattering the leg bones with a heavy mallet, but it was not necessary because Christ was already death. John 19:34 spoke about blood and water (ηυδορ), the grayish yellow fluid that separates from the clot in the coagulation of blood, it is better known as blood clots and serum. If someone dies from excessive loss of blood, clots and serum do not form. The blood simply exists the body as whole red blood the same form that you see if you cut your finger. External bleeding was not the cause of His death. The sight of blood clots and serum is medical proof not only that Jesus Christ was physically dead but the fact that He did not bleed to death. The blood of Christ does not refer to his physical, because He did shed blood to death. His spiritual death is for the payment of sins of the human race and is called the blood of Christ. It s a representative analogy, which described His spiritual death not his physical death. For without the shedding of blood the spiritual death of Christ- there is no forgiveness of sin [Hebrews 9:22b]. In the OT Israel the blood of the animals was literal but the forgiveness was symbolic. At the cross the blood was symbolic but the forgiveness was literal. In the Lord s Supper the blood is symbolic not literal. The wine is not turned into blood we are not cannibals. Since Christ has a perfect body His blood continue sufficient vitamin K and coagulation factor to cause the coagulation almost immediately. The term side in John 19:34 (Zechariah 12:10) refers to the chest cavity. Water (ηυδορ) refers to blood and serum means 4 things: 1. Christ did not bleed to death 2. Christ died before they killed Him 3. Christ dismissed His own soul and human spirit at His volition [Matthew 27:50, Mark 15:37 and Luke 23:46] 4. The blood of Christ was symbolic and His judgment on the cross was literal [Hebrews 9:22, 10:1-4, 10]. The expression blood of Christ is a figure speech referring to Christ s spiritual death not physical death. The soul is immaterial and the spiritual aspect of the human being it has no blood. If the blood of Christ refers to His physical death, then it must be literal blood not symbolic.

87 JESUS OF NAZARETH Jesus was born in Bethlehem (the house of bread), a city in the tribe of Judah, also called Επηρατη in Genesis 48:7 or Επηραταη in Micah 5:2 of which the inhabitants were called the Επηρατηιτεσ [Ruth 1:2, 1 Samuel 17:12]. In this place David was born and spent his early days as a shepherd. It was the setting for the narrative of Ruth and the place where the Lord was born of a woman. Jerusalem is where the Bread from heaven or the Bread of Life came down from heaven. But Jesus Christ came and dwelt in a city called Nazareth that it might be fulfilled, which was spoken by the prophets, He shall be called a Nazarene [Matthew 2:23]. Jesus means Savior from the Hebrew Joshua, which means Jehovah, is salvation. Christ means Anointed, the Greek equivalent of Messiah. Jesus is His human name while Christ is His official title. Immanuel describes WHO HE IS, translated as God with us. During His Hypostatic Union- to call Him as Jesus of Nazareth was acceptable for the Gentiles but an insult for the Jews. They considered it as a reproach to Jewish people [Acts 24:5]. Pilate insulted the Jews when He wrote Jesus of Nazareth-king of the Jews, that is why, the Jews were asking Pilate to change it [John 19:21]. Christ indeed is a King and for the Jews- a crucified and rejected King. The title came from Pilate s sarcastic insult that was very much disliked by the Jews. Bethlehem was first mentioned in Genesis 35:16-20, where Rachelthe wife of Jacob died by giving birth to Βεν ονι (son of my sorrow) whom Jacob renamed Benjamin. Benjamin ( son of my righteous hand ). Both names refer to Jesus Christ [Isaiah 53:3 & Hebrews 1:3]. It refers to Christ humiliation and exaltation. Jacob saw Bethlehem as a place of death but the birth of Christ made it the place of life. The SON OF MT SORROW would one day become SON OF MY RIGHT HAND and it. Bethlehem is no longer a place of burial (the place where the beloved of Jacob was buried) but a place of life where Jesus Christ the Life giver was born. Today, Bethlehem is nothing but a religious commercialized area and it remains very idolatrous as it was in the ancient times. There is nothing spiritual about the place. The perfect humanity of Christ was never affected by insults or mockery of Pilate, Herod,ανδ Χαιαπηασ ορ Αννασ because true dignity and honor are never external. Genuine honor and integrity is not material in nature but spiritual. People who are wearing their dignity and integrity in their neckties or badge are very miserable. People whose pride is attached to their family, race, culture, bloodline, royalty, power or wealth are easily insulted by such names calling. Christians with Bible doctrine in their souls are seldom affected by such insults. Nothing can hurt the dignity and integrity of Christ living within the believer with επιγνοσισ. Jesus Christ was untouchable and solid since His perfect humanity stands in the Truth of the Word. Nothing in this world or anything else can demoralized Him or downgrade His values or viewpoints. No amount of rejection and denial moved His to defocus His concentration from the will of the Father. Satan gave the full force of his devious scheming but Christ remained focused on His objective to do the will of God. Insults will not hurt a person unless he deserves it. Christ suffered from every type of people testing all throughout His life on earth.

88 THE ILLEGAL TRIALS OF CHRIST There are 12 points of illegality related to the trials of Jesus Christ under the Jewish Council (Sanhedrin) led by Αννασ ανδ Χαιαπηασ. Jesus was arrested at nighttime. Taking steps in criminal proceeding after the sunset was expressed clearly prohibited by the Mosaic Law and by the Sanhedrin. Jesus arrest was conducted through a bribed traitor a contradiction and violation of the Mosaic Law [Exodus 23:8]. The arresting party included some members of the Sanhedrin a clear violation of their own code of conduct. The trial inside the Temple took place before the sunset sacrifice a violation of the Mosaic Law. Trials for criminal cases were conducted in the outer court not in the inner court of the Temple. The requirements for 2 honest citizens as witnesses were ignored and by-passed [Deuteronomy 17:6]. The verdict was released in less than 12 hours. The Sanhedrin Rule of Courts provided that crimes punishable by capital punishment cannot its verdict given in the same of hearing. This provision was prevention for hasty and bias decision of the court. The Lord Jesus Christ was tried under the secret court assembled by Αννασ and Χαιαπηασ in unholy hours of evening. The Mosaic Law orders that such trials be opened to public during daytime. The Sanhedrin originated those charges against Christ. The members of the Temple court were entitled to conduct investigation and not to originate or create cases against the accused. There was no investigation by the Sanhedrin. Perjurers cannot serve as witnesses in the Temple court. The hire witnesses against the Lord were known as perjurers [Matthew 26:59-60]. The function of the Jewish crowd was not merely to try the case but to depend the accused or prisoner who was presumed innocent until proven guilty by the court. The Λεϖιτιχαλ code of conduct for priests prohibited the rending of clothes or garments while inside the Temple [Leviticus 21:10]. The members of the Sanhedrin voted simultaneously in contravention of their faith in the Law [Matthew 26:66]. The young members must vote first then the elders to avoid the anomalies of political influence or partisan voting. The witnesses against Christ were not sworn in and were never in any way, cross-examined by the court or by the people. The Mosaic Law by its strict and forceful implementation was par excellent compare to our legal systems. In the Mosaic Law and court order, the silence of the accused does not means the admission of guilt but a witness to the truth of innocence. For that reason, the Lord Jesus Christ did not depend Himself with arguments of facts but with argument of silence. The Jewish religious officials wanted to kill the Lord Jesus, but His lack of cooperation to make them popular and more powerful destroyed their poise and pseudo-dignity. They lose the argument and lose the case as well. Their so-called success in hanging the Lord have proven the corruption of the human system no matter how good it might looks like in the eyes of men. There is no justice in the world controlled and manipulated by the Devil.

89 GOLGOTHA Γολγοτηα is the Aramaic name of a place near Jerusalem where Christ was crucified the name appears only 3 times in the NT. The Aramaic word is the same as the Hebrew term that essentially means head or skull. Luke used the Greek not the Σεµατιχ term κρανιυµ (from where we get the English word cranium). It was translated Calvary from the Latin χαλϖαρια [Luke 23:33]. The Golgotha was very near Jerusalem, not within the City wall but not far [John 19:20, Hebrews 13:12]. The road leading to Calvary is a well-traveled road the Romans were busy crucifying the enemies of the state [Mark 15:21]. From the City, it was clearly visible from a distance [Mark 15:40 Luke 23:49]. This has led many to think of it as a hill, but nowhere in the Scripture is that so stated. Numerous places around Jerusalem have been suggested as the site of Calvary none is serious contender for the actual spot of the crucifixion and burial of Christ. Enterprising religious businessmen have invented their own place of Calvary- and so; Jerusalem today has more than a dozen version of Golgotha depending on which tourist agency one is traveling. Constantine commissioned Bishop Μαρχαριυσ to find Golgotha and the tomb of Jesus more than 300 years after His death. Several Bishops also came up with their own version of Golgotha. The Romans deliberately obscured many so-called holy places for financial reason. The SPQR removed any landmarks and obscured important religious site for the Jews and even building their own pagan temples after abolishing them. The lack of legal documents and official ancient map made it impossible to locate the actual place of Christ s crucifixion and burial. The places of crucifixion (just anywhere among the busy roads) and the tombs of the criminals were not important to the Romans- so they did not have any records. The Romans avoid such recording for their own protection. The Romans did not believe in the God of the Hebrews slaves and Jewish fanatics- so they paid no attention to such places. Visiting such commercialized religious sites will not enriches our faith or knowledge of Bible doctrine or our relationship with Christ. Jerusalem and its vicinity have nothing to do with our spirituality. Visiting such places is simply waste of money and energy. There is no such thing as holy place in the cosmos διαβολιχυσ (devil s world). We grow in our Christian faith by continuous intake of Bible doctrine not by visiting beautiful but expensive religious sites. The ρεϖερσιονιστσ also created multi-level legends concerning the cross of Jesus, His burial place, His place of last supper with the apostles, the clothed used to wrapped his body and many more. The religious fakers are good inventors of such legends but nothing is correct and faithful to God s Word. The foolish and the ignorant are satisfied with the legends but the wise will search for the Truth, the reality. We cannot be satisfied with the foolish and humanistic viewpoint. Golgotha is just another killing field of the SPQR -there was and there is nothing important about it. We can change the venue, the time and day of Christ s crucifixion and it will not affect His redemptive work or His substitution for us. The Golgotha and the Mary of the apostates and unbelieving are nothing but tools of deception. It is inviting people to reject and ignore the Truth. Biblical facts are facts of truth reject it and you reject the trut

90 THE SON OF GOD Ηυιοσ του τηεου; is a title and a means of expressing a relationship, especially of Jesus, which can be indicated in other ways. As a title it was relatively rare, especially in Hellenistic and Jewish circles but popular among Christian. The use of the phrase of Jesus- the Son of God however, can be explained only in light of a Jewish background and peculiarly inside the Christian faith. In the OT-the use of the phrase referred to several things like celestial beings (Job 1:6; 2:1; Psalms 29:1; 89:6) and Israel (Deuteronomy 14:1; Hosea 1:10) can collectively be called sons of God, Israel's unique relationship with God enabled it to be referred to in the singular as God's firstborn son (Exodus 4:22) or simply as his son (Exodus 4:23; Jeremiah 31:20; Hosea 11:1). The phrase indicates a symbolic relationship of God's referring to Himself as Israel's father (Jeremiah 31:9; Malachi 1:6) and Israel to God as Father (Isaiah 63:16; 64:8; Jeremiah 3:4). In Psalm 2:7 God is quoted at the coronation of the king as saying, "You are my son; today I have begotten you." David's descendants in particular are given divine approval in Psalm 89:26-27, where God called the Davidic king "firstborn" and had the king refer to him as "my Father." This special filial relationship for David's dynasty goes back ultimately to 2 Samuel 7:14. Nathaniel who had had no prior contact with Jesus, had as his initial reaction to Him, "Rabbi, you are the Son of God; you are the king of Israel" (1:49). Martha's confession of Jesus as "the Christ, the Son of God, who is coming into the world" (11:27), seems to reflect some type of messianic expectation. Jesus preferred to refer to Himself as the Son of man, there is sufficient evidence that His identity as Son of God goes back ultimately to His own assertions. the Son of the Blessed?" He answered, "I am," and then proceeded to refer to Himself as the Son of man (Mark 14:61-62). Earlier He had identified God as the Father of the Son of man (Mark 8:38), and in Matthew He referred to God as "my Father" (7:21; 10:32-33; 20:23; 26:29, 53). In a passage reminiscent of John, Jesus strongly expressed His filial relationship with God (Matthew 11:25-27, Luke 10:21-22) and implied it in His parable of the wicked tenants (Mark 12:6). Even as a boy of twelve Jesus recognized that God was his Father (Luke 2:49). At the heart of Jesus' identity in John is His stated divine σονσηιπ. In John 10:36 He admitted saying, "I am the Son of God." Frequently He referred to God as "my Father" (5:17; 6:40; 8:54; 10:18; 15:15). Such assertions as "I and the Father are one" (10:30) and "the Father is in Me and I am in the Father" (38) show that Jesus conceived of His divine σονσηιπ as unique and unparallel. At both Jesus' baptism and transfiguration, God the Father Himself identified Jesus as His Son in statements reminiscent of Psalm 2:7 (Mark 1:11; 9:35). Before Jesus' birth Gabriel appeared to Mary and identified the child as the "Son of the Most High" and "Son of God" (Luke 1:32, 35). At His temptation the devil twice challenged Jesus with the words, "If you are the Son of God" (Matthew 4:-5, Luke 4:3, 9). During Jesus' ministry unclean spirits or demons directly asserted His divine σονσηιπ (Mark 3:11, Luke 4:41; Mark 5:7). At the beginning of Jesus' ministry John the Baptist testified, "This one is the Son of God" (John 1:34) and at the cross, the centurion exclaimed, "Truly, this was [the] son of God" (Mark 15:39, Matthew 27:54). This is especially true of John, but instances of it are also found in the Synoptic. When the high priest asked Jesus, "Are you the Christ,

91 THE SON OF GOD (2) The development of Jesus' divine sonship in the NT came principally from his disciples. During his ministry they did this as a group (Matt. 14:33) and as individuals: Peter (16:16), Nathaniel (John 1:49), and Martha (11:27). Saul of Tarsus' initial preaching in Damascus emphasized this point (Acts 9:20). Jesus' divine sonship occupies an important position in the Pauline and ϑοηαννινε epistles and in Hebrews. In the Pauline, "Lord" and "Christ" are the more frequently used Χηριστολογιχαλ titles, but "His Son" or "Son of God" appears in most of his Paul s epistles, especially in contexts dealing with eschatology, Jesus' messianic rule, and salvation. The ϑοηαννινε epistles represent a special case, where Jesus' divine sonship was constantly asserted as a corrective to the οχετιχ heresy. The Hebrews writer applied OT messianic texts to Jesus as God's Son, but more importantly, Jesus' sonship is at the heart of his argument that Jesus was superior to angels, Moses, and the Λεϖιτιχαλ priests. The key to understanding what NT writers meant by the title "Son of God" is found in the contexts in which the title occurs. Heading the list are those passages, which connect Jesus' divine sonship with His royal office as Messiah. Jesus did this Himself in response to the high priest's question (Mark 14:61-62), as God had earlier done at His baptism and transfiguration, using the language of Psalm 2:7. Paul (Acts 13:33) and the Hebrews writer (1:5; 5:5) also applied this verse to Jesus, as He did (2 Samuel 7:14). Gabriel told Mary that her son not only would be called God's Son but also would reign on David's throne (Luke 1:32-33). Later in Luke the demons' recognition of Jesus as Son of God was associated with their knowledge that He was the Messiah (4:41). The connection of the two occurs three times in the Gospel of John (1:49; 11:27; 20:31), as it does in Paul's letters (Romans 1:3-4; I Corinthians 15:28; Colossians 1:13). It surfaced in Peter's confession (Matthew 16:16) and in Luke's summary of Saul's initial Damascus preaching (Acts 9:20, 22). While Son of God and Messiah are connected in the Gospel of John, the major theological point brought out by Jesus' divine sonship is His own divinity. Other themes underscored in the NT by this relationship include salvation (John and Paul) and Jesus' high priesthood (Hebrews). The question of at what point the Son actually became God's Son is not addressed in the NT so much as the points at which He was designated Son. These are in connection with His birth (Luke 1:32, 35), baptism (Mark 1:11), transfiguration (Mark 9:7), resurrection (Romans 1:4; Acts 13:33), and Second Coming (I Thessalonians 1:10). Hence, there is no formal adoption of Christology as implied by His divine sonship; rather, numerous passages present the Son as clearly preexistent (Galatians 4:4; Romans 8:3; Colossians 1:13-17). The believing Israelites in the OT were sons of God, so are disciples of Jesus in the NT, although Jesus is Son in a unique sense (John 3:16, 18; I John 4:9). Jesus Himself used this phrase of His followers (Matthew 5:9, 45), but it is in Pauline that the doctrine became most fully developed. Here it is a part of Paul's doctrine of adoption (Galatians 4:1-7; Romans 8:14-17), which has a pagan Roman, background, rather than Jewish, because the practice of levirate marriage in ancient Judaism neutralized the social dynamic for adoption. Faith is the vehicle for this adoption (Galatians 3:26), and the outcome is that the adopted sons of God become his heirs along with Christ and thus address Him as "Abba, Father," as Jesus did in the garden (Mark 14:36).

92 THE MIRACLES OF GOD Miracle is an event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a servant and the truth of his message (John 2:18; Matthew 12:38) in the pre-canon period. It is an occurrence at once above nature and above man. It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws that govern their movements, a supernatural power. "The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them." God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, that is, of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements. In the New Testament these four Greek words are principally used to designate miracles: (1.) Σεµειον, a "sign", that is, an evidence of a divine commission; an attestation of a divine message (Matthew 12:38, 39; 16:1, 4; Mark 8:11; Luke 11:16; 23:8; John 2:11, 18, 23; Acts 6:8); a token of the presence and working of God; the seal of a higher power. (2.) Τερατα, "wonders;" wonder-causing events; portents; producing astonishment in the beholder (Acts 2:19). (3.) υναµεισ, "might works;" works of superhuman power (Acts 2:22; Romans 15:19; 2 Thessalonians 2:9); of a new and higher power. (4.) Εργα, "works;" the works of Him who is "wonderful in working" (John 5: 20, 36). In the pre-canon era, miracles are seals of a divine mission. The sacred writers appealed to them as proofs that they were messengers of God. Our Lord also appealed to miracles as a conclusive proof of His divine mission (John 5:20, 36; 10:25, 38). Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God. Where miracles are there certainly God is. The man, therefore, who works a miracle, affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger. The teacher points to these credentials, and they are a proof that he speaks with the authority of God.." The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses. The witnesses were competent, and their testimony is trustworthy.

93 THE PURPOSE OF MIRACLES Miracles, it is said, are contrary to experience. Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them. We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony. An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in His wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible. What we human considered miracles of God are in reality not supernatural to God they are normal and standard actions of God. Unlike the modern world, the ancient world was not suspicious of miracles. They were regarded as a normal, if somewhat extraordinary, part of life. Ancient people typically believed not only that supernatural powers existed, but also that they intervened in human affairs. Miracles, then, did not present a problem to the early Christians as they attempted to explain and relate their faith to the culture around them. In understanding miracles it is important to bear in mind that the biblical concept of a miracle is that of an event which runs counter to the observed processes of nature. The word "observed" is particularly important here. Our knowledge of nature is a limited knowledge. Clearly there may be higher laws, which remain unknown to man. In any case, miracles are not correctly conceived of as irrational disruptions of the pattern of nature, but as only the known part of that pattern. This understanding of the biblical conception may well erode some of contemporary man's objections to miracles. It is purely a corrective to the erroneous view that miracles are complete violations of nature. Biblical miracles have a clear objective: they are intended to bring the glory and love of God into bold relief. They are intended, among other things, to draw man's attention away from the mundane events of everyday life and direct it toward the mighty acts of God. In the context of the OT, miracles are viewed as the direct intervention of God in human affairs, and they are unquestionably linked to His redemptive activity on behalf of man. They help to demonstrate that biblical religion is not concerned with abstract theories about God's power, but with actual historical manifestations and experiences of that power. The most significant miracle of the OT is God's action on behalf of the Hebrews in opening up the Red Sea as they escaped the Egyptians. This miracle is the centerpiece of Hebrew history and of OT religion. It is a demonstration of God's power and love in action. And this action became the theme of much of the Hebrew religion and literature, which came after it. It was the Hebrew view that man does not know the being of God so much as he knows the acts of God. God is therefore known as he acts on man's behalf, and the miracle at the Red Sea is the paradigm of God's acting. This emphasis on miracles as the redemptive activity of God is continued in the NT, where they are a part of the proclamation of the good news that God has acted ultimately on man's behalf in the coming of Jesus Christ into history. Miracles are a manifestation of the power that God will use to restore all of creation on its proper order, to restore the image of God in man to its full expression, and to destroy death. Again we see the theme of biblical religion as centered not on theory but on action. MIRACLES IN THE NEW TESTAMENT The central miracle of the NT, indeed of the Judeo-Christian Scriptures, is the resurrection of Christ. Every book in the NT Canon claims proclaims or assumes the resurrection of Christ on the third day after His crucifixion. It is discussed thoroughly in each Gospel and is declared by Paul in I Corinthians 15 to be the keystone of

94 Christian faith. The reference to it in I Corinthians is much earlier (in date) than those of the Gospels. When the ancient acceptance of miracles is considered along with the wholly depressing circumstances surrounding the ending of Jesus' mission on the day He was crucified, it can be seen that the best evidence for the resurrection is the existence, energy, and growth of the early Church itself. After the crucifixion the apostles were utterly defeated persons, and their movement was sputtering to a humiliating stop. They were completely without hope after watching Jesus die as a criminal. Yet within a few weeks these same men were boldly proclaiming Christ's resurrection to the very people who had brought about the condemnation of Christ. They were preaching that Jesus was the risen Lord to any and to all. And these apostles were normal, rational, sane men. Individually and corporately they had undergone a dramatic change after the crucifixion, from depressed, insecure, and despairing men to confident and bold preachers. Surely it is reasonable, on almost any criterion of reasonableness, to consider that witnessing the risen Christ was what brought about this dramatic change. The Gospels teach that the significance of all the miracles of Christ is that they are the prophesied works of the Messiah. The miracles are signs rather than merely wonderful works. They are, however, signs only to those who have the spiritual discernment to recognize them as such. Without the enlightenment that accompanies Christian commitment they are only "wonders," or wonderful works, and their true theological significance cannot be recognized. Belief in the biblical miracles has always been a central feature of Christian faith, and this remains the case in the twentieth century. Christian faith is informed by the revelation of God to man in Scripture and in the mighty acts recorded there. Christian faith is not to be conformed to the culture around it but is intended to be a transforming influence in the midst of its cultural milieu. The continuing work of the church in the world may itself be viewed as evidence for the truth of the biblical concept of miracle. Certainly the Christian's experience of God as Redeemer and Sustainer is the experience of miracle. It renders the posture of skepticism untenable. We do not need miracles for 3 reasons: First the gift is history, Secondly the functions of the prophets and miracles workers is over, and thirdly, the Bible is already complete. It should also be noted that one of the earliest acts of Christian worship was the breaking of bread with its attendant symbolism of Christ's broken body. This phenomenon would be unexplainable without the knowledge of the risen Christ, unless, that is, one wishes to dismiss the early apostles as irrational masochists, which they clearly were not. It should be clear then that the central miracle of NT religion is the resurrection of Christ. Without this miracle the early church would not have come into being, and we who live in the twentieth century would no doubt never have heard of the other NT miracles. Indeed, we would probably never have heard of Jesus of Nazareth, who would have been forgotten along with hundreds of other obscure preachers and miracle workers who wandered about the ancient Middle East.

95 WHAT IS SIN? SIN is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Romans 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Romans 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates His law with penalties. The soul that sins is always conscious that his sin is: (1.) Intrinsically vile and polluting, and (2.) That it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1.) Ill-desert, guilt (ρεατυσ); and (2.) Pollution (µαχυλα). The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act is itself also sin (Romans 6:12-17; Galatians 5:17; James 1:14, 15). The origin of sin is a mystery, and must forever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin. Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1.) The sin of unbelief, virtually making God a liar; and (2.) The guilt of disobedience to a positive command By this sin Adam became an apostate from God, a rebel in arms against his Creator. He lost the favor of God and communion with Him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works. ORIGINAL SIN refers only to the sin of Adam, committed when he was without sin and without old sinful nature. 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 the federal head and representative of all his posterity- constituted Adam as he was also their natural head, and therefore when he fell all men fell with him (Romans 5:12-21; 1 Cor. 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, that is, (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 improperly used to denote the moral corruption of our whole nature inherited by all men from Adam. Only Adam committed original sin because he sinned when he was without old sin nature. 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 personal sin: It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18).

96 THE OLD SIN NATURE OF MAN The old sin nature 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. The presence of OSN (old sinful nature) leads to total depravity. It is also universally inheriting by all the natural descendants of Adam (Romans 3:10-23; 5:12-21; 8:7)- The doctrine of original sin is proved: (1.) From the fact of the universal sinfulness of men; "There is no man that sinned not" (1 Kings 8:46; Isaiah 53:6; Psalm 130: 3; Romans 3:19, 22, 23; Galatians 3:22). (2.) From the total depravity of man: All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15: 14-16; Genesis 6:5,6). (3.) From its early manifestation (Psalm 58:3; Proverbs 22:15) (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Corinthians 5:17). (5.) From the universality of death (Romans 5:12-20) various kinds of sin are mentioned: (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", defiant acts of sin, in contrast with "errors" or "inadvertencies" (Psalm 19:13). (2.) "Secret", that is, hidden sins (Psalm 19:12); sins which escape the notice of the soul, (3.) "Sin against the Holy Spirit, or a "sin unto death" (Matthew 12:31, 32; 1 John 5:16), which amounts to a willful rejection of grace. The original sin of Adam cost so much the contamination of the entire human race. Sin always costs more than it pays. The Biblical Understanding of Sin In the biblical perspective, sin is not only act of wrongdoing but also a state of alienation from God. For the great prophets of Israel, sin is much more than the violation of a taboo or the transgression of an external ordinance. It signifies the rupture of a personal relationship with God, a betrayal of the trust He places in us. We become most aware of our sinfulness in the presence of the Holy God (Isaiah 6:5; Psalm 51:1-9; Luke 5:8). Sinful acts have their origin in a corrupt heart (Gen. 6:5; Isaiah 29:13; Jeremiah 17:9). For Paul, sin (ηαµαρτια) is not just a conscious transgression of the law but a debilitating ongoing state of enmity with God. In Paul's theology, sin almost becomes personalized. It can be thought of as a malignant, personal power that holds humanity in its grasp. 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). "There is not a righteous man on earth who does what is right and never sins" (Ecclesiastes 7:20). "Who can say, 'I have kept my heart pure; I am clean and without sin'?" (Proverbs 20:9). "They have all gone astray," the psalmist complains, "They are all alike corrupt; there is none that does good, no, not one" (Psalm 14:3). Man is born into the world with the strikes of Adam with him. Adam s original sin (AOS) is imputed at the moment of birth. The first personal sin was committed by Adam at the Garden of Eden and became Adam s personal sin, which is imputed or officially charged to entire members of the human race. The sin of one man became the sin of all men. In this life, we stand or fall with Adam (Romans 5:19).

97 THE HARDENING OF THE SOUL The OSN is the source of temptation to personal sin and human volition is the cause of personal sin. Personal sin is disobedience to God and His expressed will for us. HARDNESS OF THE HEART (καρδια) which is closely related to unbelief (Mark 16:14; Romans 2:5), likewise belongs to the essence of sin. It means refusing to repent and believe in the promises of God (Psalm 95:8; Hebrews 3:8, 15; 4:7). It connotes both stubborn unwillingness to open our life to the grace of God (2 Chronicles 36:13; Ephesians 4:18) and its corollary- insensitivity to the needs of our neighbor (Deuteronomy 15:7; Ephesians 4:19). Whereas the essence of sin is unbelief or hardness of heart, the chief manifestations of sin are pride, sensuality, and fear. Other significant aspects of sin are self-pity, selfishness, jealousy, and greed. The effects of sin are moral and spiritual bondage, guilt, death, and hell. James explained: "Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death" (1:14-15). In Paul's view, "The wages of sin is death" (Rom. 6:23, I Cor. 15:56 that is spiritual death or separation from God. According to Pauline theology, the law is not simply a check on sin but an actual instigator of sin. So perverse is the human heart that the very prohibitions of the law that were intended to deter sin serve instead to arouse sinful desire (Romans 7:7-8). Biblical faith also confesses that sin is inherent in the human condition. We are not simply born into a sinful world, but we are born with a propensity toward sin. As the psalmist says, "The wicked go astray from the womb, they err from their birth, speaking lies" (Psalms 58:3, 51:5). "correcting" in addition to that of "proving wrong" or "showing the guilt of." A sinless person cannot be the object of this conviction (John 8:46; I Peter 2:22). The world can, however, notably for its disbelief in Christ (John 16:8-9). A sinning member of the Christian community can be an object of conviction, too (Matthew 18:15 and also Ephesians 5:11). Similarly a whole congregation may be reproved (I Timothy 5:20; 2 Timothy 3:16; Titus 1:9, 13; 2:15; James 2:9; Revelation 3:19). The conviction of sin originates with the hypostasis of the Godhead: the Father (Hebrews 12:5), the Son (Jude 15; Revelation 3:19), and the Holy Spirit (John 16:7-11). It is mediated through Christian witnesses, especially preachers, as they spread and implement the word of God (Matthew 18:15; John 16:7, 8; Ephesians 5:11, 13; I Timothy 5:20; 2 Timothy 4:2; Titus 1:9, 13; 2:15). Their witness intensifies the convicting work already present through the Mosaic Law (James 2:9) and self-revelation to the conscience resulting from illumination by Christ's first advent (John 3:20). The outcome of this convicting work varies. In one sense, it is always effective because the object invariably receives divine illumination to see issues clearly (John 16:7-8). In another sense, it is only relatively effective because the object may respond with repentance (Matthew 18:15; I Corinthians 14:24) or rejection (Luke 3:19). What conviction does is to make clear the dire results if the guilty party persists in his wrongdoing. Without conviction he remains a victim of satanic blindness (2 Corinthians 4:4). Once convicted, he must respond with a choice to rebound or to ignore the Holy Spirit and the Word of God. CONVICTION OF SIN: The biblical teaching revolving chiefly around the concept of "conviction" does not cover all shades of meaning of ελενχηο. The word sometimes entails the ideas of "exposing" and

98 THE ENSLAVEMENT TO SINS The core of sin is unbelief. This has firm biblical support: in Genesis 3 where Adam and Eve trust the word of the serpent over the word of God; in the Gospels where Jesus Christ is rejected by the leaders of the Jews; in Acts 7 where Stephen is martyred at the hands of an unruly crowd; in John 20:24-25 where Thomas arrogantly dismisses the resurrection of Jesus. Man is born into this world with three strikes against him; First, Adam s original sin (AOS) is imputed to every member of the human race at the point of physical birth. The personal sin committed by Adam at the Garden of Eden, which became AOS. God imputed AOS to every person born into this world because Adam represented the human race and we stand and fall with him. Through physical birth, we inherit a sin nature, which Adam passed on genetically to all mankind [Genesis 3:6-8, Psalm 51:5]. The OSN is passed to all members of the human race through the natural procreation. Because the OSN is the source of temptation to personal sin and human volition is the cause of personal sin- therefore, we shall remain enslave to sin while we are in our mortal bodies. Personal sin is disobedience to God and to His expressed will therefore, any mental, verbal, and overt action or reaction contrary to the character and standards of God falls under the category of personal sin. Sin is always directed against God, even though they may involve wrongdoing against oneself or others [Psalm 51:4]. There is three serious strike against men: Adam s original sin (AOS), the old sin nature (OSN) and the personal sin. SYNONYMS OF PERSONAL SINS: Acting unfaithfully human will over God s will [Joshua 22:20] Trespasses going on your way toward destruction and self-made miseries [Ephesians 2:1] Lawlessness and rebellion [1 Timothy 1:9-10] Unbelief the unpardonable sin of rejection of God s plan of grace [John 8:24, 16:9]. The religious Jews were enslaved to three things that represent sin and one whole system of slavery: They were enslaved to their own corruption of the Mosaic Law a system of legalism and salvation by human works. They were enslaved to a religious system a union of Judaism and government a lethal combination of dogma and politics. They were enslaved to the Roman Empire Judea stood in the shadow of the Roman Eagle. As members of the human race, they were enslaved to the world cosmic system. As individual, each was slave to his spiritual and personal sin. As slave, no member of the human race has the right or capacity to buy his freedom from the slave market. Only a freeman has the right and power to redeem a slave. Jesus Christ came to redeem man from the slave market with His precious blood- that is His spiritual death on the Cross. He paid it in full- no sin was left out; nothing was forgotten or left behind. All the sins of all men of all time were the reason why Jesus died for us, that is to redeem us. Falling short from the perfect standard and righteousness of God [Romans 3:23] Transgression rebellion or overstepping the Laws [Psalm 51:1]

99 THE DAY OF ATONEMENT (Continue from page 80) The Day of Atonement: (Yom Kippur) was a day of humiliation. The sense of guilt was to be deepened to its utmost intensity in the national mind; it was a day when the Israelites were conscious of their sins before God. It was the time for the High Priest to enter the Holy of Holies. The Day of Atonement speaks of the Lord's gracious concern both to deal fully with His people's sins and to make them fully aware that they stand before Him, accepted and covered in respect of all iniquity, transgression, and sin (Leviticus 16:21). The Day of Atonement (Lev. 16) centered on the high priestly ritual of the two goats (7-10, 15-17, 20-22). One goat is specified as a "sin offering" (9, 15). The priest would follow the rules of Leviticus 4, except that now he sprinkles the blood within the veil (4:15). This was a concealed act (4:17), observed only by the priest. But the Lord would have His people know, by personal experience, what had thus taken place secretly. He therefore appointed a public ceremony (4:20), which publicized what had been affected by the blood upon the mercy seat. The public ritual stresses, first, the truth of substitution. The laying on of hands (4:21; 1:4; 3:2; 4:4) expresses the transference of sin from the guilty to the innocent, so that the latter actually becomes a "sin-bearer" (4:22; Isaiah 53:4, 6, 11-12). Secondly, atonement finally and irreversibly puts sin away: the sinbearer goes, never to return, to the wilderness (vs. 10), a solitary (or "cut-off") land (vs. 22). In this connection the goat is said to be for Αζαζελ (verses 8, 10, 26), a word which, unused elsewhere, may mean a goat γριϖεν off (combining εζ, "goat," with αζαλ, "to go away"), or a precipice (symbolic of a remote, menacing place). Or it may be the name of a supposed desert demon, signifying not an offering to such a demon but the banishing of sin to the place of total separation from the Lord. The two sacrifices required a young bull (16:6) and one of the two goats. The bull was sacrifice in the brass altar and serve as offering for himself. The blood of the bull represented the spiritual death of Christ on the cross, collected in a large basin and passed the huge curtain into the Holy of Holies. Then, the High Priest sprinkled the blood of the bull on the altar [Romans 3:23]. MERCY SEAT means kapporeth Hebrew Colossians and the Greek hilasterion meaning propitiation refer to the wooden box called the Ark of the Covenant which is the picture of the humanity of Christ. The gold refers to his deity. The wood and gold picture the uniqueness of the God-Man- Jesus Christ. The Ark of the Covenant contains three items: 1) the pot of Manna- a sign for the Israel s rejection of divine provision the Bread from heaven. 2) The tablets of the law a sign for Israel s violation of the Mosaic Law or rejection of God s plans related to the Λεϖιτιχαλ order. 3) Aaron s Rod that budded- a sign for Israel s violation and rejection of the authority of the Λεϖιτιχαλ priesthood. Jesus Christ entered the real Holy of Holies in heaven and fulfilled what the blood of animals cannot do [Hebrews 9:24, 10:4] for He not required of any special offering for His own behalf. He offered a sacrifice to pay the sin of all men and by entering the Holy of Holies; He conquered sin, spiritual death and physical death [Hebrews 9:12, 1 Corinthians 15:55-57]. Christ won the first strategic victory over Satan [Hebrews 2:14-15]. Christ has redeemed man, reconciled man to God and destroyed all the barriers that blocked man from God and fulfilled the requirements of the Laws. Christ now is the only barrier between God and man.

100 RESURRECTION OF JESUS CHRIST Resurrection (αναστασισ αναστασισ) the raising up and restoration of a deceased person to life in body and soul to eternal life and glorified life. The resurrection of Jesus Christ is the fist in the entire human history [1 Timothy 6:16]. Other reported cases were resuscitated. (Resuscitation is the restoration of an individual to his mortal body, but subsequently to die again, like in the case of Lazarus [John 11:43, 12:10] and the resuscitation of some selected OT saints while Jesus was crucified [Matthew 27:50-53]. Resurrection provides the deceased an immortal body, so that never again will he die [1 Corinthians 15:54]. To understand, the nature of Jesus resurrected body, apostle Paul explained our future glorified bodies: First. It will be raised in an imperishable body, from perishable mortal (πηατηαρτα) to Eternal body (τηνετα) [1 Corinthians 15:42]. Eternal body is a body designed and equipped to serve the Lord throughout the eternity future. Secondly. It will be raised in glory [1 Cor. 15:43], from mere garbage of the flesh and blood to a glorious eternal body. That eternal body will be the reflection of the infinite perfection of God s handiwork. The glorious body is free from OSN, without AOS and without capacity for personal sins. Thirdly. The eternal and glorious body will be raised by the omnipotent power of God a body more powerful than spiritual death and physical death and a body more powerful than sin [1 Corinthians 15:43]. Fourth. It will be raised in spiritual body with a new perfect nature with 100% positive volition toward God and His Word [1 Corinthians 15:45]. The resurrected body is a powerful body designed to do the will of God at all time in all the space and beyond. It will be a body without any hint for disobeying God. The spiritual body is not for this world but designed for eternal fellowship with the Lord Jesus Christ [1 Thessalonians 4:17]. The immortal body is like that of the Lord Jesus Christ, the God-Man forever. The resurrection body is capable of seeing Jesus Christ just as He is [1 John 3:2]. It is entirely difficult to have a clear concept of the resurrected body, since we have only mortal knowledge of our temporal bodies. And since the Lord Jesus Christ entered the world in supernatural and dramatic entrance He deserved also a supernatural and dramatic exitthe Ascension. He was the first to have resurrected body, both Enoch and Elijah did not die, therefore, they have no resurrection experienced. There are seven categories of death and there are seven categories of resurrection as well. (Please see the Appendix) The reality that Jesus Christ died and afterward rose from the dead is both the central doctrine of Christian theology and the major fact in a defense of its teachings. It is the witness of the NT that the resurrection of Jesus is the pivotal point of Christian doctrine and practices. Paul reports an early creed in I Cor. 15:3ff. Which both includes the resurrection as an integral part of the gospel and reports several eyewitness appearances. Then Paul relates the importance of this event, for if Jesus did not literally rise from the dead, then the entire Christian faith is fallacious (vs. 14) and ineffective (vs. 17). Additionally, preaching is valueless (vs. 14), Christian testimony is false (vs. 15), no sins have been forgiven (vs. 17), and believers have perished without any Christian hope (vs. 18). The conclusion is that, apart from this event, Christians are the most miserable of all people (vs. 19).

101 THE RESURRECTION OF CHRIST (2) Paul even states that without the resurrection we should "eat and drink, for tomorrow we die" (vs. 32). If Jesus was not raised, believers have no hope of resurrection themselves and may as well turn to hedonistic philosophies of life. He thereby strongly implies that it is this event that separates Christianity from other philosophies. Paul teaches the centrality of the resurrection in other passages as well. In (Romans 1:3-4) he recites a brief Christology and asserts that Jesus was shown to be the Son of God, Christ, and Lord by His resurrection (Romans 14:9). This event also provides salvation (Romans 10:9-10) and ensures the resurrection of believers (I Corinthians 15:20; 2 Corinthians 4:14; I Thessalonians 4:14). Luke's writings relate several instances where the resurrection provided the basis for the Christian proclamation. Jesus taught that His death and resurrection was a central message of the OT (Luke 24:25-27). Peter held that the miracles, which Jesus performed, and His resurrection in particular, were the chief indications that God approved of His teachings (Acts 2:22-32). Paul's teaching frequently utilized the resurrection as the basis of the gospel message (Acts 13:29-39; 17:30-31). Other NT writings share the same hope. Jesus utilized His resurrection as the sign vindicating the authority of His teachings (Matthew 12:38-40). This event both ensures the believer's salvation (I Peter 1:3) and provides the means by which Jesus serves as the believer's High Priest (Hebrews 7:23-25). Even such a brief survey indicates the centrality of the resurrection for the NT writers. Clearly, early believers such as Paul realized that this event provided the central claim of Christianity. With it the Christian message of eternal life is secure, resting on the reality of Jesus' victory over death. Without it the Christian message is reduced to that of one of man's philosophies. For many scholars today who accept the literal resurrection of Jesus, the emphasis has shifted to stress Paul's concept of the "spiritual body" (I Corinthians 15:35-50), endeavoring to do justice to both elements. Thus, Jesus was raised in a real body, which had new, spiritual qualities.. Resurrection is dispensational and a historical facts, although arguments for the resurrection have traditionally been based on two very weak lines of support. First, naturalistic theories have failed to explain away this event, chiefly because each is disproved by the known historical facts. The Bible is superior to any historical records for the fact that most historians are fabricator and liars.. Second, historical evidences for the resurrection are often cited, such as the eyewitness testimony for Jesus' appearances, the transformed lives of the disciples, the empty tomb, the inability of the Jewish leaders to disprove these claims, and the conversion of skeptics such as Paul and James, the brother of Jesus. When combined with the absence of naturalistic alternative theories these evidences are quite impressive.. One crucial center of attention has been I Corinthians 15:3-4, where Paul records material which he had "received" from others and then "delivered" to his listeners. It is agreed by virtually all-contemporary theologians that this material contains an ancient creed that is actually much earlier than the book in which it is recorded. The resurrection of Christ is under fire not only from the atheists but also from the so-called Christians. THE SIGNIFICANCE OF CHRIST S RESURRECTION. Not only can the historical resurrection be established on the basis of witnesses, but also the additional advantage of these facts is that virtually all scholars admit them as knowable history. Since such a minimum number of facts is adequate to historically establish the literal resurrection as the best explanation for the data, this event

102 therefore should not be rejected even by those critics who disbelieve the reliability of Scripture. Their questions on other issues do not disprove this basic conclusion, which can be established by critical and historical procedures. Especially when viewed in conjunction with the eyewitness evidence from the early Church, we have a strong twofold apologetic for the historicity of Jesus' resurrection. This contemporary approach also complements the more traditional apologetic summarized earlier, all of which combine to historically demonstrate the fact that Jesus was raised from the dead. As Paul asserted in I Corinthians 15:12-20, the resurrection is the center of the Christian faith and teaching. This event signals the approval of Christ' teachings (Acts 2:22-23) and thus continues to provide a basis for Christian belief today. It guarantees the reality of eternal life for all who trust the gospel (I Corinthians 15:1-4, 20). All the synoptic Gospels recorded the finding of the empty tombs and the heavenly Messengers and John added the details of the neatly folded grave image clothes [John 20:1-8]. In Christ s resurrection, the believer has the divine guarantee of his justification before God. The ground for these fundamental blessings is to be found in Christ s atoning death [Romans 5: 10, 17-19], but without the resurrection that dead would have had no atoning power. The Cross-without resurrection would mean that God has not been satisfied by Jesus redemptive work. When Christ was raised, the believers whom He represented in His spiritual death and in His resurrection were raised with Him [Colossians 3:1]. Jesus Christ s resurrection in a glorious, immortal, powerful, and spiritual body guarantees the believer s future resurrection in a similar manner and power [1 Corinthians 15:47-, Philippians 3:21 and 1 John 3:2]. The reality of His resurrection is far greater in importance than His death [Romans 8:32-33]. Christ died the spiritual death for our redemption and He died the physical death for our resurrection, therefore, Christ is the Cause and Source of resurrection. Salvation is the redemption of the soul and resurrection is the redemption of the body. The NT recorded 14 cases of appearances of Christ to more than 500 people after His resurrection. Matthew recorded the Galilean appearances and Luke the Jerusalem appearances. The resurrection in glory is the most wonderful manifestation of the power of God Who raised Him from the dead. The believer is assured that the same power is at work at him. By His resurrection, Christ was designated Son of God in power [Romans 1:4]. The Jews condemned Him because He claimed to be the Son of God and equal with God [Luke 22:70-71]. By raising Him from the dead, God the Father gave undeniable evidence that Jesus indeed is the Son of God. Christ s resurrection was the beginning of His exaltation as Lord and Christ, God s anointed King, Prophet and High Priest Forever on the heavenly throne [Acts 2:29-36, Philippians 2:9-11].

103 EVIDENCES OF CHRIST S RESURRECTION The four Gospels account of women finding the empty tomb and the Messenger of God [Matthew 28:6, Luke 24:1-5,24] and John added the details of neatly folded grave clothes [John 20:1-8]. Let me use their own allegation to refute their own claims: The recorded appearance of Christ after His resurrection before His ascension: To Mary Magdalene [john 20:11-17] To other women [Matthew 28:9-11] To Peter [Luke 24:34] To disciples on the way to Emmaus [Mark 16:12-13] To the 10 apostles [Mark 16:14] To the 11 apostles [John 20:26-29] To the 7 apostles [John 20:26-29] To the 500 hundred people [1 Cor. 15:6] To James the Lord s brother [1 Cor. 15:7] To the 11 apostles on a mountain [Matthew 28:16-20] To the apostles and disciples on His Ascension on Mt. Olives [Acts 1:3-] To Stephen at his martyrdom [Acts 7:55] To Paul at Damascus [Acts 9:3-6] To Paul in Arabia [Galatians 1:12, 17] To Paul in the Temple [acts 22:17-22] To Paul in prison in Caesarea [Acts 23:11-] To John in Πατµοσ [Ρεϖελατιον 1:12 20] The obvious lies of the oppositionists. Christ was betrayed, arrested, and judged in chain of falsification and fabrication. The enemies of the Cross-invented the story of the stolen corpse in order to justified their accusation that the believers invented the story of resurrection. The presences of SPQR soldiers guarding the tomb refute such lies. The High Priest and the religious leaders bribed the guards to spread the rumors that His disciples took His corpse [Matthew 28:11-15]. It was unthinkable for soldiers to remain asleep and not to wake up with lot of activities and noise from alleged thieves while moving the stone cover. It was illogical for soldiers to sleep while in mission of guarding the tomb and allowed the corpse to be taken away but half-dozen men. It was ridiculous for the disciples to remove the corpse covering and run away with a naked corpse leaving behind the cloth [John 20:1-10]. The theory that the women went to the wrong tomb mislead by darkness is ridiculous if not hilarious since it was not the like our public cementery. The women were familiar with the exact location of the tomb since they help in embalming the corpse. The women went to the tomb when the sun is already raising therefore darkness, was never a problem [Mark 15:47, Luke 23:55]. Mary Magdalene cannot make the same mistake twice. John and Peter cannot make the same mistake twice. The theory that Jesus did not die but fainted and revived inside the tomb is ridiculous: The Romans soldiers did not break His leg because He was already dead that is to make sure that the crucified is really dead [John 19:32-33]. Jesus death was officially verified and ascertained by SPQR centurion who issued the death certificate [Mark 15:44-45]. The soldier pierced His side with a spear reaching His heart- if He was alive that would kill Him. The SPRQ soldiers are trained to kill their victim. The allegation and assumption of men cannot cancel the validity and truthfulness of the Scripture.

104 THE UNIQUENESS OF CHRIST As the only Unique Person of the universe, His spiritual and physical death accomplished two important purposes. His spiritual death was not because of His negative volition toward God or toward His Word. His physical death was not because of His old sinful nature, which He does not possess. When Jesus died physically, His soul was neither abandoned to Hades nor His body suffered decay, because God raised Him up [Acts 2:25-36]. The resurrected glorified body is not designed to enjoy the carnal pleasures and leisure of the cosmos διαβολιχυσ as claims by some cults [Matthew 22:28-32, Mark 12:23-27]. The Hypostatic Union of Christ culminated with His resurrection. He entered the world supernaturally through virginal conception and He departed supernaturally through resurrection and ascension [Revelation 1:5]. The Royal Family of God or the Church Age believers will end with the rapture and resurrection of its members into heaven [1 Corinthians 15:23]. The Great Tribulation will conclude with the Second Coming and the resurrection of the OT saints and Tribulation martyrs [Job 19:25-26]. The Millennium kingdom will culminate with the resurrection of all unbelievers for Great White Throne judgment [Revelation 20:7-10]. Resurrection will provide the believers with glorified bodies suited and designed for their eternal fellowship with God. Resurrection will also provide the unbelievers damnable bodies suited and designed for eternal separation with God in the Lake of Fire. Christ died the spiritual death for our redemption, and He died the physical death for our resurrection although Jesus Christ was not supposed to die physically. CHRIST DIED PRAYING: The prayer life of Christ is an eloquent testimony that He renounced independent exercise of His divine powers and prerogative. His achievements were preceded and followed by prayer, every pressure or ordinary routine was a call for Him to pray [Luke 23:46]. His prayer revealed a filial Spirit His eternal love and the glory of the Father as His consuming passion [John 17:4]. His prayer was lavish with thanksgiving and sincere gratitude [Luke 10:21]. His prayer was communion with God rather than personal petition and supplication [John 17:5]. His prayer composed of supplication for positive volition and advancement of His saints, or for salvation of the heirs of the kingdom. His prayer involved no confession of personal sin [1 Peter 2:22]. He asked the Father s righteous judgment for the rebellious and ρεϖερσιονιστσ - all His prayers were invariably answered positively [John 11:42]. Christ became human to rescue man from eternal death and by the grace of God, Christ tasted spiritual death for every man [Hebrews 2:9]. He lived as a man and undeservedly suffered in the world and died with His life as ransom for man [1 John 2:6, Hebrews 9:26]. He rose from the dead- proving His victory over death and revealing His power to provide eternal life [Romans 6:8-11, 1 Corinthians 15:20-22]. Christ is now in heaven preparing eternal home for the regenerated people [john 14:1-2] interceding for His children [Romans 8:34, Hebrews 7:25]. He is now defending the believers against Satan accusation He is the Advocate and the High Priest of the saints in heaven [Hebrews 5:9-10, Rev.12: 10]. He controls human history in favor of the believers in the world- providing logistical blessings necessary for their physical existence and all the resources for spiritual advancement.

105 THE SPIRITUAL BODY Spiritual body (σοµα πνευµατικον): The resurrected spiritual body in contrast to the physical body (σοµα πσψχηικον), which is subject to sin and death (I Corinthian 15:44). Paul's teaching, like that of Christ, (1) stands in contrast to the denial of the afterlife by the Sadducees (Matthew 22:23-33; Acts 23:6-8), and (2) contrasts with the Greek notion of the bare immortality of the soul, separated from the tomb of the body. On analogy of God's revelation in nature, where the sown seed dies and rises to something that bears identity with the seed but is immeasurably different, Paul describes the resurrection of the dead. For Paul, again as with Jesus in His resurrected state, the person is conceived as a gestalt unity of body-spirit, not as a soul separated from the body. The whole person is lifted to a new level of existence, from the fallen and death-prone body-soul of Adam to the imperishable body-spirit of life in Christ (I Cor. 15:35-50). Jesus in his resurrection appearances embodies the new imperishable existence, and though not of flesh and blood of the old order, or limited by physical parameters of that order (John 20:19-20), nevertheless has identifiable characteristics of flesh and bones, hands, and side, and can partake of food (Luke 24:36-43). This mysterious and "logically odd" language of the apostolic witness is not contradictory but complementary, as Jesus, John, Luke, Paul, and the other NT witnesses convey the divinely revealed fact that the new existence is like, yet different from, the old, on analogy of the identity and difference between the seed and the full grain. Σοµα πνευµατικον is Paul's way of saying that the believer's personal identity, as a body-spirit unity will be raised to a new life like that of Christ Himself. THE ASCENSION OF CHRIST Jesus ascended into heaven on the fortieth day after His resurrection (Acts 1:3, 9), and the subsequent period of waiting for the descent of the Holy Spirit appears to have lasted the ten days until Pentecost (Acts 2:1). That act of the God-man by which He brought to an end His postresurrection appearances to His disciples, was finally parted from them as to His physical presence, and passed into the other world, to remain there until His second advent (Acts 3:21) Luke describes this event in a unique term in Luke 24:51 and more fully in Acts 1:9. Even if the words "and he was carried up into heaven" are not part of the true text in Luke 24:51, we have good reason for saying, in the light of Luke's clear and unambiguous words in his second treatise, that the doubtful words in Luke 24:51 express what was in his mind. In accordance with the oral testimony of the apostles, he carries on his story of the life of Jesus as far as "the day that he was taken up" (Acts 1:22). According to the Gospel of John- our Lord referred on three occasions to His ascending into heaven (John 3:13; 6:62; 20:17). Paul speaks of Christ ascending far above all heavens in order to permeate the whole universe with His presence and power (Ephesians 4:10). Such phrases as "received up in glory" (I Timothy 3:16), "gone into heavens" (I Peter 3:22), and "passed through the heavens" (Hebrews 4:14) refer to the same event. Paul exhorts the Colossian believers to "seek the things that are above, where Christ is, seated on the right hand of God" (Colossians 3:1), and the numerous references in the NT to the session at the right hand of God presuppose the ascension. In Eph. 1:20 and following verses, Paul passes directly from the resurrection to the exaltation of Christ to the place of supreme power and authority in the universe. In passages like Romans 8:34 and Colossians 3:1 the session might seem to be thought of as the immediate result of the rising from the dead, thus leaving no room, as some have argued, for the ascension as a distinct event; but it is difficult to see that there is any force in any argument derived from Paul's silence in such passages when in Ephesians 4:10 he states so emphatically his belief in the ascension.

106 Our Lord's post-resurrection appearances had, no doubt, shown that He belonged already to the upper world of light and glory; but with the ascension His fleeting visits to His disciples from that world came to an end, and the heavens received Him from their sight. Yet, through the indwelling Holy Spirit they were to come nearer to Him than ever before, and He was to be with them forever (John 14:16-18). To object to the account of the ascension of Christ into heaven as implying a childish and outmoded view of the universe is, more or less, solemn trifling. The change which Christ revealed by the ascension was not a change of place, but a change of state, not local but spiritual, on the other hand we are not unscientific when we think of the land where "the king in all His glory without a veil is seen" as the upper world of light and glory, high above us as good is above evil and blessedness above misery. which ye see and hear. For David ascended not into the heavens" (Acts 2:33-34). Thus was it demonstrated to the universe that, the Risen Lord lives in heavenly communion with His and our Father, and that He takes an active part in the working of the power as well as of the grace of God in this world. The Ascended Lord is with us in the struggle here (Mark 16:19-20), and we know that He has gone to heaven our entrance to secure, and our abode prepare (John 14:2;Heb. 6:20). Ascension is the visible departure of Christ into heaven, in order to receive His heavenly exaltation where the Ascended Christ received His place of preincarnate power at the right hand of God. The exalted Lord in heaven is our Advocate in the presence of His Father (Romans 8:34; I John 2:1; Hebrews 7:25). As our High Priest He offered on the cross the one perfect and final sacrifice for sins forever (Hebrews 10:12), and now, having sat down at the right hand of God, He has entered on His priestly ministry in heaven. As our King-Priest He communicates, through the Holy Spirit, to all believers the gifts and blessings that He died to win for them. "Christ's intercession in heaven," is a kind and powerful remembrance of His people, and of all their concerns, managed with state and majesty; not as a suppliant at the footstool, but as a crowned prince on the throne, at the right hand of the Father. We have our place in heaven, said: The scum of the earth is on the throne of the majesty on high. We have "a sure pledge that He, as our Head, will also take us, His members, up to Himself. He sends us His Spirit, as the earnest of the promised inheritance. The Holy Spirit was not given, in the fullness of His gracious working in the souls of men, until Jesus was glorified (John 7:39). "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, He hath poured forth this,

107 THE NECESSITY OF ASCENSION The body and the nature of the Risen lord could not be subject to human Laws it cannot permanently abide here in the world of corruption. Christ dramatic and supernatural entrance to the world also demands dramatic and supernatural exit. The ascension and exaltation of Christ were essential to complete the Redemptive work (His spiritual death) of Christ. His Work was not yet finished when He rose from the grave. He had not presented the Blood of the Atonement in the presence of the Father, nor had He yet been given His place at the right hand of the Father as the Giver of all spiritual gifts, specially the gift of the Holy Spirit. It was further necessary in order that Christ might become an ideal object of worship for the entire human race. The nature of the Risen Lord resurrected body necessitated such event. Such body must exit or depart not by mortal dissolution but by glorification. The only Unique Personality and holy life of our Lord demanded a remarkable exit. His redemptive work required such a consummation. His Ascension was a complete and final demonstration that His atonement had forever solved the problem created by man s sin and rebellion. The nature of Christ s resurrection body necessitated a glorious departure from the cosmos διαβολιχυσ and not by dissolution. The Unique Personality and perfect life of Christ demanded a remarkable exit on earth. The Redemptive work of Christ required such consummation-totally solving the problem of sin forever. The gift of the Holy Spirit was dependent on His glorification [John 7:39, 14:2, 19]. It was His divine inauguration into His heavenly Priesthood. As our High Priest in heaven [Hebrews 2:17-18], Christ is fully capable to succor, to sympathize [Hebrews 4:15] and able to save [7:15]. Christ intercedes for us, as our High Priest [John 17:24] forever. His mode of intercession as High Priest is not vocal but personal and perpetuity [Hebrews 7:25]. How could our imperfect and insincere prayer be acceptable to our perfect God? Christ our perfect High Priest receives our imperfect and unacceptable prayer and mingles them with the incense of His merits and perfection. The Ascended Christ entered heaven as a Forerunner [Hebrews 6:20]. He has gone to prepare a place for His people [Hebrews 9:21-24]. He is now appearing before the heavenly Court in our behalf [Hebrews 9:24] and awaiting His universal dominion [Hebrews 10:12-13]. The ascension and exaltation of Christ assures us of a free and confident admittance into the presence of God [Hebrews 4:14-16]. The ascension of Christ assures our hope of immortality [2 Corinthians 5:1-8]. To say that Mary (the impostor) ascended and exalted into heaven is not only blasphemy but also desecration to God. The Bible did not mentioned anything about her ascension and exaltation and she is not perfect but contaminated with OSN and AOS. Christ is God Who became a Man while their Mary is an imperfect human to whom her worshippers attached deity of the true God. THE SIGNIFICANCE OF ASCENSION The Ascension of Christ explained His disappearance from the tomb. It was the culminating assurance that the work He did had been completed to the entire satisfaction of the Father. It was also a divine vindication of His claims to Deity.

108 IN REMEMBRANCE OF CHRIST Christ went up to heaven in the entireness of His perfect well-known visible Person. His ascension is intended to convince the foes of the cross that they need not expect Him to appear again until the rapture. 1 Corinthians 11:20, the so called "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). The account of the institution of this ordinance is given in Matthew 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Corinthians 11: The writer of the Gospel of John did not mention it. It was designed: (1.) To commemorate the death of Christ: "This do in remembrance of Me." (2.) To signify, seal, and apply to believers all the benefits of the new covenant. In this ordinance Christ ratifies His promises to His people, and they on their part solemnly consecrate themselves in knowing Him through diligent and progressive study of Bible doctrine. (3.) To be a badge of the Christian profession of faith and oneness with Christ, (4.) To indicate and to promote the communion of believers with Christ, (5.) To represent the mutual communion of believers with each other- the elements used to represent Christ's body and blood are bread and table wine. The kind of bread, whether leavened or unleavened, is not specified. Christ used unleavened bread simply because it was at that moment on the paschal table. Table wine was used because it was part of their regular meal (Matthew 26:26-29). Believers "feed" on Christ's body and blood, not with the mouth in any manner, but by the soul alone, and by faith, which is the mouth or hand of the soul. This they do in the power of the Holy Spirit. This "feeding" on Christ, however, takes place not in the Lord's Supper alone, but whenever faith in Him is exercised (that is, whenever the believer is in communion with God or inside the divine δψνασπηερε. This is a permanent ordinance in the Church of Christ, and is to be observed "till He come" again (during the entire duration of the Church Age). The center stage of the institution of the Lord s Supper is the spiritual death of Christ and His resurrection. Resurrection therefore is one of the cardinal facts and doctrines of the gospel. If Christ were not raised, our faith is vain (1 Corinthians 15:14). The whole of the New Testament revelation rests on this as nothing but a historical fact. In His own discourses, also, our Lord clearly intimates his resurrection (Matthew 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22). The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. The resurrection is spoken of as the act: Of God the Father (Psalm 16:10; Acts 2:24; 3:15; Romans 8:11; Ephesians 1:20; Colossians 2:12; Hebrews 13:20); Of Christ Himself (John 2:19; 10:18); Of the Holy Spirit (1 Peter 3:18) The resurrection is a public testimony of Christ's release from His undertaking as Surety, and an Evidence of the Father's acceptance of His work of redemption. It is a victory over death and the grave for all His followers. The importance of Christ's resurrection will be seen when we consider that if He rose the gospel is true, and if He rose not it is false.

109 RESURRECTION AND WORSHIP His resurrection from the dead makes it manifest that His sacrifice was accepted. Our justification was secured by His obedience to the death, and therefore He was raised from the dead (Romans 4:25). His resurrection is a proof that He made a full atonement for our sins, that His sacrifice was accepted as a satisfaction to divine justice, and His blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Romans 8:11; 1 Corinthians 6:14; 15:47-49; Philippians 3:21; 1 John 3:2). As He lives, they shall live also. It proved Him to be the Son of God, inasmuch as it authenticated all His claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be hearsay. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is forever secured. With reference to the report which the Roman soldiers were bribed (Matthew 28:12-14) to circulate gossip concerning Christ's resurrection, His disciples came by night and stole Him away while we slept," John 20:1-10. The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that His body was not 'stolen away while men slept.' Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen. WORSHIP is from the old English word that means "ωορτησηιπ", denoting the worthiness of an individual to receive special honor in accordance with that worth. The principal biblical terms, the Hebrew σαηα and the Greek προσκψνεο, emphasize the act of prostration, the doing of obeisance. This may be done out of regard for the dignity of personality and influenced somewhat by custom (Genesis 18:2), or may be based on family relationship (Genesis 49:8). On a higher plane the same terms are used of divine honors rendered to a deity, whether to the gods of the nation (Exodus 20:5) or to the one true and living God who reveals Himself in Scripture and in His Son (Exodus 24:1). The tutelage of Israel in the wilderness laid great stress on the sinfulness of idolatrous worship and its dire consequences (Deuteronomy 8:19). No injury to God compares with the denial of His uniqueness and the transfer to another of the recognition due to Him. In this light must be understood His references to Himself as a jealous God (Exodus 20:5). Perversion of worship is seen in Satan's avid effort to secure for him what belongs properly to God alone (Matthew 4:9), as well as in the blasphemous figure of the beast (Revelation 13:4). Undue deference paid to men verges at times on worship and is resisted by the godly (Acts 10:25-26). Barnabas and Paul protested the attempt to worship them at Λψστρα based on the impression that they were gods who had come down to men (Acts 14:11-14). Loyal angels refuse veneration (Revelation 22:9).

110 DEPRAVITY AND SALVATION IN ASCENDED CHRIST It is useful to distinguish between a broad and a restricted meaning of worship as applied to God. In general He may be honored with prayer and praise and the bringing of sacrificial gifts (I Sam. 1:3). This cultic worship is especially appropriate in the house of God (Psalm 138:2) and when it is carried on with a desire to be clothed in his holiness (Psalm 29:2). In a still broader sense the service, which issues from worship and derived there from its inspiration may be included (Matthew 4:10). In the narrower sense worship is pure adoration, the lifting up of the redeemed spirit toward God in contemplation of His holy perfection. Matthew distinguishes between the presentation of gifts by the magi to the Christ child and their worship of Him (Matthew 2:11). Jesus made an epochal statement on this subject (John 4:24). To worship God in spirit involves a contrast with worship in the letter, in the legalistic encumbrance so characteristic of the Jew; to worship Him in truth contrasts with the Samaritan and all other worship, which is false to a greater or lesser extent. Our Lord made possible a more intelligent worship of God by revealing the Father in His own Person. As the incarnate Son, He Himself is deserving of the same veneration (John 9:38; 20:28; Hebrew 1:6; Revelation 5:6-14). TOTAL DEPRAVITY: A proper definition of total depravity should not focus primarily on the questions of sinfulness vs. goodness or ability vs. inability, but on fallen man's relation to a holy God. Because of the effects of the fall, that original relationship of fellowship with God was broken and man's entire nature was polluted. As a result no one can do anything, even good things, that can gain salvation merit in God's sight. Therefore, we may concisely define total depravity as the unmeritorious ness of man before God because of the corruption of original sin. The concept of total depravity does not mean (1) that depraved people cannot or do not perform actions that are good in either man's or God's sight. But no such action can gain favor with God for salvation. Neither does it mean (2) that fallen man has no conscience which judges between good and evil for him. But that conscience has been affected by the fall so that it cannot be a safe and reliable guide. Neither does it mean (3) that people indulge in every form of sin or in any sin to the greatest extent possible. Positively total depravity means that the corruption has extended to all aspects of man's nature, to his entire being; and total depravity means that because of that corruption there is nothing man can do to merit saving grace favor with God. The Bible teaches this concept of total depravity in many places. The Lord recognized good people (Matthew 22:10), yet He labeled His own disciples as evil men (Matthew 7:11). The mind is affected (Romans 1:28; Ephesians 4:18), the conscience is unclean (Hebrews 9:14), the heart is deceitful (Jeremiah 17:9), and by nature mankind is subject to wrath (Ephesians 2:3). God sent the flood as a judgment on mankind's depravity (Genesis 6:5). Depravity, according to the Lord, is in the inner being and is the root of evil actions (Mark 7:20-23). Evil in the soul of man is compose of the guilt of original sin, and the loss of freedom of the will, and which affirms involvement in the sin of Adam only to the extent of giving mankind a tendency toward sin and not a sinful nature.

111 MEDIATORSHIP AND RECAPITULATION OF CHRIST The implications of depravity are especially crucial in relation to salvation. Man has no ability to save himself. He can do well and make choices, but he cannot regenerate himself (John 1:13). Unless the Holy Spirit enlightens an individual he will remain in darkness (I Cor. 2:14). RECAPITULATION: From the Greek ανακεπηαλαιοσισ; Christ symbolically retraced the steps of Adam and humanity, Christ comprehended or brought to a head in Himself the whole of humanity, an interpretation which better accords with the meaning of Ephesians 1:10. The parallels between Adam and Christ: Adam was made of virgin soil, was tempted by Satan, and brought sin and death into the world through disobedience at the tree. Christ was born of the Virgin Mary, resisted temptation by Satan, and overcame sin by obedience to death on the cross Christ passed through all ages of life, infant, child, youth, and old man, in order to sanctify all who are born again to God through Him. He became what we are in order to make us what He is. As a result of His life, death, and resurrection all that was lost in Adam is regained in Christ. The human race was given a new start, and saved humanity is gathered together as one in Christ. Christ also summed up and completed in Himself the revelation of God. The doctrine of recapitulation was important in the context of the Gnostic controversy because it secured the reality of the incarnation, the unity of mankind, and the certainty of redemption. Christ took the role of a Mediator is to bring reconciliation between two parties. The biblical concept of mediation is to bring sinful man to reconciliation with a holy God, a major concern of the Scriptures. The word "mediator" (µεσιτεσ) is used only once in the OT Greek version Job 9:33, where it is translated "δαψσµαν, "umpire," or "someone to arbitrate": "He is not man like me that I might answer Him, that we might confront each other in court. If only there were someone to arbitrate between us, to lay his hand upon us both, someone to remove God's rod from me, so that His terror would frighten me no more" (Job 9:32-34). Mediation in the OT is seen in the function of the offices of prophet and priest. The prophet was a man who spoke for God to man by way of revelation, instruction, and warning (Exodus 4:10-16; Amos 3:8; Jeremiah 1:7, 17). The priest was a man who spoke for man to God by way of intercession and sacrifices (Deuteronomy 33:10; Hebrew 5:1). These offices complemented each other as mediators between God and man. In the NT "mediator" is used six times. Twice it is used in connection with Moses as being the mediator of the law (Galatians 3:19-20). The word is used three times in Hebrews, where Jesus is shown to be the mediator of a new or better covenant (8:6; 9:15; 12:24). After discussing the superiority of the new covenant over the old Covenant, the author of Hebrews states that with the inauguration of the new covenant there needed to be a new Mediator, who is identified as Christ (8:6). Christ as the mediator sacrificed His life in order to inaugurate the new covenant and thereby reconciled man to God. A central verse in the µεδιατοριαλ work of Christ is I Timothy 2:5. Paul states: "This is good and acceptable before God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom in behalf of all men, the testimony borne in these times" (I Timothy 2:3-6).

112 THE NEW MEDIATOR AND THE KINGDOM OF GOD Again there is death in connection with mediation. Beyond the passages, which explicitly use the terminology, the NT is replete with examples of Christ being Mediator. He represented God to man as a prophet. Jesus Christ as the Mediator fulfilled the prophetic office as prophesied by Moses (Deut. 18:15-18)- was seen by Philip (John 1:45), Peter (Acts 3:22-23) Stephen (Acts 7:37), the Jewish people who heard Christ (Matthew 21:11; Luke 7:16; 24:19; John 6:14; 7:40), and Christ Himself (John 5:45-47). Both God the Father and Jesus stated that those who heard Jesus should heed Jesus' words (Matt. 17:5; John 12:48-50). He came from God and spoke the words of God (John 1:18; 6:60-69; 14:9-10). Not only was He God's greatest prophet, but also He was and is the greatest priest representing man to God. First, in the past He offered Himself as the sacrificial lamb, giving Himself in behalf of men and their sins (Matthew 1:21; John 1:36; 3:16; Romans 3:21-26; Hebrews 2:17; 9:14-15). He was both the priest and sacrifice (Hebrews 2:17; 7:26-27; 9:11-15). Also, in the past He offered prayers in behalf of Himself (Matthew 26:39, 42, 44; Mark 14:36, 39; Luke 22:41, 44; John 17:1-5; Hebrews 5:7) and in behalf of His disciples (Luke 22:32; John 17:6-26). Presently He intercedes in behalf of the saints (Romans 8:34; Hebrews 7:25; 9:24). Thus, He can be a true spokesman for God because He is God (John 1:1-5; 2 Corinthians 5:19; Colossians 2:9; Hebrews 1:2; 5:5) and yet a true spokesman for man because He is Man and can sympathize with man and his problems (Hebrews 2:17; 4:15; 5:1-9). Because of sin there is a great gulf between God and man that needs to be bridged. The Bible portrays God and man as brought together by sacrifice and intercession by means of a Mediator. However, in today's parlance the word "mediator" may be misleading, for the role of today's mediator is to effect the reconciliation of two conflicting parties by means of compromise. The biblical idea of mediator is really more closely identified as an intermediary; God does not compromise His holiness, but rather, with His holiness intact, He communicates through His intermediaries His righteous demands. God has never been lenient with sin, but in His graciousness He has provided the just payment for sin through the death of the intermediary Jesus Christ, who provided reconciliation for man. Thus the intermediary provides the revelation of God's demands and the means by which man can be reconciled (2 Corinthians 5:18-21). The phrase the kingdom of God" occurs 4 times in Matthew (12:28; 19:24; 21:31; 21:43), 14 times in Mark, 32 times in Luke, 2 in John (3:3, 5), six times in Acts, eight times in Paul, once in Revelation (12:10). "The kingdom of the heavens" occurs 33 times in Matthew, once in a variant reading in John 3:5. "Kingdom" occurs nine times (Matthew 25:34; Luke 12:32; 22:29; I Corinthians 15:24; Revelation 1:9). "The kingdom of God" and "the kingdom of the heavens" are linguistic variations of the same idea. Jewish idiom often substituted a suitable term for deity (Luke 15:21; Matthew 21:25; Mark 14:61). Matthew preserved the Semitic idiom while the other Gospels render it into idiomatic Greek. See Matthew 19:23-24 for their identity of meaning.

113 THE KINGDOM OF GOD The kingdom of God is also the kingdom of Christ. Jesus speaks of the kingdom of the Son of man (Matthew 13:41; 16:28), "my kingdom" (Luke 22:30; John 18:36). See "his kingdom" (Luke 1:33; 2 Timothy 4:1); "thy kingdom" (Matthew 20:31; Luke 23:42; Hebrews 1:8); "the kingdom of His beloved Son" (Colossians 1:13); "His heavenly kingdom" (2 Timothy 4:18); "the eternal kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:11). God has given the kingdom to Christ (Luke 22:29), and when the Son has accomplished His rule, He will restore the kingdom to the Father (I Corinthians 15:24). The kingdom of the world is to become "the kingdom of our Lord and of His Christ" (Revelation 11:15). There is no tension between "the power and the kingdom of our God and the authority of His Christ" (Revelation 12:10). In Luke 19:12, 15 a nobleman went into a far country to receive a "kingdom," i.e., authority to rule. Revelation 17:12 speaks of ten kings who have not yet received a "kingdom"; they are to "receive authority as kings" for one hour. These kings give over their "kingdom," their authority, to the Beast (Revelation 17:17). The harlot is the Great City, which has "kingdom," dominion over the kings of the earth (Revelation 17:18). The kingdom (βασιλεια βασιλεια) is also a realm over which a reign is exercised. The idea of a realm is found in Matthew 4:8, Luke 4:5; Matthew 24:7; Mark 6:23; Revelation 16:10. The Kingdom Is God's Reign. The "kingdom of God" means primarily the rule of God, the divine kingly authority. of his reign (I Chronicles 26:31; Daniel 1:1). The establishment of Solomon's µαλεκυτ (I Kings 2:12) meant the securing of his reign. The reception of Saul's µαλεκυτ by David (I Chronicles 12:23) is the authority to reign as king. The abstract idea is evident when the word is placed in parallelism with such abstract concepts as power, might, glory, dominion, (Daniel 2:37; 4:34; 7:14). When µαλεκυτ is used of God, it almost always refers to His authority or His rule as the heavenly King. See Psalms. 22:28; 103:19; 145:11, 13; Obadiah 21; Daniel 6:26 In the NT, The kingdom of God is the divine authority and rule given by the Father to the Son (Luke 22:29). Christ will exercise this rule until He has subdued all that is hostile to God. When He has put all enemies under His feet, He will return the kingdom, His messianic authority, to the Father (I Corinthians 15:24-28). The kingdom (not kingdoms) now exercised by men in opposition to God is to become the kingdom of our Lord and of His Christ (Revelation 11:15) and "He shall reign for ever and ever." In Revelation 12:10 the kingdom of God is parallel to the salvation and power of God and the authority of His Christ. This abstract meaning is apparent in the Gospels. In Luke 1:33 the everlasting kingdom of Christ is synonymous with His rule. When Jesus said that His kingdom was not of this world (John 18:36), He did not refer to His realm; He meant that His rule was not derived from earthly authority but from God and that His kingship would not manifest itself like a human kingdom but in accordance with the divine purpose. The Hebrew word µαλεκυτ, like βασιλεια, carries primarily the abstract rather than the concrete meaning. A king's reign is frequently dated by the phrase "in the...year of this µαλεκυτ, i.e.,

114 THE KINGDOM OF GOD (2) The kingdom which men must receive with childlike simplicity (Mark 10:15; Matthew 19:14; Luke 18:17), which men must seek (Matthew 6:33; Luke 12:31), which Christ will give to the disciples (Luke 22:29), is the divine rule. The object of the divine rule is the redemption of men and their deliverance from the powers of evil. I Corinthians 15:23-28 is definitive. Christ's reign means the destruction of all hostile powers, the last of which is death. The kingdom of God is the reign of God in Christ destroying all that is hostile to the divine rule. The NT sees a hostile kingdom standing over against God's kingdom. The "kingdom of the world" is opposed to God's kingdom (Revelation 11:15) and must be conquered. The kingdoms of the world are under satanic control (Matthew 4:8; Luke 4:5). Matthew 12:26 and Luke 11:18 speak of the kingdom of Satan, whose power over men is shown in demon possession. This world or age opposes the working of God's kingdom; the cares of the age will choke the word of the kingdom (Matthew 13:22). This opposition between the two kingdoms, of God and of Satan, is summarized in 2 Corinthians 4:4. Satan is called the god of this age and is seen to exercise his rule by holding men in darkness. This statement must be understood in light of the fact that God remains the King of the ages (I Timothy 1:17; Revelation 15:3). The kingdom of God is the redemptive rule of God in Christ defeating Satan and the powers of evil and delivering men from the sway of evil. It brings to men "righteousness and peace and joy in the Holy Spirit" (Romans 14:17). Entrance into the kingdom of Christ means deliverance from the power of darkness (Colossians 1:13) and is accomplished by the new birth (John 3:3, 5). The Kingdom Is Dynamic. The kingdom is not an abstract principle; the kingdom comes. It is God's rule actively invading the kingdom of Satan. The coming of the kingdom, as John the Baptist preached it, would mean a mighty divine act: a baptism of judgment and fire (Matthew 3:11-12). God was about to manifest His sovereign rule in the Coming One in salvation and judgment. The Kingdom Comes at the End of the Age. John looked for a single, though complex, event of salvation-judgment. Jesus separated the present and the future visitations of the kingdom. There is a future eschatological coming of the kingdom at the end of the age. Jesus taught the prayer, "Thy kingdom come" (Matthew 6:10). When the Son of man comes in His glory, He will sit on the throne of judgment. The wicked will suffer the condemnation of fire; the righteous will "inherit the kingdom" (Matthew 25:31-46). The same separation at the end of the age is pictured in Matthew 13: This eschatological coming of the kingdom will mean the παλινγενεσια (Matthew 19:28), the rebirth of transformation of the material order. The Kingdom Has Come into History. Jesus taught that the kingdom, which will come in glory at the end of the age, has come into human history in His own person and mission. The redemptive rule of God has now invaded the realm of Satan to deliver men from the power of evil. In the casting out of demons Jesus asserted the presence and power of the kingdom (Matthew 12:28). While the destruction of Satan awaits the coming of the Son of man in glory (Matthew 25:41; Revelation 20:10), Jesus has already defeated Satan. The strong man (Satan) is bound by the stronger man (Christ)- and men may now experience a new release from evil (Matthew 12:29).

115 THE KINGDOM OF GOD (3) The mission of the disciples in the name and power of Christ casting out demons meant the overthrow of Satan's power (Luke 10:18). Thus Jesus Christ could say that the kingdom of God was present in the midst of men (Luke 17:21). In the messianic works of Christ fulfilling Isaiah 35:5-6, the kingdom manifested its power (Matthew 11:12). The Kingdom Is Supernatural. As the dynamic activity of God's rule the kingdom is supernatural. It is God's deed. Only the supernatural act of God can destroy Satan, defeat death (I Corinthians 15:26), raise the dead in incorruptible bodies to inherit the blessings of the kingdom (I Corinthians 15:50), and transform the world order (Matthew 19:28). The same supernatural rule of God has invaded the kingdom of Satan to deliver men from bondage to satanic darkness. The parable of the seed growing by it self sets forth this truth (Mark 4:26-29). The ground brings forth fruit of itself. Men may sow the seed by preaching the kingdom (Matthew 10:7; Luke 10:9; Acts 8:12; 28:23, 31); they can persuade men concerning the kingdom (Acts 19:8). However, they cannot build the kingdom of God. It is God's deed. Men can receive the kingdom (Mark 10:15; Luke 18:17), but they are never said to establish it. Men can reject the kingdom and refuse to receive it or enter it (Matthew 23:13), but they cannot destroy it. They can look for it (Luke 23:51), pray for it s coming (Matthew 6:10), and seek it (Matthew 6:33), but they cannot bring it. The kingdom is altogether God's deed although it works in and through men. Men may do things for the sake of the kingdom (Matthew 19:12; Luke 18:29), work for it (Colossians 4:11), suffer for it (2 Thessalonians 1:5), but they are not said to act upon the kingdom itself. They can inherit it (Matthew 25:34; I Corinthians 6:9-10, 15:50), but they cannot bestow it upon others. The presence of the kingdom in history is a mystery (Mark 4:11). A mystery is a divine purpose hidden for long ages but finally revealed (Romans 16:25-26). The OT revelation looks forward to a single manifestation of God's kingdom when the glory of God would fill the earth. Daniel 2 sees four human kingdoms, then the kingdom of God. The mystery of the kingdom is this: Before this eschatological consummation, before the destruction of Satan, before the age to come, the kingdom of God has entered this age and invaded the kingdom of Satan in spiritual power to bring to men in advance the blessings of forgiveness (Mark 2:5), life (John 3:3), and righteousness (Matthew 5:20; Romans 14:16) which belong to the age to come. The righteousness of the kingdom is an inner, absolute righteousness (Matthew 5:22, 48), which can be realized only as God gives it to men. The parables of Matthew 13 embody this new revelation. A parable is a story drawn from daily experience illustrating a single, fundamental truth; the details are not to be pressed as in allegory. The kingdom has come among men but not with power which compels every knee to bow before its glory; it is rather like seed cast on the ground which may be fruitful or unfruitful depending on its reception (Matt. 13:3-8). The kingdom has come, but the present order is not disrupted; the sons of the kingdom and the sons of the evil one grow together in the world until the harvest (Matthew 13:24-30, 36-43). The kingdom of God has indeed come to men, not as a new glorious order, but like the proverbial mustard seed. However, its insignificance must not be despised. This same kingdom will one day be a great tree (Matthew 13:31-32).

116 THE FUTURE OF THE KINGDOM OF GOD Instead of a world-transforming power, the kingdom is present in an almost imperceptible from like a bit of leaven hidden in a bowl of dough. However, this same kingdom will yet fill the earth as the leavened dough fills the bowl (Matthew 13:33). In neither of these two parables is the idea of slow growth or gradual permeation important, for our Lord nowhere else used either idea. In Scripture natural growth can illustrate the supernatural (I Corinthians 15:36-37). The coming of the kingdom of God in humility instead of glory was an utterly new and amazing revelation. Yet, said Jesus, men should not be deceived. Although the present manifestation of the kingdom is in humility, indeed, its Bearer was put to death as a condemned criminal, it is nevertheless the kingdom of God, and, like buried treasure or a priceless pearl, its acquisition merits any cost or sacrifice (Matthew 13:44-46). The fact that the present activity of the kingdom in the world will initiate a movement that will include evil men as well as good should not lead to misunderstanding of its true nature. In the future, God will divide or categorize men into eschatological salvation and eschatological judgment of condemnation or eternal damnation [Matthew 13:47-50]. The Kingdom as the Realms of Redemptive Blessing: A reign must have a realm in which its authority is exercised. Thus the redemptive rule of God creates realms in which the blessings of the divine reign are enjoyed. There is both a future and a present realm of the kingdom. 14:22), but God will rescue them from every evil and save them for his heavenly kingdom (2 Timothy 4:18). Men should be careful to assure entrance into the kingdom of Jesus Christ (2 Peter 1:11). Paul frequently speaks of the kingdom as a future inheritance (I Corinthians 6:9-10; 15:50; Galatians 5:21; Ephesians 5:5). In the Gospels the eschatological salvation is described as entrance into the kingdom of God (Mark 9:47; 10:24), into the age to come (Mark 10:30), and into eternal life (Mark 9:45; 10:17, 30; Matthew 25:46). These three idioms are interchangeable. The consummation of the kingdom requires the coming of the Son of man in glory. Satan will be destroyed (Matthew 25:41), the dead in Christ rose in incorruptible bodies (I Corinthians 15: 42-50), which are no longer capable of death (Luke 20:35-36) to inherit the kingdom of God (I Corinthians 15:50; Matthew 25:34). Before his death Jesus promised his disciples renewed fellowship in the new order (Matthew 26:29) when they would share both His fellowship and His authority to rule (Luke 22:29-30). The Gospels picture only a single redemptive event at the return of Christ with resurrection (Luke 20:34-36) and judgment (Matthew 25:31-46). Revelation pictures a more detailed consummation. At the return of Christ (Revelation 19), Satan is bound and shut up in a bottomless pit, the first resurrection occurs, and the resurrected saints share Christ's rule for a thousand years (Revelation 20:1-5). In this millennial reign of Christ and His saints is found the fulfillment of such teachings as Revelation 5:10; I Corinthians 6:2; Matthew 19:28; Luke 22:30. Only at the end of the millennium is Satan cast into the Lake of Fire and death finally destroyed (Revelation 20:14). The Future Realm: God calls men to enter His own kingdom and glory (I Thessalonians 2:12). In this age the sons of the kingdom will experience suffering (2 Thessalonians 1:5) and tribulations (Acts

117 THE KINGDOM OF GOD AND THE CHURCH One interpretation understands this language realistically and looks for two future stages in the accomplishment of God's purpose, one at the beginning and one at the end of the millennium. This view is called Πρεµιλλεννιαλισµ because it expects a millennial reign of Christ after His second coming. It explains the Gospel expectation in terms of progressive revelation. Daniel 2 does not foresee the church age; the Gospels do not foresee the millennial age; only Revelation gives the full outline of the consummation.. Because the dynamic power of God's reign has invaded this evil age it has created a present spiritual realm in which the blessings of God's reign are experienced. The redeemed have already been delivered from the power of darkness and brought into the kingdom of Christ (Colossians 1:13). Jesus said that since the days of John the Baptist the kingdom of God has been preached and men enter it with violent determination (Luke 16:16). The one who is least in the new order of the kingdom is called greater than the greatest of the preceding order (Matthew 11:11) because he enjoys kingdom blessings, which John never knew. Other sayings about entering a present realm of blessing are found in Matt. 21:31, 23:13. The present and future aspects of the kingdom are inseparably tied together in Mark 10:15. The kingdom has come among men and its blessings have been extended in the person of Jesus. Those who now receive this offer of the kingdom with complete childlike trust will enter into the future eschatological kingdom of life. The kingdom is not the church. The apostles went about preaching the kingdom of God (Acts 8:12; 19:8; 28:23); it is impossible to substitute "church" for "kingdom" in such passages. However, there is an inseparable relationship. The church is the fellowship of men who have accepted His offer of the kingdom, submitted to its rule, and entered into its blessings. The kingdom was offered to Israel (Matthew 10:5-6), who because of their previous covenantal relationship to God was "sons of the kingdom" (Matthew 8:12), its natural heirs. However, the offer of the kingdom in Christ was made on an individual basis in terms of personal acceptance (Mark 3:31-35; Matthew 10:35-35) rather than in terms of the family or nation. Because Israel rejected the kingdom, it was taken away and given to a different people (Matthew 21:43), the Church. Thus we may say that the kingdom of God creates the Church. The redemptive rule of God brings into being a new people who receive the blessings of the divine reign. Furthermore it was the activity of the divine rule, which brought judgment upon Israel. Individually the kingdom means either salvation or judgment (Matthew 3:11); historically the activity of the kingdom of God effected the creation of the Church and the destruction of Israel (Matthew 23:37-38). This is probably the meaning of Mark 9:1. Within the lifetime of the disciples the kingdom of God would be seen manifesting its power in bringing a historical judgment upon Jerusalem and in creating the new people, the Church. Paul announced the rejection of Israel and the salvation of the Gentiles (I Thessalonians 2:16; Acts 28:26-). However, the rejection of Israel is not permanent. After God has visited the Gentiles, He will redraft Israel into the people of God, and "so all Israel will be saved" (Romans 11:24-26), receive the kingdom of God, and enter into its blessings (Matthew 23:39; Acts 3:19-20).

118 HUMAN KNOWLEDGE OF GOD The kingdom also works through the Church. The disciples preached the kingdom of God and performed signs of the kingdom (Matthew 10:7-8; Luke 10:9, 17). The powers of the kingdom were operative in and through them. Jesus said that he would give to the Church the keys of the kingdom of heaven with power to bind and loose (Matthew 16:18-19). The meaning of the keys is illustrated in Luke 11:52. The scribes had taken away the key of knowledge, i.e., the correct interpretation of the OT. The key of understanding the divine purpose had been entrusted to Israel; but the scribes had so misinterpreted the oracles of God delivered to them (Romans 3:2) that when Messiah came with a new revelation of God's kingdom, they neither entered themselves nor allowed others to enter. These keys, along with the kingdom blessings, are to be given to the new people who, as they preach the Good News of the kingdom, will be the means of binding or loosing men from their sins. In fact, the disciples had already used these keys and exercised this authority, bringing men the gift of peace or pronouncing the divine judgment (Matthew 10:13-15). The kingdom is God's deed. It has come into the world in Christ; it works in the world through the church. The problems of knowledge that are raised by the biblical revelation are chiefly two: first, what is the nature of God's knowledge, and, second, what is man's knowledge, particularly man's knowledge of God? The main point in considering God's knowledge is His omniscience: "His understanding is infinite" (Psalm 147:5). The items of God's knowledge are made in Scripture in great profusion: events past, "God remembered Rachel" (Genesis 30:22), and "a book of remembrance was written before Him" (Malachi 3:16); events present, "Doth He not see all my ways and count all my steps" (Job 30:4); events future, "In that day there shall be a fountain opened" (Zechariah 13:1), and "He shall reign over the house of Jacob forever" (Luke 1:33). Not so explicit but more important, God knows Himself. When the apostle says, "The Spirit searches the deep things of God" (I Corinthians 2:11), the word "search," as is also the case in Revelation 2:23, "I am He which searched the reins and heart" (I Chronicles 28:9; Romans 8:27), does not imply that God had been ignorant previous to this search. In these cases ""search" means to know exactly and completely. Furthermore, that God knows Himself may be deduced from His omnipotence, His blessedness, and perfection, all of which are expressed in sundry passages and divers manners. The idea of omnipotence, perfection, and righteousness requires God to know all things always. His knowledge is eternal. Such an immediate and uninterrupted knowledge has frequently been designated as intuitive. God sees all things at a glance, as it were. He does not learn. He was never ignorant, and He can never come to know more because there is nothing for Him to know. This intuitive knowledge is distinguished from both the reasoning and the empirical learning of man. A high school student learns the axioms of geometry and painfully deduces the hitherto unknown theorem that triangles contain 180 degrees. God does not reason in this fashion. This is not to say that God is ignorant of the logical relation between axioms and theorems. God's mind, that is, God Himself, is perfectly logical. But He does not reason in the sense of taking time to pass from one idea to another.

119 HUMAN KNOWLEDGE OF GOD (2) That is to say, there is no succession of ideas in God's mind. He does not first know one item and then come to know another of which He was previously ignorant. All ideas, facts, data, and information about all things are always in His mind from eternity past. But though there is no succession of ideas in God's mind, it does not follow that there is no idea of succession. The logical succession of conclusion upon premise is a part of omniscience. Similarly the idea of succession in time is known to God but God is not time and therefore not in succession. God knows that one event follows another in time. Christ came after David, and David after Moses. But God's ideas do not follow one another in time, for Christ was slain before the foundation of the world. Therefore God did not learn that Christ was crucified or that David came after Moses by waiting for history to show it to Him. God does not depend upon experience. His knowledge is entirely a priori. Otherwise prophecy would be impossible. As nothing that He wills is the cause of His will, so nothing that He knows is the cause of His knowledge; He did not make things to know them, but He knows them to make them... If His knowledge did depend upon the things, then the existence of things did precede God's knowledge of them: to say that they are the cause of God's knowledge is to say that God was not the cause of their being. Because of God's intuitive omniscience, as well as by reason of His omnipotence and omnipresence, God is incomprehensible. This idea, however, turns the subject from God's knowledge of Himself to man's knowledge of God. Of course God comprehends Himself. In this respect God is not merely comprehensible but is actually known, understood, and comprehended. But God is incomprehensible to man. Now, obviously if man could know or understand nothing about God, Christianity would be impossible. It is absolutely essential to maintain that the human mind is capable of grasping truth. Incomprehensible therefore must be taken to mean that man cannot know everything about God. It is necessary to assert that man can know some truths about God without knowing everything that God knows. Now, it seems obvious that if a man knows any truth at all, he must know a truth that God knows, for God knows all truths. A sentence must mean to a man who knows its meaning precisely what it means to God; for if the man does not know God's meaning, he does not know the meaning of the sentence. Hence, if man is to know anything, it cannot be denied that there are points of coincidence between human and divine knowledge. Similarly God cannot be Wholly Other, for this would deny that man was created in the image of God. Neo-orthodox theologians try to substitute a personal encounter with God for conceptual knowledge of Him. Thought, they say, cannot grasp God, or indeed any persons. Persons are met, not thought. But in human relations wordless encounters do not produce friendship. There must be knowledge of character, and this comes mainly through intelligible conversation. Similarly, if God does not give us information about Himself, information that is rationally understood, a personal encounter would leave our minds a religious blank. The details of theology and philosophy are very difficult. Whether we learn by logic alone as or whether we learn by experience alone as or whether we can receive truth only by revelation, all these subjects of interesting scholarly discussion. The term "incomprehensible" carries undesirable connotations. The word sometimes means irrational, unintelligible, or unknowable.

120 THE GRACE OF GOD But however it may be, the Bible does not countenance disbelief. It is not anti-intellectual; it does not treat doctrine as unimportant, false, or "unintelligible." Rather it places considerable emphasis on truth and understanding. "Grace and truth came through Jesus Christ....And ye shall know the truth... I tell you the truth... Sanctify them through thy truth; thy word is truth" (John 1:17; 8:32; 16:7; 17:17; 5:53; 8:45; 16:13). In the face of these utterances it is difficult to understand how anyone can seriously say that we can be sanctified through false doctrine. Again, "We know that the Son of God is come and hath given us an understanding, that we might know Him that is true" (I John 5:20. I Kings 17:24; Psalms 25:5; 43:3; 86:11; 119:43, 142, 147; Romans 1:18; 3:7). The Bible teachings indicate that we can grasp God's meaning -that the truth can be known, and that God can be known. Christianity is not a religion of a fallacies and assumptions- it is a message of good news; it is a revelation or communication of truth from God to man. Only if the propositions of the Bible are rationally comprehensible, only if man's intellect can understand what God says, only if God's mind and man's mind have some content in common, only so can Christianity be true and only so can Christ mean something to us. Like many other familiar terms the word "grace" has a variety of connotations and nuances, which need not be listed here. For the purposes of this article it s meaning is that of undeserved blessing freely bestowed on man by God, a concept that is at the heart not only of Christian theology but also of all genuinely Christian experience. In discussing the subject of grace an important distinction must be maintained between common grace and saving, regenerating) grace, if the relationship between divine grace and the human situation is to be rightly understood. Common Grace. Common grace is so called because it is common to all mankind. Its benefits are experienced by the whole human race without discrimination between one person and another. The order of creation reflects the mind and the care of the Creator who sustains what He has made. The eternal Son, through whom all things were made, "upholds the universe by His word of power" (Hebrews 1:2-3; John 1:1-). God's gracious provision for His creatures is seen in the sequence of the seasons, of seedtime and harvest. Thus Jesus reminded His hearers that God "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). The Creator's sustaining care for His creation is what is meant when we speak of divine providence. Another aspect of common grace is evident in the divine government or control of human society. It is true that human society is in a state of sinful φαλλεννεσσ. Were it not for the restraining hand of God, indeed, our world would long since have degenerated into a self-destructive chaos of iniquity, in which social order and community life would have been an impossibility. That a measure of domestic, political, and international harmony is enjoyed by the generality of mankind is due to the overruling goodness of God. Paul actually teaches that God ordains civil government with its authorities and that to resist these authorities is to resist the ordinance of God. He even calls secular rulers and magistrates ministers of God, since their proper concern is the maintenance of order and decency in society. Insofar as they bear the sword for the punishment of wrongdoers in the interests of justice and peace, theirs is a God-given authority.

121 THE SAVING GRACE Significantly, the state of which the apostle was proud to be a citizen was the pagan and at times persecuting state of imperial Rome, at the hands of whose rulers he would be put to death. (Romans 13:1) It is due, further, to common grace than man retains within himself a consciousness of the difference between right and wrong, truth and falsehood, justice and injustice, and the awareness that he is answerable or accountable not merely to his fellowmen but also and ultimately to God, his Maker. Man, in short, has a conscience and is endowed with the dignity of existing as a responsible being. He is duty-bound lovingly to obey God and to serve his fellows. The conscience is the focus within each person, as a being formed in the image of God, not only of self-respect and of respect for others but of respect for God. To common grace, then, we must thankfully attribute God's continuing care for His creation, as He provides for the needs of His creatures, restrains human society from becoming altogether intolerable and ungovernable, and makes it possible for mankind, though fallen, to live together in a generally orderly and cooperative manner, to show mutual forbearance, and to cultivate together the scientific, cultural, and economic pursuits of civilization. GRACE is all that God is free to do for man on the basis of the work pf Christ on the cross. Grace depends on the essence of God it is what God can do for man and still be consistent with His own character. The divine policy of grace is the prevalence for the Christian way of life (the divine protocol plan of God). Grace is the antithesis of legalism the nemesis of grace. The greatest thing that God can do for the believer is to make him like His Son in His humanity, which is accomplished in three stages of sanctification. Every believer has tasted the grace of God [1 Peter 2:3] refers to more than 40 gifts of the Trinity to every believer at the point of salvation. God is perfect His plan is perfect. Grace which excludes every forms of human merits, good works, power, wisdom and ability is the protection and perfection of divine plan. Man has no power to duplicate or fake the grace of God. Human good when assumes to be man s approach to God, expresses arrogance toward God. Human good works cannot duplicate or fake what the grace of God can do to man. The policy of God is grace, which also covers the believer s function of the Royal priesthood. Divine δψνασπηερε is the only place where grace under prosperity or adversity can be utilize up to the maximum. Saving grace is the grace by which God redeems, sanctifies, and glorifies His people. Unlike common grace, which is universally given, saving grace is bestowed only on those whom God elects to eternal life through faith in His Son, our Savior Jesus Christ. It is to this saving grace that the whole of the Christian's salvation is owed: "All this is from God, who through Christ reconciled us to Himself. Paul writes of the believer's re-creation in Christ (2 Corinthians 5:18). God's regenerating grace is dynamic. It not only saves but also transforms and revitalizes those whose lives were previously broken and meaningless. This is graphically illustrated by the experience of Saul the persecutor who was dramatically changed into Paul the apostle, so that he was able to testify: "By the grace of God I am what I am, and His grace toward me was not in vain. On the contrary, I worked harder than any of them [the other apostles], though it was not I, but the grace of God which is with me" (I Corinthians 15:10).

122 EFFICACIOUS GRACE All is thus ascribed to the grace of God, not merely the Christian's conversion but also the whole course of his ministry. The theme of saving grace will now be developed under a number of customary theological heads or aspects, as preeminent, efficacious, irresistible, and sufficient. Preeminent grace is grace, which comes first. It precedes all human decision and endeavor. Grace always means that it is God who takes the initiative and implies the priority of God's action on behalf of needy sinners. That is the whole point of grace: it does not start with us, it starts with God; it is not earned or merited by us, it is freely and lovingly given to us who have no resources or deserving of our own. "In this is love," John declares, "not that we loved God but that He loved us and sent His Son to be the expiation for our sins"; consequently, "we love, because He first loved us" (I John 4:10, 19). God, in fact, showed His prior love for us by graciously providing this redemption precisely when we had no love for Him: "God shows His love for us," says Paul, "in that while we were yet sinners Christ died for us," so that "while we were enemies we were reconciled to God by the death of His Son" (Romans 5:8, 10; 2 Corinthians 8:9). God took action, moreover, when we were helpless (Rom. 5:6). Both now and for all eternity the Christian will be indebted to "the immeasurable riches" of God's grace displayed in His kindness toward us in Christ Jesus; for, Paul insists, "by grace you have been saved through faith, and this is not your own doing, it is the gift of God, not because of works, lest any man should boast" (Ephesians 2:5-9). But for the preeminence or priority, of divine grace, all would be lost. Efficacious grace is grace, which affects the purpose for which it is given. It is efficacious simply because it is God's grace. What is involved here is the doctrine of God: what God purposes and performs cannot fail or come to nothing; otherwise He is not God. The indefectibility of redeeming grace is seen not only in the turning of sinners from darkness to light but also in the bringing of them to the consummation of eternal glory. "All that the Father gives to Me will come to Me," Jesus declared; "and him who comes to Me I will not cast out; and this is the will of Him who sent me, that I should lose nothing of all that He has given me, but raise it up at the last day" (John 6:37, 39; 17:2, 6, 9, 12, 24). There is no power in the entire universe that can undo or frustrate the work of God's special grace: "My sheep hear my voice, and I know them, and they follow me," says the Good Shepherd. "And I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand" (John 10:27-28). All, as we have seen, from beginning to end, is owed to the grace of Almighty God (2 Corinthians 5:18, 21). Without any ability to help us or to make any contribution toward our salvation- the sinner's state is one of spiritual death, that is to say, of total inability, and his only hope is the miracle of new birth from above (John 3:3). That is why the apostle reminds the Ephesians believers that salvation came to them when they were "dead" in sins, from which there follows only one conclusion, namely, that it is by grace that they were saved.

123 THE SUFFICIENT GRACE The whole of our redemption is already achieved and sealed in Christ: "For those whom [God] foreknew He also predestined to be conformed to the image of his Son; and those whom He predestined He also called; and those whom He called He also justified; and those whom He justified He also glorified" (Romans 8: 29-30). That the grace of God in Christ Jesus is efficacious, that it achieves now and for evermore the redemption it was designed to achieve, should be a source of the utmost confidence, strength, and security to the Christian. The fact that "God's firm foundation stands, bearing this seal: 'The Lord knows those who are His'" (2 Timothy 2:19) should fill him with unshakable assurance. Since the grace of redemption is the grace of God, he may be absolutely certain "that He who began a good work in you will bring it to completion at the day of Jesus Christ" (Philippians 1:6). God's special grace is never in vain (I Corinthians 15:10). Saul of Tarsus fought against the goads of his conscience (Acts 26:14); subsequently, however, he understood that God had not only called him through his grace but had set him apart before he was born (Galatians 1:15), indeed that those who are Christ's were chosen in Him before the foundation of the world (Ephesians 1:4) because God saw that he will make decision to believe Christ. As creation was irresistibly effected through the all-powerful word and will of God, so also the new creation in Christ is irresistibly effected through that same all-powerful word and will. This in effect is what Paul is affirming when he writes: "It is the God who said, 'Let light shine out of darkness' [that is, at creation; Genesis 1:3-5], who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ [that is, in the new creation]" (2 Corinthians 4:6). The regenerating works of God in the believing heart, precisely again because it is God's work, can no more be resisted than it can come to nothing. Sufficient grace is grace that is adequate for the saving of the believer here and now and hereafter to all eternity. As with the other aspects of special grace, its sufficiency flows from the infinite power and goodness of God. Those who draw near to Him through Christ He saves "fully and completely" (Heb. 7:25). The cross is the only place of forgiveness and reconciliation, and it is fully so; for the spiritual death of Christ for us that cleanses all our sins and unrighteousness (I John 1:7, 9), and He is the propitiation not for our sins only but also "for the sins of the whole world" (I John 2:2). Moreover, as we face the trials and afflictions of this present life the Lord's grace continues to be unfailingly sufficient for us (2 Corinthian 12:9). He has promised, "I will never fail you nor forsake you." "Hence," as the author of the Letter to the Hebrews points out, "we can confidently say, 'The Lord is my helper, I will not be afraid; what can man do to me?'" (Hebrews 13:5-6; Psalm 118:6). The fact that many who hear the call of the Gospel fail to respond to it with faith, and continue in their unbelief, does not imply that there is any insufficiency in Christ's atoning sacrifice of Himself on the cross. The fault rests entirely with them, and they are condemned because of their own unbelief (John 3:18. It is inappropriate to speak of divine grace in terms of quantity, as though it were sufficient only for those whom God justifies, or as though for its sufficiency to exceed these limits would mean wastage of grace and to that extent an invalidation of Christ's self-offering. God's grace is boundless. How could it be anything else, seeing it is the grace of our Lord Jesus Christ, God Himself incarnate? That is why it is fully sufficient and no matter

124 how much we draw from it, the river of divine grace is always full of water (Psalm 65:9). It is important always to remember that the operation of God's grace is a deep mystery that is far beyond our limited human comprehension. God does not treat men as though they were puppets with no mind or will of their own. Our human dignity as responsible persons under God is never violated or despised. How could it be, since this dignity is itself given by God? By Christ's command the gospel of divine grace is freely proclaimed throughout the whole world (Acts 1:8; Matt. 28:19). Those who turn away from it do so of their own choice and stand self-condemned as lovers of darkness rather than light (John 3:19, 36). Those who thankfully receive it do so in full personal responsibility (John 1:12; 3:16), but then they give all the praise to God because their whole redemption is, in some wonderful way, due entirely to the grace of God and not at all to themselves. Confronted with this marvelous but mysterious reality, we can do no more than exclaim, with Paul: "O the depth of the riches and wisdom and knowledge of God! How υνσεαρχηαβλε are His judgments and how inscrutable His ways! For from Him and through Him and to Him are all things- to him being the glory forever. Amen" (Romans 11:33). We are now responsible to grow in grace and knowledge of the Lord Jesus Christ.

125 APPENDIX JESUS CHRIST As presented by the 66 Books of the Bible Genesis: The Promised Seed Exodus: The Passover Lamb Slain Leviticus: The Scapegoat the substitute Numbers: The Brazen Serpent Deuteronomy: The Perfect Lawgiver Joshua: The Mighty Deliverer Judges: The Perfect Judge Ruth: The Kinsman Redeemer 1 Samuel: The Prophet of God 2 Samuel: The Great High Priest 1 Kings: The King of Kings 2 Kings: The Sustainer of kingdoms 1 Chronicles: The Planner of history Ezra: The Great Architect Nehemiah: The Noble Rebuilder Esther: The Savior of the Jews Job: The Faithful Friend Psalms: The Song of the Ages Proverbs: The Truth and Wisdom Ecclesiastes: The Preacher Song of Songs: The Faithful Lover Isaiah: The Wonderful Counselor Jeremiah: The Weeping Prophet Lamentations: The Street Preacher Ezekiel: The Temple Rebuilder Daniel: The Stone Cut without Hands Hosea: The Forgiving Lover Joel: The Victor of Armageddon Amos: The Basket of Summer Fruit Obadiah: The God of Edom Jonah: He That Rose from the dead Micah: The One coming to Bethlehem Nahum: The Future Evangelist Habbakuk: The Consistent One Zephaniah: The Judge of all nations Haggai; The Great Restorer Zechariah: The Divider of Mt. Olives Malachi: The Sun of Righteousness Matthew: The King of Kings Mark: The Suffering Servant Luke: The Son of Man John: The Son of God Acts: The Power of The Church Romans: The Gospel of Christ 1 Corinthians: The Wisdom of God 2 Corinthians: The God of Comfort Galatians: The End of the Law Ephesians: Exalted in Heaven Philippians: The Sustainer of men Colossians: The God in Flesh 1 Thessalonians: King of Glory 2 Thessalonians: The Coming Lord 1 Timothy: Our God and Savior 2 Timothy: The Faithful God Titus: Our Blessed Redeemer Philemon: The Forgiver Hebrews: One Better Than Angels James: The Fulfillment of the Law 1 Peter: The Rock of Salvation 2 Peter: The Establisher of Saints 1 John: Our Blessed Assurance 2 John: The God Who came in the Flesh 3 John: The Reason for walking in Truth Jude: The Establisher of believers Revelation: The Coming Glorious King

126 IN THE GENEALOGY OF JESUS Christ s humanity descended from Ahab and Jezebel. The Οζιασ ορ Υζζιαη mentioned is the son of Αµαζιαη, son of ϑοαση, Ατηαλιαη σ grandson, Ahab and Jezebel s greatgrandson. There is a big dissimilarity between the genealogy of Luke and genealogy of Matthew in the period between Joseph and David. Luke traced the line of Jesus through Nathan son of David and named Eli as grandfather of Jesus. Succession to the throne of David; The Jews will not accept Him if He cannot establish His citizenship and family line. Joseph was the legal father of Jesus humanity not His actual father. Legal father in reference to what is registered in the government office. Genealogy was vital to Jewish people for their marriage, religious and legal functions or matters related to property and inheritance. Matthew traced the line of Jesus through Solomon, the royal son of David, and named Jacob as the grandfather of Jesus. Matthew s purpose was to trace the line of official succession to the Davidic throne. Luke s informal aim was to enumerate the actual physical ancestors of Joseph back to David. Jews will not accept Him if He cannot establish His citizenship and family line. Joseph was the legal father of Jesus humanity not His actual father. Legal father in reference to what is registered in the government office. Genealogy was vital to Jewish people for their marriage, religious and legal functions or matters related to property and inheritance. Names enclosed in parenthesis and without corresponding number were omitted by the writer. There are good kings in the genealogy of Jesus namely: David, Solomon, Ασα, ϑεηοσηαπηατ, Υζζιαη, ϑοτηαµ, Hezekiah and Josiah. Satan attempted to replace or to make substitution: Cain for Abel, Ισµαελ for Isaac, Esau for Jacob, and Saul for David and Αβσαλοµ for Solomon. Satan initiated murder plot to eliminate the carrier of the Seed: Abel by Cain, David by Saul, Christ by Herod the Great and many more. God bypassed the legal heirs (that is the eldest son) in several occasion and chose His own man to continue the line of Jesus,

127 this happened in the case of Ισµαελ and Isaac, Jacob and Esau, David and Ελιαβ, Solomon and Αβσαλοµ, and others. The genealogy of Jesus established that He is the legal son of Joseph not His actual father. His genealogy is to established His Jewish citizenship and official succession to the throne of David. The Jews will not accept Him if He cannot establish His citizenship and family line. ACCORDING TO MATTHEW 1 Abraham 2 Isaac 3 Jacob 4 Judah 5 Perez 6 Hezron 7 Ram 8 Amminadab 9 Nahshon 10 Salmon 11 Boaz 12 Obed 13 Jesse 14 David 15 Solomon 16 Rehoboam 17 Abijah 18 Asa 19 Jehoshaphat 20 Joram (Ahariah, Joash, Amaziah) zziah GENEALOGY OF JESUΣ Jotham Ahaz Hezekiah Manasseh Amon Josiah (Jehoahaz, Jehoiakin) Jeconiah (Jehoiachin, Zedekiah) Shealtiel Zerubbabel Abuhud Eliakim Azor Zadok Achin Eliud Eleazer Matthan Jacob Joseph Jesus ACCORDING TO LUKE 1 Adam 2 Seth 3 Enosh 4 Cainan 5 Mahalaleel 6 Jared 7 Methuselah 8 Lamech 9 Noah 10 Shem 11 Arphaxad 12 Shelah

128 13 Peleg 14 Reu 15 Serug 16 Nahor 17 Terah 18 Abraham 19 Isaac 20 Jacob 21 Judah 22 Perez 23 Hezron 24 Ram 25 Amminadab 26 Nahshon 27 Salmon 28 Boaz 29 Obed 30 Jesse 31 David 32 Nathan 33 Mattatha 34 Menna 35 Melea 36 Eliakim 37 Jonam 38 Joseph 39 Judah 40 Simeon 41 Levi 42 Mattat 43 Jorim 44 Eliezer 45 Joshus 46 Er 47 Elimadam

129 NAMES FOR GOD Jehovah = Self-existent One YHWH (Yahweh) Jehovah Jireh (Gen. 22:14) Jehovah-Nissi (Exodus 17:15) Jehovah-Shalom (Judges 6:23) Jehovah Shammah (Ezekiel 48:35) Jehovah-Saboath (Malachi 1:14) Jehovah-Raah (Psalm 23:1) Jehovah Mekoddishkem (Ex. 31:35) Jehovah-Tsidkenu (Jeremiah 23:6) Jehovah-Rapha (Exodus 15:27) Elohim (Deut. 4:35) EL, el (Genesis 17:1) El Elyon (Genesis 14:18) El Olam (Genesis 21:33) El Ro i (Genesis 16:13) El Rahum (Deut. 4:31) El Nose (Psalm 99:8) El Hannun (Nehemiah 9:31) El Kanna (Exodus 20:5) Tsur (Isaiah 44:8) Theos Adonai or Adonay Kurios Qadosh (Psalm 71:22) El Gibbor (Deut.10:17) Maor (Genesis 1:16) El Shaphat (Genesis 18:25) Gaal (Job 19:25) Yasha (Isaiah 43:3) Palat (Psalm 18:2) Magen (Psalm 22:19) Eyaluth (Psalm 22:19) El Tsaddiq (Psalm 7:9) Elohim Tsebhaoth (Jeremiah 11:20) Λογοσ = Λογοσ (Ωορδ) Ηο εσχαητοσ Αδαµ = The Last Adam Χηριστοσ ϑεσυσ = Christ Jesus Μονογενεσ = The Only Begotten Ηυπσιστοσ = hupsistos (Most High) Λογοσ = Λογοσ (Ωορδ) Ηο εσχαητοσ Αδαµ = The Last Adam Χηριστοσ ϑεσυσ = Christ Jesus l, = el lah = elah loah = eloah lohim = elohim ehovah = Jehovah (JHWH) ahweh = Yahweh sur = rock heos = theos donai = adonai heotes = Godhead (Trinity)

130 heios = Godhead (Trinity) heiotes = Godhead lyon = elyon (Highest, Most High) adosh = sabo at (Holy One) ll = el (Mighty One) ibbor = el (Mighty One) ibbor = el (Might) lohim = elohim (Lord of Hosts) sebboath = tsebhoath (Lord of Host) saddiq = tsaddiq (Righteous One) l roi = el roi (God who sees) yaluth = eyaluth (Strength) agen = magen (Shield) alat = palat (Deliverer) asha = yasha (Savior) aal = gaal (Redeemer) haphat = shaphat (Judge) b = ab (Father) bba = abba (Father) aor = maor (Light) yhwh elohe seboar = God of Hosts el elyon =God Most High el eloe yisrael = God of Israel baali = My Husband [Hosea 2:16] el olam = God eternal malak ywhh = Angel of the LORD Κυριοσ (Κψριοσ) = Kurios (LORD) Πατερ = Pater (Father) Σοτερ = Soter (Savior)

131 THE USE OF THE TERM SALVATION IN THE ENGLISH BIBLE Saved (σοζο = deliverance) or salvation (σοτερια) used in 9 different applications-as to physical deliverance from physical danger and life threatening situations, sickness, sufferings or disasters [1 Timothy 2:15, 2 Timothy 4:18, James 5:15]. As to deliverance from the result of bondage of sin carried over by old sinful nature at the point of salvation [1 Peter 3:21]. As to physical deliverance of Church Age believers from the wrath of God at the Second Coming [Romans 5:9] As to physical deliverance of Israel as a nation [the remnant] from Satan and demonic forces at the Second Coming [Romans 11:26] As to all the blessings inclusively of God on men in Christ [1 Timothy 1:15]- As to deliverance of the believer from losing his soul at the judgment Seat of Christ but losing only his eternal rewards [1 Corinthians 3:15, 5:5] because of prolong carnality and ρεϖερσιονισµ. The deliverance of then nations at the Millennium kingdom [Revelation 21:24]-As to eternal and spiritual salvation of soul of every believer [Romans 8:24]-Mercy (ελοεσ) cannot act apart from God s grace, because Divine manifestation of grace goes before mercy. There is no mercy without the grace of God. The free grace and gift of God was manifested and displayed in the forgiveness of sins. Regeneration (παλιγγενεσια) or called the washing (by the Blood of the Lamb of God) the soul of the believer [Ephesians 5:26, 2 Corinthians 5:17, Romans 6:4, John 3:8] The Renewing (ανακινοσισ) of the Holy Spirit refers to a renovation process, which makes a person qualitative new, and totally difference in the past [Titus 3:5].

132 ETERNAL SECURITY OF THE BELIEVER Positional Approach: Every believer is in permanent union with Christ [Romans 8:1, 37-39, Ephesians 1:3-]. Logical Approach: God did the most for us when we His enemies and will do much more for us now that we members of His family [Romans 5:9-10, 15,17, 8:22]. Figurative Approach: The regenerated believer is help by God s hand and He will never let go [John 10:28]. Experiential Approach: Though we say we no longer believe, God remains faithful for He cannot deny Himself He is immutable [2 Timothy 2:11-13]. Family Approach: We are spiritually born into the family of God and there is nothing that can remove us from it [John 1:12, Galatians 3:26]. Body Approach: the Head of the Body, Christ, can never say to any member of the body that He does not need him [1 Corinthians 12:21, Colossians 1:18]. Greek Tense Approach: Aorist tense, once and for all [Acts 16:31] saved in the past with the result that go on being saved forever [Ephesians 2:8-9]. Inheritance Approach: God prepared in the eternity past spiritual blessings for every believer but only the spiritual mature will receive his inheritance in heaven [Ephesians 1:11, 1 Peter 1:4-5]. Sovereignty Approach: God s decision to keep us saved [2 Peter 3:9, Jude 24]. Sealing of the Holy Spirit Approach: A sure guarantee for protection and safe delivery [2 Corinthians 1:22, Ephesians 1:13, 4:30]. CHRONOLOGY OF THE LAST SIX DAYS OF CHRIST ON EARTH The Jewish measure of time is from 6:00 PM to 6:00 PM (not from 12:00 MN to 12:00 MN) 6 Days before the Passover: They went to Bethany (it was Friday) [John 12:1-9] 5 Days before the Passover: Christ entered Jerusalem the so-called triumphal entry (it was Saturday not Sunday) [John 12:12-19] He entered the Temple of Herod and drove the money changers and peddlers [Luke 19:45-46] and healed the sick in the Temple [Matthew 21:14] He taught in the Temple for few days [Luke 19:47-48] Exposed the hypocrisies of the religious leaders [Matthew 23] Tested by the Pharisees, Sadducees and by the members of Ηεροδιαν court [Matthew 22:14-22, 23-33] Cursed the barren fig tree [Mark 11:12-12, 20-22] Verified the prophecy of Isaiah concerning the unbelief of the Jews [John 12] Extol the widow who dropped two mites in the offering box [Luke 21:1-4] Foretold the destruction of the Temple [Luke 21:5-36] and lamented over Jerusalem [Luke 19:41-44] Foretold the Day of Judgment [Matthew 25:31-46]

133 Anointed with the precious ointment [John 12:1-8] Sixth Trial; by Pilate [Luke 23:13-25] early morning Celebrated His last Passover meal with the disciples [Luke 22:7-20] (it was Tuesday night) Washed the disciples feet [John 13:1-17] For the last time, foretold His betrayal [John 13:18] and gave Judas his change to change his decision to betray Christ [John 13:21-30] Comforted the disciples [John 14:15-16] and went to Gethsemane for His last prayer in the garden [John 17] Was betrayed and apprehended [John 18:2-12] and was immediately tried THE SIX TRIALS OF JESUS CHRIST First Trial: by Αννασ at night time [John 18:12-14, 19-23] Second Trial: by Χαιαπηασ at night time [Matthew 26:57,59-68] Third Trial: by the Sanhedrin (Jewish Religious Council)-after midnight [Luke 22:66-71] Fourth Trial: by Pontius Pilate [John 18:28-40] after midnight Fifth Trial: by Herod Αντιπασ [Luke 23:8-12] very early morning STATUS OF THE BELIEVER PERMANENT: 1. In union with the Light [Ephesians 5:8] 2. In union with Christ forever [2 Corinthians 5:17] 3. Eternal Security [John 10:28] 4. Eternal Relationship with God [Romans 8:38-39]. TEMPORARY: 1. Walk in the Light [1 john 1:7] 2. Filling of the Holy Spirit [Ephesians 5:18] 3. Temporal Fellowship [1 John 1:3] 4. Spirituality [1 Corinthians THE CRUCIFIXION 3:1] Mocked and tortured by the soldiers [Mark 15:16-20] Was led away in a procession and arrived Golgotha [Matthew 27:31-33] (The way to the cross or ςια ελαροσα is not Scriptural and non-sense) They offered Him pain reliever (a drink made of vinegar and gall), which He refused [Matthew 27:34] Christ was crucified between two criminals (not thieves) [Luke 23:32-33]

134 First Saying: Father forgive them, for they know not what they do [Luke 23:34] The Roman Centurion assigned for His crucifixion believed [Mark 15:39] The SPQR soldiers gambled for His clothes, as was their custom of taking booty from the victim [Matthew 27:35-36] The Jews began to mock Him [Matthew 27:35-36]-the criminal railed upon Him, but the other one believed [Luke 23:39-43] Second Saying: Today shall thou be with Me in Paradise [Luke 23:43] Third Saying: Woman behold thy son Behold, your mother [John 19:26-27] At exactly 12:00 Noon, severed darkness covered the Jerusalem area [Matthew 27:45] Fourth Saying:(in the midst of darkness) Ελοι, Ελοι, λαµα σαβαχητηανι (was heard repeatedly) [Matthew 27:46] Fifth Saying: I thirst [John 19:28] Sixth saying; It is finished [John 19:30] Seventh Saying: Father, into Thy hands I commit My spirit [Luke 23:46] After this word, the Lord dismissed His spirit [Matthew 27:50] The veil in the Temple was torn in two from top to bottom [Mark 15:38] The SPQR soldiers broke the legs of the criminals, but they did not break His legs because He was already dead [John 19:32-33] One of the soldiers pierced His side with a spear [John 19:34] (making sure that He was dead). Joseph of Αριµατηεα asked Pilate for the body of Jesus and took it down from the cross together with Nicodemus [John 19:38-39]. They buried His body in a new tomb [John 19: 40-41]. EMBALMING The process of preserving a body by means of aromatics (Genesis 50:2, 3, 26) -this art was practiced by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt. The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chronicles 16:14), as in the case of king Ασα, and of our Lord (John 19:39, 40; Luke 23:56; 24:1).

135 7 CATEGORIES OF DEATH PHYSICAL DEATH is the separation of the soul and spirit from the body (if believer) but soul only if unbeliever it is the termination of the physical life. In the ancient times, God used it a tool for terminating the existence of rebellious people [Numbers 16:25-26]. Physical death is a matter of divine sovereignty based upon his perfect integrity and omniscient knowledge of all the facts, details, and information of every person in the entire human race [Psalm 68:19-20]. God prolongs life for certain believers who change their mental attitude toward God and His Bible doctrine so that they can begin their daily advance toward spiritual maturity [Psalms 102:19-24, 118:18, Proverbs 14:27]. God delivers the spiritual mature believer from physical death designed by Satan [Job 5:20, Psalms 33:19, 56:13, 116:8]. The Church Age believers will depart from this world in one of the three types of physical death: 1) dying grace, 2) common or natural death 3) sin unto death. Dying grace makes death a promotion for the mature believer [Philippians 1:21] while sin unto death is the painful death for the carnal, the backsliders or ρεϖερσιονιστ believers. Physical death is something that cannot be faced when the norm and standards function of τηε καρδια is destroyed by carnality or deep-rooted ρεϖερσιονισµ [Lamentation 1:19-20]. The sin unto death does not bring glory to God in time and in eternity [Isaiah 38:18]. Women specially must be taught to face the death of loved ones [Jeremiah 9:20-25]. Believer must seek dying grace and never worry about God s provision and protection because God provides in dying grace but withhold in sin unto death [Psalm 23:4]. SPIRITUAL DEATH is the natural man position before God from birth to physical death [or regeneration if believer]. The spiritually death person is said to be alive physically but spiritually death before God, possessing Αδαµιχ original sin and old sinful nature [Genesis 2:17, Proverbs 14:12, Ezekiel 18:20, Romans 5:21, 6:23, Ephesians 2:1,5, 1 Corinthians 15:22]. SECOND DEATH is the perpetuation of spiritual death into eternal separation from God of those who have rejected the plan of grace. The final judgment of the unbelievers and fallen angels whereby they are cast into the Lake of Fire forever [Matthew 25:41, Hebrews 9:27, Revelation 20:12-15] POSITIONAL DEATH is part of the baptism of the Holy Spirit, which identifies all believers with Christ in His spiritual death on the cross and shares His strategic victory [Romans 6:3-6, Colossians 2:12, 27, 3:3]. OPERATIONAL DEATH is the failure of the carnal and ρεϖερσιονιστ believers to produce divine good under the influence but instead are under the heavy influence of evil. The believer is under prolonging ρεϖερσιονισµ [James 2:26, 1 Timothy 5:6, Ephesians 5:14]. TEMPORAL DEATH is the status of believer in carnality being out of sweet fellowship with God because of personal sins or habitual sins but enjoying the world s viewpoint and satanic pleasures [Romans 8:6, 13, Ephesians 5:14, 1 Timothy 5:6, James 1:15, Luke 15:24]. SEXUAL DEATH is the physical and biological disability to have children [Romans 4:17-21].

136 7 MAJOR RESURRECTIONS The resurrection of the Lord Jesus Christ after being dead for three days and three nights the first in human history [Luke 24:1-8, John 1-10] The resurrection of some selected Old Testament saints at the time of Christ crucifixion [Matthew 27:50-53] that visited the living people of Jerusalem. The resurrection of the dead Church Age believers at the rapture of the living believers [1 Corinthians 15:5-58, 1 Thessalonians 4:14-17] The resurrection of all Old Testament saints after the Great Tribulation to joint the Lord Jesus Christ at the inauguration Of the millennial kingdom [Isaiah 26:1-21, Ezekiel 37:12-14] The resurrection of the all Great Tribulation saints that were martyr because of their faith in Christ [Revelation 20:4-6] The resurrection of all unbelievers from Cain to the last person who will reject Christ at the end of the millennial kingdom [Revelation 20:11-15] MIRACLES DURING THE CRUCIFIXION OF CHRIST The tearing of the veil symbolized that the way to God was open. God ripped the veil-putting end to the Jewish ritualism. Christ has finished the Work of salvation on the cross and had conquered the power of sin. The veil was a barrier between God and man not a contact point. It excluded the ministering priests from entering the Holy of Holies. The ripped veil has several messages: It is the end of symbolism Christ was the perfect fulfillment of the shadows and rituals of the Laws. It envisaged the end of sinit was torn at the very moment Christ has put away sin by His perfect sacrifice [Hebrews 9:26]. It was the end of τηε Λεϖιτιχαλ priesthood and animal sacrifices. It was the end of separation from the presence of God the Way to God is now open [Hebrews 10:19]. The great earthquake of Golgotha signified that the demands of the Laws had been met and its curse has been abolished. The selected OT saints who rose from the grave. They were resuscitated after many years in the grave to live for sometime and to die again. Some mistranslated it as resurrection. The tombs were opened but the resuscitated OT saints did not enter Jerusalem until Jesus rose from the grave. This shows the reality that Christ has authority over the gates of Hades and death. It assures our future resurrection and reality of the truth of the Scripture. The great darkness before Christ died for the sins of the human race the area of the Golgotha was covered with 3 hours of total darkness during the three hours of His spiritual death [Matthew 27:45]. Luke 23:44 (KJV) says that there was darkness all over the earth but NASB put it correctly by saying that the darkness was only in the area of Golgotha. Psalm 22:1-2 suggests a period of light and a period of darknessthe darkness is the judgment that He endured when He became

137 curse on our behalf [Galatians 3:13]. The miracles at the crucifixion were the witnesses. The veil, the earthquake, the darkness and the resuscitated OT saints. THE PEOPLE SORROUNDING THE LIFE AND DEATH OF CHRIST ANNAS was actually the high priest during the term of Χαιαπηασ even though forcefully resigned in AD 15, yet ruled during the terms of 5 sons and 2 son-laws. Αννασ served SPQR quite well but the Jews opposed him, so Rome removed him from the stage show and let him ruled from the back stage. ΧΑΙΑΠΗΑΣ α..κ.α. Joseph according to Roman historian was made high priest by the Roman procurator ςαλεριυσ Γρατυσ in AD 18 and deposed by the Roman procurator ςιτελλιυσ in AD 36 [John 11:49]. Χαιαπηασ cleverly made it appeared, as he was concerned for his nation, but actually preserving his seat of power and selfglory. He used the Romans Laws to manipulate the history of Judea [John 11:49-53 and 18:12-24]. He has no concerned for justice or for fair trial but concerned only with his own expediency. It did not matter for him for an innocent person to die or suffer unjustly, as long as he could remain in his seat of power. The high priest lived, decided, ruled by expediency and by substituting his own desires and will and also his intention from those of God. They sacrifice others for their own interests and success. Αννασ expected Christ to discompose, loss His poise and fall submissively to his trap, but He remained calmed and relaxed, without being intimidated by his evil scheming. Αννασ wanted Jesus to be witnessed against Himself, but He refused to cooperate with Satan. Christ did not appealed for others to come and testify for Him, but He knew that they were all afraid of the Jewish Sanhedrin and the high priest. THE HIGH PRIEST was the head of Sanhedrin composed mostly of chief priests and aristocrats. The Sanhedrin was the Jewish political and religious seat of power. Ζεχηαριασ was an ordinary priest [Matthew 2:4, Luke 1:5-6], but was righteous and sincerely devoted to his task. PHARISEES were the rigid, separatist and conservative who painfully adhered to the written Mosaic Laws and oral traditions that interpret the Mosaic laws. Jesus did not fit to the notion, standards, and interpretation of the Mosaic laws, human traditions, and ethics of the Sanhedrin and of the Pharisees. SADDUCEES were the liberals who acknowledged only the books of Moses. They favored the secularization of Judaism and of their nation. They were opened to many mixed religious activities but not to Gospel of Christ. SCRIBES were the scholars of both the Pharisees and Sadducees who were respected for their knowledge of the laws. They were separatists and conservative if together with the Pharisees but liberal if together with the Sadducees. GALILEANS were the zealots, the freedom fighters who truly opposed the Romans and the Ηελλενιζατιον of their land.

138 SAMARITANS were the half imported people who worship the God of Israel and their gods. They were mixed races, mixed religions and mixed cultures. HERODIANS was the political dynasty founded by Herod the Great with the help of Mark Anthony. Ηεροδιανs were the political puppets of Rome (SPQR) who opposed Christ on the ground of political threat Herod was a title for abusive rulers - there were several Herod in the Bible. HERODIANS a Jewish political party who sympathized with (Mark 3:6; 12:13; Matthew 22:16; Luke 20:20) the Ηεροδιαν rulers in their general policy of government, and in the social customs, which they introduced from Rome- They were at one with the Sadducees in holding the duty of submission to Rome, and of supporting the Ηεροδσ on the throne. (Mark 8:15; Matthew 16:6.) HEROD THE GREAT: (Matthew 2:1-22; Luke 1:5; Acts 23:35), the son of Αντιπατερ, α Ιδυµαεαν, and Χψπροσ, an Arabian of noble descent. In the year B.C. 47 Julius Caesar made Αντιπατεr, a "wily Ιδυµαεαν, procurator of Judea, who divided his territories between his four sons, Galilee falling to the lot of Herod, who was afterwards appointed tetrarch of Judea by Mark Αντονψ (B.C. 40), and also king of Judea by the Roman senate. He was of a stern and cruel disposition. "He was brutish and a stranger to all humanity." Alarmed by the tidings of one "born King of the Jews," he sent forth and "slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt. 2:16). He was fond of splendor, and lavished great sums in rebuilding and adorning the cities of his empire. He rebuilt the city of Caesarea on the coast, and also the city of Samaria, which he called Σεβαστε, in honor of Augustus. He restored the ruined temple of Jerusalem, a work which was begun B.C. 20, but was not finished till after Herod's death, probably not till about A.D. 50 (John 2:20). After a troubled reign of thirty-seven years, he died at Jericho amid great agonies both of body and mind, B.C. 4, according to the common chronology, in the year in which Jesus was born. After his death his kingdom was divided among three of his sons. Of these, Philip had the land east of Jordan, between Caesarea Philippi and Βετηαβαρα, Αντιπασ had Galilee and Περαεα, while Αρχηελαυσ had Judea and Samaria. HEROD ANTIPAS, a son of Herod the Great by his Samaritan wife Μαλτηαχε. He was tetrarch of Galilee and Περαεα during the whole period of our Lord's life on earth (Luke 23:7). He was a frivolous and vain prince, and was chargeable with many infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matthew 14:1-12) at the instigation of Ηεροδιασ, the wife of his half-brother Herod-Philip, whom he had married. Pilate sent Christ to him when he was at Jerusalem at the Passover (Luke 23:7). He asked some idle questions of Him, and after causing Him to be mocked, sent Him back again to Pilate. HEROD ARCHELAUS (Matthew 2:22), the brother of Αντιπαs HEROD PHILIP I (Mark 6:17), the son of Herod the Great by Μαριαµνε, the daughter of Simon, the high priest. He is distinguished from another Philip called "the tetrarch." He lived at Rome as a private person with his wife Ηεροδιασ and his daughter Salome. HERODIAS (Matthew 14:3-11; Mark 6: 17-28; Luke 3:19), the daughter of Αριστοβυλυσ and Bernice- While residing at Rome with her husband Herod Philip I. and her daughter, Herod Αντιπασ fell in with her during one of his journeys to that city. She consented to leave her husband and become his wife. Some time after, Herod met John the Baptist, who boldly declared the marriage to be unlawful. For this he was "cast into prison," and subsequently beheaded.

139 HEROD PHILIP II the son of Herod the Great and Cleopatra of Jerusalem- He was "tetrarch" of Βατανεα, Ιτυρεα, Τραχηονιτισ, ανδ Αυρανιτισ He rebuilt the city of Caesarea Philippi, calling it by his own name to distinguish it from the Caesarea on the seacoast, which was the seat of the Roman government. He married Salome, the daughter οφ Ηεροδιασ (Matthew 16:13; Mark 8:27; Luke 3:1). and Λψσανιασ, with the title of king (Acts 25:13; 26:2, 7). He enlarged the city of Caesarea Philippi, and called it Νερονια, in honor of Nero. It was before him and his sister that Paul made his defense at Caesarea (Acts 25:12-27). He died at Rome A.D. 100, in the third year of the emperor Τραϕαν. HEROD AGRIPPA I- son of Αριστοβυλυσ and Bernice, and grandson of Herod the Great He was made tetrarch of the provinces formerly held by Λψσανιασ II., and ultimately possessed the entire kingdom of his grandfather, Herod the Great, with the title of king. He put the apostle James the elder to death, and cast Peter into prison (Luke 3:1; Acts 12:1-19). On the second day of a festival held in honor of the emperor Claudius, he appeared in the great theatre of Caesarea. "The king came in clothed in magnificent robes, of which silver was the costly brilliant material. It was early in the day, and the sun's rays fell on the king, so that the eyes of the beholders were dazzled with the brightness, which surrounded him. Voices here and there from the crowd exclaimed that it was the apparition of something divine. And when he spoke and made an oration to them, they gave a shout, saying, 'It is the voice of a god, and not of a man.' But in the midst of this idolatrous ostentation an angel of God suddenly smote him. He was carried out of the theatre a dying man." He died (A.D. 44) of the same loathsome malady, which slew his grandfather (Acts. 12:21-23), in the fifty-fourth year of his age, having reigned four years as tetrarch and three as king over the whole of Palestine. After his death his kingdom came under the control of the prefect of Syria, and Palestine was now fully incorporated with the empire. HEROD AGRIPPA II- the son of Herod Agrippa I. and Χψπροσ. The emperor Claudius made him tetrarch of the provinces of Philip PUBLICAN -one who farmed the taxes (like Ζαχχηαευσ, Luke 19:2) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount- In order to collect the taxes, the publicans employed subordinates (5:27; 15:1; 18:10), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a "friend of publicans and sinners" (Luke 7:34). APOSTLES - a person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he entrusted the organization of His church and the dissemination of His gospel, "the twelve," as they are called (Matthew 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matt. 10: 2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists, however, perfectly coincide. ANDREW - manliness, a Greek name; one of the apostles of our Lord He was of Βετησαιδα in Galilee (John 1:44), and was the brother of Simon Peter (Matthew 4: 18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said,

140 "Behold the Lamb of God" (John 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Matthew 4:18, 19; Mark 1:16, 17). Very little is related of Andrew. He was one of the confidential disciples (John 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mark 13:3). He was present at the feeding of the five thousand (John 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, BARTHOLOMEW- son of Τολµαι, one of the twelve apostles (Matthew 10:3; Acts 1:13); generally supposed to have been the same as Νατηαναελ. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Νατηαναελ is never mentioned; in the fourth gospel, on the other hand, Philip and Νατηαναελ are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea οφ Τιβεριασ after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an "Israelite indeed" (John 1:47). SIMEON- One of the twelve apostles, called the Canaanite (Matthew 10:4; Mark 3:18). This word "Canaanite" does not mean a native of Canaan, but is derived from the Σψριαχ ωορδ Κανεαν ορ Κανενιαη, which was the name of a Jewish sect. Χαναναεαν;" or Zealot" He is also called "Ζελοτεs" (Luke 6:15; Acts 1:13; R.V., "the Zealot"), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him. JAMES -The son of Ζεβεδεε and Salome; an elder brother of John the apostle He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matthew 17:1; Mark 9:2), at the raising of ϑαιρυσ σ daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Βοανεργεσ, i.e., "sons of thunder." He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2, Matt. 4:21; 20:20-23). ϑοην, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1: 19; 3:17; 10:35)- He was one, probably the younger, of the sons of Ζεβεδεε (Matthew 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Βετησαιδα. His father was apparently a man of some wealth (compare Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matthew 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples.

141 He became one of the innermost circles (Mark 5:37; Matthew 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a Βοανεργεσ" (Mark 3:17). This spirit once and again broke out (Matthew 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the πραετοριυµ (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. THOMAS - One of the twelve apostles; a native of Βετησαιδα, "the city of Andrew and Peter" (John 1:44). He readily responded to the call of Jesus when first addressed to him (43), and forthwith brought Νατηαναελ also to Jesus (45,46). He seems to have held a prominent place among the apostles (Matt. 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14: 8, 9; Acts 1:13). Of his later life nothing is certainly known. He is said to have preached in Πηρψγια, and to have met his death at Ηιεραπολισ. MATTHEW- gift of God, a common Jewish name after the Exile- He was the son of Αλπηαευσ, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the customhouse where Matthew was seated, and said to him, "Follow me." Matthew arose and followed him, and became his disciple (Matthew 9:9). Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a "great feast" (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve (6:15). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1:13. The time and manner of his death are unknown. THOMAS: twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called ιδψµυσ (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Αλπηαευσ (Mark 3:18), and that these two are always followed by James, who was also the son of Αλπηαευσ, it has been supposed that these three, Matthew, Thomas, and James, were brothers. JAMES -the son of Αλπηαευσ, ορ Χλεοπασ, "the brother" or near kinsman or cousin of our Lord (Galatians 1:18, 19), called James "the Less," or "the little," probably because he was of low stature. He is mentioned along with the other apostles (Matthew 10:3; Mark 3:18; Luke 6:15). He had a separate interview with our Lord after his resurrection (1 Corinthians 15:7), and is mentioned as one of the apostles of the circumcision (Acts 1:13). He appears to have occupied the position of head of the Church at Jerusalem, where he presided at the council held to consider the case of the Gentiles (Acts 12:17; 15:13-29: 21:18-24). This James was the author of the epistle, which bears his name. PETER -originally called Simon (Simeon hearing"), a very common Jewish name in the New Testament. He was the son of ϑονα (Matthew 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Βετησαιδα, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and

142 he and his brother were brought up under the care of Ζεβεδεε and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). JΥ ΑΣ τηε Γραεχιζεδ form of Judah- Son of Simon (John 6:71; 13:2, 26) surnamed Iscariot, i.e., a man of Κεριοτη (Josh. 15:25). His name is uniformly the last in the list of the apostles, as given in the synoptic the first three) Gospels. The evil of his nature probably gradually unfolded itself till "Satan entered into him" (John 13:27), and he betrayed our Lord (18:3). THE WRATH OF GOD Wrath, anger, and indignation are integral to the biblical proclamation of the living God in His opposition to sin. While God's love is spontaneous to His own being, His wrath is called forth by the wickedness of His creatures. Thus it is the wounding of His gracious love, the rejection of His proffered mercy, which evokes His holy wrath. God's act of wrath is His strange work (Isaiah 28:21). Wrath is the effect of human sin: mercy is not the effect of human goodness, but is inherent in the character of God." Afterwards he owned his sin with "an exceeding bitter cry," and cast the money he had received as the wages of his iniquity down on the floor of the sanctuary, and "departed and went and hanged himself. (Matthew 27:5). He perished in his guilt, and "went unto his own place" (Acts 1:25). The statement in Acts 1:18 that he "fell headlong and burst asunder in the midst, and all his bowels gushed out," is in no way contrary to that in Matthew 27:5. The suicide first hanged himself, perhaps over the valley of Ηιννοµ, "and the rope giving way, or the branch to which he hung breaking, he fell down headlong on his face, and was crushed and mangled on the rocky pavement below." Why such a man was chosen to be an apostle we know not, but it is written, "Jesus knew from the beginning that should betray him" (John 6:64). Nor can any answer be satisfactorily given to the question as to the motives that led Judas to betray his Master. "Of the motives that have been assigned we need not care to fix on any one as that which simply led him on. Crime is, for the most part, the result of a hundred motives rushing with bewildering fury through the mind of the criminal." The wrath of God is not an impersonal retribution, an automatic, and causal working out of an abstract law. In the OT wrath is the expression of the personal, subjective free will of Yahweh who actively punishes sin, as in the NT it is the personal reaction of God, not an independent hypostasis. In the face of evil the Holy One of Israel does not dodge the responsibility of executing judgment. He demonstrates His anger at times in the most personal way possible. "I the Lord do smite" (Ezekiel 7:8-9). In such NT passages as John 3:36; Romans 1:18; Ephesians 5:6; Colossians 3:6; Revelation 19:15; 11:18; 14:10; 16:19; 6:16; Romans 9:22, wrath is specifically described as God's wrath, His wrath, thy wrath, or the wrath of the Lamb. The wrath of God is being continually revealed from heaven, actively giving the wicked up to uncleanness, to vile passions, to reprobate minds, and punishing them in the day of wrath and revelation of the just judgment of God (Romans 1:18-2:6). In 2 Thessalonians 1:7-9 Paul writes as personal a description of the Lord Jesus' action in directly punishing the disobedient as can be penned.

143 In the total biblical portrayal the wrath of God is not so much an emotion or an angry frame of mind as it is the settled opposition of His holiness to evil. Accordingly, the wrath of God is seen in its effects, in God's punishment of sin in this life and in the next. These inflictions include pestilence, death, exile, destruction of wicked cities and nations, hardening of hearts, and the cutting off of the people of God for idolatry or unbelief. They reach into the life to come in Jesus' descriptions of everlasting punishment, of a hell of fire, where the worm dies not and the flame is not quenched. The day of wrath is God's final judgment against sin, his irrevocable condemnation of impenitent sinners. The OT description of God as "slow to anger and plenteous in mercy" is best understood as a blessed revelation full of wonder and awe. For only He who apprehends the reality of God's wrath is overpowered by the magnitude of His mercy, as it is declared in Isaiah 54:7-10 or in the reading of Psalm 30:5: "His anger is but for a moment, His favor is for a lifetime." As mercy gets the upper hand in these OT passages, so the ultimate NT word is the grace of our Lord Jesus Christ, the love of God the Father made ours in the fellowship of the Holy Spirit. Accordingly, the way of escape from the wrath of the Almighty is abundantly presented in both testaments. While man's puny efforts are insufficient, God's own heart of love provides a way of salvation. He calls men to turn back, to return unto Him, to receive His forgiveness and renewal. He receives the intercession of His servants, Abraham, Moses, Ελεαζαρ, and Jeremiah, for His people, and He provides the OT sacrificial system by which His wrath may be averted. In the NT the call is to faith, to repentance, to baptism in the name of the Lord Jesus who saves us from the wrath to come (I Thessalonians 1:9-10). For when we are justified by His blood and reconciled by His death we shall be saved from the wrath by His life (Rom. 5:9-10). The most poignant word about God's punishment is that it is the wrath of the Lamb who took upon himself and bore the sins of the world. Text: It is plain from the Bible that sin will be punished (Daniel 12:2; Matthew 10:15; John 5:28-29; Romans 5:12-21), and the duration of this punishment is sometimes expressed in the NT by the use of αιον or one of its derivatives (Matthew 18:8; 25:41, 46; 2 Thessalonians 1:9). Αιον means "an age," and it was used of the never ending "age to come," which gave to the corresponding adjective αιονιον the meaning "eternal," "everlasting." These words are used of "the King of ages" (1 Timothy 1:17), of "the eternal God" (Romans 16:26), and when glory is ascribed to God "for ever" (Romans 11:36) and God is blessed "for ever" (2 Corinthians 11:31). The concept of endless duration could not be more strongly conveyed; the use of these expressions for the eternity of God shows conclusively that they do not mean limited duration. It is important that the same adjective is used of eternal punishment as of eternal life (Matthew 25:46 has both). The punishment is just as eternal as the life. The one is no more limited than the other. A similar idea is conveyed by the use of other terminology. Thus Jesus said, "It is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire" (Mark 9:43; Luke 3:17). He referred to "hell, where their worm does not die, and the fire is not quenched" (Mark 9:47-48). He spoke of fearing God because He, "after He has killed, has power to cast into hell" (Luke 12:5). He said that there is a sin that "will not be forgiven, either in this age or in the age to come" (Matthew 12:32). Similarly John writes, "He who does not obey the Son shall not see life, but the wrath of God rests upon him" (John 3:36). The awful finality of Christ's warnings implies permanence. He spoke of the door being shut (Matthew 25:10), of being "thrown into the outer darkness" (Matthew 8:12; "thrust out," Luke 13:28), of an impassable gulf (Luke 16:26). It is not always realized that Jesus spoke of hell more often than did

144 anyone else in the NT. And nowhere is there a hint of any possible reversal of the last judgment. More could be cited. And against the strong body of NT teaching that there is a continuing punishment of sin we cannot put one saying, which speaks plainly of an end to the punishment of the finally impenitent. Those who look for a different teaching in the NT must point to possible inferences and alternative interpretations. But if Jesus wished to teach something other than eternal retribution, it is curious that He has not left one saying, which plainly says so. In the light of the cross we can be sure that the mercy of God reaches as far as mercy can reach. God does all that can be done for man's salvation. Beyond that, and the teaching of the permanence of the doom of the wicked, we cannot go. It may be that the dread reality is other than men have usually pictured it, It must be borne in mind that Scripture uses symbolic terms of necessity to refer to realities beyond the grave. The imagery Christians have tended to stress is that of "the hell of fire" (Matthew 5:22). But there are references also to "the unquenchable fire" (Mark 9:43), "the outer darkness" (Matthew 8:12), the "worm" that "does not die" (Mark 9:48), weeping and gnashing of teeth (Luke 13:28), "the resurrection of judgment" (John 5:29), "being sentenced to hell" (more literally, "the judgment of hell," Matthew 23:33), receiving "a severe beating" (Luke 12:47; or being "beaten with many stripes,), being "lost" (Matthew 10:6), "perishing" (I Corinthians 1:18), death (Romans 6:23), losing the life (Luke 9:24). With such a variety of terms, it is unwise to press one as though that gave the complete picture. We should beware of oversimplifying; it is impossible to visualize what the reality is which can be described so variously. But we should beware also of yielding to the sentimental demand that we water down such expressions. That there is a grim reality Scripture leaves us in no doubt. But from early days some Christians have rejected this teaching and taught that all will finally be saved. And in this century universalism is widely accepted. The basic reason is that it is not easy to reconcile the idea of hell with the love of God. If we are to be true to the whole teaching of Scripture, we must come to the conclusion that the ultimate fate of the wicked is eternal punishment, though we must add that we have no way of knowing in exactly what that punishment consists. Because we are born in sin and therefore cannot live up to God's righteous standards, condemnation (damnation, the older synonym, has other connotations today) hangs over our (2 Peter 2:3; Romans 1:18; Ephesians 5:5-6; Colossians 3:5-6). God Himself is the one who condemns (Job 10:2; Jeremiah 42:18; John 12:48). His judgment is based on his justice, and such condemnation is deserved (I Kings 8:32; Romans 3:8; Galatians 1:8-9). Condemnation comes to the wicked and unrepentant (Matthew 12:41-42; Luke 11:31-32; John 5:29; Romans 5:16, 18; 2 Thessalonians 2:12; Revelation 19:2) and results in eternal punishment (Matthew 23:33), but no OT believer who trusted in God (Psalm 34:22) or NT believer who trusts in Christ (John 3:18; 5:24) will be condemned. Jesus came to save rather than to condemn (John 3:17), and He frees us from final condemnation (Romans 8:1-2). Conscience may cause us to condemn ourselves (I John 3:19-21), but no one can justly condemn the righteous if God is on his side (Isaiah 50:9; Titus 2:7-8). In fact, the Lord prevents or reverses unfair condemnation by our enemies (Psalms 37:33; 79:11; 102:19-20; 109:31). Self-righteous people should avoid condemning others (Job 32:3; Luke 6:37; Romans 8:34; 14:3) because quickness to condemn may recoil on their own heads (Job 15:6; Psalm 34:21; Luke 6:37; Romans 2:1; Titus 3:10-11).

145 Needless to say, it is the height of arrogance and folly for sinful people to condemn a just and omnipotent God (Job 34:17, 29; 40:8). Divine judgment is God's method of displaying His mercy as well as His wrath toward individuals and nations (Exodus 6:6, 7:4; Ecclesiastes 3:17; 12:14; Daniel 7:22; Joel 3:2; 2 Corinthians 5:10). As God is the one who condemns, so also He is the true and only Judge (Genesis 18:25; Psalm 82:1; Ecclesiastes 11:9), an office and function shared by the Father (Genesis 31:53; John 8:50; Romans 3:6) and the Son (Acts 10:42; 17:31; Romans 2:16). Retributive or negative judgment is a direct result of sin (I Samuel 3:13; Ezekiel 7:3, 8, 27; Romans 2:12; Jude 14-15) and is therefore both just (Ezekiel 33:20; 2 Timothy 4:8; I Peter 2:23) and deserved (Psalms 94:2; 143:2; Ezekiel 18:30). Rewarding or positive judgment relates to the believer's stewardship of his talents and gifts and is therefore characterized by divine compassion (Matthew 25:14-23; I Corinthians 3:12-15; I Peter 1:17). Although we experience judgment initially in this life, all of us are judged ultimately after death (Isaiah 66:16; Jeremiah 25:31; Joel 3:12; John 12:48; Acts 17:31; Romans 2:16; Revelation 20:12-13) at the judgment seat of God (Romans 14:10) or Christ (2 Corinthians 5:10). Self-judgment, another manifestation of the same activity, is brought about by rebellion and willfulness (Romans 13:2; I Corinthians 11:29; I Timothy 5:12). It is not only human beings who are judged, however, God also judges other gods, real or imagined (Exodus 12:12; Numbers 33:4; Jeremiah 10:14-15), and angels as well (2 Peter 2:4; Jude 6). The devil himself is not exempt from such judgment (I Timothy 3:6). And although in the final analysis God is the only judge, he has chosen to allow us to participate with Christ in judging the world (Matthew 19:28; Luke 22:30; I Corinthians 6:2; Revelation 20:4), including the angels (I Corinthians 6:3). The story of Noah's flood contains several principles concerning divine judgment that are worth careful consideration. God's judgments are never arbitrary. Man's sin is God's sorrow (Genesis 6:5-6). The Lord is not capricious when He judges. He makes a considered and deliberate decision before unleashing his punishment. God can be counted on always to judge sin (Genesis 6:7). No sin escapes His notice; His judgment on sin is inevitable (Romans 2:3; Hebrews 9:27-27). God always announces judgment beforehand (Genesis 6:13). He informs us that our evil deeds are condemned by Him and will be judged by Him. God always gives sinners an opportunity to repent before judging them (see Acts 17:30-31; Romans 2:4; 2 Peter 3:9). There was a period of 120 years of grace for the people of Noah's day (Genesis 6:3). God always follows through on His decision to judge (Genesis 7:4, 12, 23), once He has announced it and once people have had an opportunity to repent. His judgments are irreversible.

146 God's judgments always lead to death (Jeremiah 51:18; Hosea 6:5). Genesis 7:17-24, the only paragraph in the flood narrative that does not contain the name of God, reeks with the smell of death. When judgment results in death, God is no longer there. God's judgments always include elements of both justice and grace. Though the story of the flood begins with judgment, it ends with redemption; though it begins with a curse (Genesis 6:7), it ends with a covenant (9:11). If judgment always issues life Judgment is never God's last or best word to those who believe in Him, because "mercy triumphs over judgment" (James 2:13). GLOSSARY OF TERMS AGE OF ACCOUNTABILITY- refers to the point of Godconsciousness when a person recognizes the possibility of the existence of a supreme being and is able to understand the Gospel. From this moment each individual is responsible to God for positive and negative volition. ADAM S ORIGINAL SIN The free will disobedience of Adam by eating the forbidden fruit resulting to spiritual death. Consequently Adam s corrupt nature and spiritual death were passed to all mankind. ANGELIC CONFLICT. The unseen warfare between God and Satan ignited by the prehistoric revolt of Satan and onethird of the angels that continues as spiritual warfare in human history. ANTHROPOMORPHISM. A language of accommodation through which the Bible ascribes to God human physical characteristics he does not actually possess so man may comprehend His divine policy, character, and function. ANTHROPOPATHISM. A language of accommodation through which the Bible ascribes to God human thoughts He does not actually possess so man may comprehend His divine policy, acts, and decisions. AREA OF WEAKNESS refers to area of sin nature, which tempts the believer to personal sin. Temptation becomes sin only when the volition gives in to temptation. AREA OF STRENGTH refers to the area of the sin nature, which generates human good or dead works. ARMAGEDDON The last battle of the last campaign of the last war of human history that will place in the plain of MEGIDDO in which the forces of the returned Christ will defeat the forces of the UN mobilized to annihilate Israel. ATTRIBUTES OF GOD The individual qualities or characteristics, which are intrinsic to the essence of God. BAPTISM OF THE HOLY SPIRIT is the ministry of the Holy Spirit at the moment of salvation whereby the Church Age believer is placed into a permanent union with Christ, making that person a member of the Body of Christ. BIOLOGICAL LIFE refers to the physical and mortal, which does not include a soul. Biological life is not human life but refers to cell tissue, genetic information, and function necessary to sustain living material. CARNALITY The absolute of being out of fellowship with God because of sin not confess. In carnality the believer loses the filling of the Holy Spirit and the sin nature controls the life. CHAIN SINNING is the result of allowing a past grievance or sin to generate further sins. As one or more sins build on previous sins a destructive sequence unfolds.

147 CHURCH AGE The current era of human history which began on the day of Pentecost (50 days after crucifixion of Christ) and terminates with the resurrection of the Rapture of the Church. CREATIONISM The theological view that God creates each human soul directly, distinguishes between the origin of man s soul and the origin of his body. CONFESS The mandate to every believer to simply name, cite, admit, and acknowledge sins in privacy to God the Father [1 John 1:9, Psalm 38:18]. COSMIC SYSTEM Satan s orderly, cohesive system of thinking which includes a purpose, strategy, and structure of authority designed to subvert the human race and rule the world. The cosmic system is the classroom for communicating Satan s false doctrine. MELCHIZEDEK the High Priest appeared and disappeared in the Old Testament without beginning of days nor end of life thus prefiguring the eternal Son of God [Hebrews 7:3] MECHIZEDEK S ORDER is also superior to Aaron s order because according to Jewish ancestry, Levi was in Abraham loins when Abraham paid tithes to Melchizedek, as the lesser always pays tithes to the greater [Hebrews 7:4-10]. The end result, therefore of Jesus priestly function is death to the old system. ABBA: This Σψριαχ ορ Χηαλδεε word is found three times in the New Testament (Mark 14:36; Rom. 8:15; Gal. 4:6), and in each case is followed by its Greek equivalent, which is translated "father." It is a term expressing warm affection and filial confidence. It has no perfect equivalent in our language. It has passed into European languages as an ecclesiastical term, "abbot." ADVERSARY - Hebrew Satan- an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17) one that speaks against another, a complainant (Matthew 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Peter 5:8) ADVOCATE: Greek Παρακλετοσ one who pleads another's cause, who helps another by defending or comforting him- It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered "Comforter,"). It is applied to Christ in 1 John 2:1, where the same Greek word is rendered "Advocate," the rendering which it should have in all the places where it occurs. THE DAY OF ATONEMENT- the great annual day of humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9), and the only one commanded in the Law of Moses. The mode of its observance is described in Leviticus 16:3-10; 23:26-32; and Numbers 29:7-11. It was kept on the tenth day of the month i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. BAALI: meaning my lord, a title the prophet (Hosea 2:16) reproaches the Jewish church for applying to Jehovah, instead of the more endearing title meaning "my husband." JOHN S BAPTISM - The baptism of John was not Christian baptism, nor was that which was practiced by the disciples previous to our Lord's crucifixion- till then the New Testament teaching did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were re-baptized by Paul (Acts 18:24; 19:7). CEASAR -the title assumed by the Roman emperors after Julius Caesar- In the New Testament this title is given to various emperors as sovereigns of ϑυδαεα without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matthew 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are

148 Augustus (Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22). CALVARY - Only in Luke 23:33, the Latin name Χαλϖαρια, which was used as a translation of the Greek word Κρανιον, by which the Hebrew word Γυλγολετη was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." The crucifixion of our Lord took place outside the city walls (Heb. 13:11-13). PARADISE is a Persian word παρδεσ, properly meaning a "pleasure-ground" or "park" or "king's garden." It came in course of time to be used as a name for the world happiness and rest hereafter (Luke 23:43; 2 Corinthians 12:4; Revelation 2:7). NICODEMUS meaning, the people is victor, a Pharisee and a member of the Sanhedrin. He is first noticed as visiting Jesus by night (John 3:1-21) for the purpose of learning more of His doctrines, which our Lord then unfolded to him, giving prominence to the necessity of being "born again." He is next met with in the Sanhedrin (7:50-52), where he protested against the course they were taking in plotting against Christ. Once more he is mentioned as taking part in the preparation for the anointing and burial of the body of Christ (John 19:39). We hear nothing more of him. There can be little doubt that he became a true disciple. CYRENE a city (now Tripoli) in Upper Libya, North Africa, founded by a colony of Greeks (B.C. 630). It contained latterly a large number of Jews, who were introduced into the city by Ptolemy, Simon, who bore our Lord's cross, was a native of this place (Matthew 27:32; Mark 15:21). Jews from Χψρενε were in Jerusalem at Pentecost (Acts 2:10) VEIL Παροηετη (Exodus 26:31-35), the veil of the tabernacle and the temple, which hung between the holy place and the most holy (2 Chronicles 3:14)- In the temple a partition wall separated these two places. In it were two folding doors, which are supposed to have been always open, the entrance being concealed by the veil, which the high priest lifted when he entered into the sanctuary on the Day of Atonement. This veil was rent when Christ died on the cross (Matthew 27:51; Mark 15:38; Luke 23:45). VOWS -voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Genesis 28: 18-22; Leviticus 7:16; Numbers 30:2-13; Deut. 23:18; Judges 11:30, 39; 1 Samuel 1:11; Jonah 1:16; Acts 18:18; 21:23). THE WORD - Greek Logos, one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Revelation 19: 13). As such, Christ is the revealer of God. His office is to make God known. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him" (John 1: 18). This title designates the divine nature of Christ. As the Word, He "was in the beginning" and "became flesh." "The Word was with God " and "was God," and was the Creator of all things (Psalms 33: 6; 107:20; 119:89; 147:18; Isaiah 40:8). THE WORD OF GOD -The Bible so called because the writers of its several books were God's organs in communicating His will to men. It is His "word," because He speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (John 17:17; 2 Timothy 3:15, 16; 1 Peter 1:23). FEAR OF THE LORD is in the Old Testament used as a designation of true piety (Proverbs 1:7; Job 28:28; Psalm 19:9). It is a fear conjoined with love and hope, and is therefore not a slavish dread, but rather filial reverence.

149 (Deuteronomy 32: 6; Hosea 11:1; Isaiah 1:2; 63:16; 64:8.) God is called "the Fear of Isaac" (Genesis 31:42, 53)., the God whom Isaac feared. A holy fear is enjoined also in the New Testament as a preventive of carelessness in the Christian life (Matthew 10:28; 2 Corinthians 5:11; 7:1). FORNICATION in every form of it was sternly condemned by the Mosaic Law (Leviticus 21:9; 19:29; Deuteronomy 22:20, 21, 23-29; 23: 18; Exodus 22:16) But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols (Isaiah 1:2; Jeremiah 2:20; Ezekiel 16; Hosea 1:2; 2:1-5; Jeremiah 3:8,9). MONEY CHANGERS (Matthew 21:12; Mark 11:15; John 2:15) Every Israelite from twenty years and upwards had to pay (Exodus 30:13-15) into the sacred treasury half a shekel every year as an offering to Jehovah, and that in the exact Hebrew half-shekel piece. There was a class of men, who frequented the temple courts, who exchanged at a certain premium foreign moneys for these half-shekels to the Jews who came up to Jerusalem from all parts of the world. When our Lord drove the traffickers out of the temple, these moneychangers fared worst. Their tables were overturned and they themselves were expelled. MITE contraction of minute, from the Latin µινυτυµ, the translation of the Greek word lepton, the very smallest bronze of copper coin (Luke 12:59; 21:2). Two mites made one θυαδρανσ, i.e., the fourth part of Roman as, which was in value nearly a halfpenny GENERATION: "These are the generations," means the "history. [Genesis 5:1], "The book of the generations," means a family register, or history of Adam. 37:2, "The generations of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation" = in this age. Ps. 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps. 73:15, "The generation of thy children" = the contemporary race. Isaiah 53:8, "Who shall declare his generation?" = His manner of life who shall declare? Or rather = His race, posterity, shall be so numerous that no one shall be able to declare it. In Matt. 1:17, the word means a succession or series of persons from the same stock. Matthew 3:7, "Generation of vipers" = brood of vipers. 24:34, "This generation" = the persons then living contemporary with Christ. 1 Peter 2:9, "A chosen generation" = a chosen people. The Hebrew seems to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Gen. 15:16, "In the fourth generation" = in four hundred years (compare verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a generation is a period of thirty-eight years. CENTURION was a Roman officer in command of a hundred men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion (Acts 10:1, 22). Other centurions are mentioned in Matthew 8:5, 8, 13; Luke 7:2, 6; Acts 21:32; 22:25, 26; 23: 17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A centurion watched the crucifixion of our Lord (Matthew 27: 54; Luke 23:47), and when he saw the wonders attending it, exclaimed, "Truly this man was the Son of God." CHAFF is the refuse of winnowed corn. It was usually burned (Exodus 15:7; Isaiah 5:24; Matthew 3:12). This word sometimes, however, means dried grass or hay (Isaiah 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Psalm 1:4; Matthew 3:12). False doctrines are also called chaff (Jeremiah 23: 28), or more correctly rendered "chopped straw." The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isaiah 17:13; Hosea 13:3; Ζεπηενιαη 2:2). SMITING ON THE CHEEK was accounted a grievous injury and insult (Job 16:10; Lamentation 3:30; Micah 5:1). The admonition (Luke 6:29), "Unto him that σµιτετη thee on the one cheek offer also the other," means simply, "Resist not evil' (Matthew 5:39; 1 Peter 2:19-23). Psalm 3:7 = that

150 God had deprived his enemies of the power of doing him injury. CHRISTIANS was the name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were "brethren," "the faithful," "elect," "saints," "believers." But as distinguishing them from the multitude without, the name "Christian" came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Peter 4:16). COMFORTER - the designation of the Holy Spirit (John 14:16, 26; 15:26; 16:7 or Advocate, Greek παραχλετοσ"). The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ. It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause." "Advocate" is the proper rendering of the word in every case where it occurs. It is worthy of notice that although Paul nowhere uses the word παραχλετοσ, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Romans 8:27, 34). SANHEDRIN (Gr. σψνεδριον), meaning "a sitting together," or a "council." This word (rendered "council," A.V.) is frequently used in the New Testament (Matt. 5:22; 26:59; Mark 15:1, etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men (Num. 11:16, 17). But that seems to have been only a temporary arrangement, which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Μαχχαβεεσ. the name is first employed by the Jewish historian Josephus. This "council" is referred to simply as the "chief priests and elders of the people" (Matthew 26:3, 47, 57, 59; 27:1, 3, 12, 20), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy (Acts. 4: 1-23; 5: 17-41) -as was also Stephen on a charge of blasphemy (6:12-15)- and Paul for violating a temple bylaw (22:30; 23: 1-10) The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1.) The chief priests, or heads of the twenty-four priests (1 Chronicles 24), (2.) The scribes, and (3.) The elders As the highest court of judicature, "in all causes and over all persons, ecclesiastical and civil, supreme," its decrees were binding, not only on the Jews in Palestine, but also on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple. PHARISEES meaning separatists (Heb. περσαηιν, φροµ παραση, "to separate") they were probably the successors of the Ασσιδεανσ (that is the "pious"), a party that originated in the time of Antiochus Επιπηανεσ in revolt against his ηεατηενιζινγ policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Εσσενεσ ανδ τηε Σαδδυχεεσ. In the time of our Lord they were the popular party (John 7:48). They were extremely accurate and minute in all matters appertaining to the Law of Moses (Matthew 9:14; 23:15; Luke 11:39; 18:12). Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5). There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality (Matthew 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7).

151 On the first notice of them in the New Testament (Matthew 3:7), they are ranked by our Lord with the Sadducees as a "generation of vipers" They were noted for their selfrighteousness and their pride (Matthew 9:11; Luke 7: 39; 18: 11, 12). They were frequently rebuked by our Lord (Matthew 12:39; 16:1-4) From the very beginning of His ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear His doctrines, and they sought by every means to destroy His influence among the people. SADDUCCES - The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" (Matthew 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" (Matthew 16:1-4; 22:23). The only reference to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel. There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Acts 23:6). They showed their hatred of Jesus in taking part in His condemnation (Matthew 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavored to prohibit the apostles from preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2; 5:17, 24-28). They were the deists or skeptics of that age. They do not appear as a separate sect after the destruction of Jerusalem. SON OF MAN (1.) Denotes mankind generally, with special reference to their weakness and frailty (Job 25:6; Psalm 8:4; 144:3; 146:3; Isaiah 51:12, etc.). (2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness. (3.) In the New Testament it is used forty-three times as a distinctive title of the Savior. In the Old Testament it is used only in Psalm 80:17 and Daniel 7:13 with this application. It denotes the true humanity of our Lord. He had a true body (Hebrews 2:14; Luke 24:39) and a rational soul. He was perfect man. THE CITY OF DAVID (1.) David took from the ϑεβυσιτεσ the fortress of Mount Zion. He "dwelt in the fort, and called it the city of David" (1 Chronicles 11:7). This was the name afterwards given to the castle and royal palace on Mount Zion, as distinguished form Jerusalem, opposite the temple mount, with which a bridge connected it over the Τψροποεον ϖαλλεψ. (2.) Bethlehem is called the "city of David" (Luke 2:4, 11), because it was David's birthplace and early home (1 Samuel 17:12). THE DECREES OF GOD are His eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain futurity. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled Decrees."

152 The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, comprehending a plan including all His works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. The decrees are eternal (Acts 15: 18; Ephesians 1:4; 2 Thessalonians 2:13), unchangeable (Psalm 33:11; Isaiah 46:9), and comprehend all things that come to pass (Ephesians 1:11; Matthew 10:29, 30; Ephesians 2:10; Acts 2:23; 4:27, 28; Psalm 17:13, 14). The decrees of God are (1.) Efficacious, as they respect those events He has determined to bring about by His own immediate agency; or (2.) Permissive, as they respect those events He has determined that free agents shall be permitted by Him to effect. This doctrine ought to produce in our minds "humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, righteousness, goodness, and immutability of God's purpose." AGONY- meaning contest; wrestling; severe struggling with pain and suffering; Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the NT by Luke (22:44) to describe our Lord's fearful struggle in Gethsemane. The verb from which the noun "agony" is derived is used to denote an earnest endeavor or striving, as "Strive [agonize] to enter" (Luke 13:24); "Then would my servants fight" [agonize] (John 18:36). Compare 1 Corinthians 9:25; Colossians 1:29; 4:12; 1 Tim. 6:12; 2 Tim. 4:7, where the words "strive," "labor," "conflict," "fight," are the renderings of the same Greek verb. AMEN This Hebrew word means firm, and hence also faithful (Revelation 3:14). In Isaiah 65:16, the Authorized Version has "the God of truth," which in Hebrew is "the God of Amen." It is frequently used by our Savior to give emphasis to his words, where it is translated "verily." Sometimes, only, however, in John's Gospel, it is repeated, "Verily, verily." It is used as an epithet of the Lord Jesus Christ (Revelation 3:14). It is found singly and sometimes doubly at the end of prayers (Psalms 41:13; 72:19; 89:52), to confirm the words and invoke the fulfillment of them. It is used in token of being bound by an oath (Numbers 5:22; Deut. 27:15-26; Nehemiah 5:13; 8:6; 1 Chronicles 16:36,1Corinthians 14:16). The promises of God are Amen; that is, they are all true and sure (2 Corinthians 1:20). ASSURANCE is the resurrection of Jesus (Acts 17:31), it is the "assurance" (Greek πιστισ, generally rendered "faith") or pledge God has given that His revelation is true and worthy of acceptance. The "full assurance [Greek πλεροπηορια, 'full bearing'] of faith" (Heb. 10:22) is a φυλνεσσ of faith in God, which leaves no room for doubt. The "full assurance of understanding" (Colossians 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The "full assurance of hope" (Heb. 6:11) is a sure and well-grounded expectation of eternal glory (2 Timothy 4:7, 8). This assurance of hope is the assurance of a man's own particular salvation. This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Hebrews 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Romans 8:16). That such a certainty may be attained appears from the testimony of Scripture (Romans 8:16; 1 John 2:3; 3:14), from the command to seek after it (Hebrews 6:11; 2 Peter 1:10), and from the fact that it has been attained (2 Timothy 1:12; 4:7, 8; 1 John 2:3; 4:16). This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently

153 also in the order of time. True believers may be destitute of it. The attainment of this grace is a duty, and is to be diligently sought. "Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty. BIRTHDAY: The observance of birthdays was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Genesis 40:20). There is no recorded instance in Scripture of the celebration of birthdays among the Jews or among the believers. On the occasion of Herod's birthday John the Baptist was beheaded (Matthew 14:6). CONSOLATION OF ISRAEL: a name for the Messiah in common use among the Jews, probably suggested by Isaiah 12:1; 49:13. The Greek word thus rendered (Luke 2:25, παρακλεσισ) is kindred to that translated "Comforter" in John 14:16. CROWN OF THORNS- our Lord was crowned with crown of thorns in mockery by the Romans (Matthew 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the σπινα Χηριστι, which could have been easily woven into a wreath. It was probably the thorny ναβκ, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. ADVERSARY - Greek διαβολοσ, a slanderer, the archenemy of man's spiritual interest (Job 1:6; Revelation 2:10; Zechariah 3:1); He is called also "the accuser of the brethren" (Revelation 12:10). In Leviticus 17:7 the word "devil" is the translation of the Hebrew σαιρ, meaning a "goat" or "satyr" (Isaiah 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen. In Deut. 32:17 and Psalms 106:37 it is the translation of Hebrew shed, meaning lord, and idol, regarded by the Jews as a "demon,". In the narratives of the Gospels regarding the "casting out of devils" a different Greek word (δαιµον) is used. In the time of our Lord there were frequent cases of demoniacal possession (Matthew 12:25-30; Mark 5:1-20; Luke 4:35; 10:18). EDEN (1.) The garden in which Adam and Eve dwelt (Genesis 2: 8-17); No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in "the land of Σηιναρ" or Babylonia. The region from about lat. 33 degrees 30' to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. GALILEAN was the inhabitant or native of Galilee. This word was used as a name of contempt as applied to our Lord's disciples (Luke 22:59; Acts 2:7). All the apostles, with the exception of Judas Iscariot (Acts 1:11), were Galileans. Peter was detected by his Galilean accent (Matthew 26:69; Mark 14:70). This was also one of the names of reproach given to the early Christians. GALILEE - Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Ναπηταλι. Hiram was dissatisfied with the gift, and called it "the land of Χαβυλ. The Jews called it Γαλιλ. It continued long to be occupied by the original inhabitants, and hence came to be called "Galilee of the Gentiles" (Matthew 4:15), and also "Upper Galilee," to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called "Lower Galilee."

154 In the time of our Lord, Galilee embraced more than onethird of Western Palestine, extending "from Dan on the north, at the base of Mount Ηερµον, to the ridges of Carmel and Γιλβοα on the south, and from the Jordan valley on the east away across the splendid plains of ϑεζρεελ and Acre to the shores of the Mediterranean on the west." Palestine was divided into three provinces, Judea, Samaria, and Galilee, which comprehended the whole northern section of the country (Acts 9:31), and was the largest of the three. It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. ΓΕΗΕΝΝΑ (originally Γε βενε Ηιννοµ; that is, "the valley of the sons of Ηιννοµ ), a deep, narrow glen to the south of Jerusalem, where the idolatrous Jews offered their children in sacrifice to Μολεχη (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2-6). This valley afterwards became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning. It thus in process of time became the image of the place of everlasting destruction. In this sense it is used by our Lord in Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. In these passages, and also in James 3:6, the word is uniformly rendered "hell." HAIL: a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Χηαιρε, "Rejoice" (Luke 1:8). Used in mockery in Matthew 27:29. HALLELUJAH praise ye Jehovah, frequently rendered "Praise ye the Lord," stands at the beginning of ten of the psalms (106, , 135, ), hence called "hallelujah psalms." From its frequent occurrence it grew into a formula of praise. HOLY PLACE: one of the two portions into which the tabernacle was divided (Exodus 26:31; 37:17-25; Hebrews 9:2). It was 20 cubits long and 10 in height and breadth- It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Exodus 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colors. The arrangement of the temple was the same in this respect. In it the walls of hewn stone were wainscoted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or "sea" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice. HOLY OF HOLIES refers to the second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except [the high priest, and that only once a year. It contained the Ark of the Covenant only (Exodus 25:10-16). It was in the form of a perfect cube of 20 cubits. IMPUTATION is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1.) The sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are death with therefore as guilty; (2.) The righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3.) Our sins are imputed to Christ, i.e., he assumed our "law-place," undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Rom. 5:12-19; Philemon verses 18 and 19). INCARNATION that acts of grace whereby Christ took our human nature into union with his Divine Person became man. Christ is both God and man. Human attributes and actions are predicated of Him, and He of whom they are

155 predicated is God. A Divine Person was united to a human nature (Acts 20:28; Romans 8:32; 1 Corinthians 2:8; Hebrews 2:11-14; 1 Timothy 3:16; Galatians 4:4). The union is hypostatical, that is, personal; the two natures are not mixed or confounded, and it is perpetual or eternal. GLORIFICATION - refers especially to the time when, at the παρουσια, those who died in Christ and the living believers will be given the resurrection of the body, a final and full "redemption of our body" (Romans 8:23), preparatory for and suited to the final state of the Christian believer. It is a synonym of immortality, when immortality is thought of as the glorification which believers will receive, and not, as erroneously thought of, as simply the continued existence of both the believers and the finally impenitent. Glorification, therefore, is only for believers, and it consists of the redemption of the body. At that time "this perishable" will "put on the imperishable," and "this mortal," the body, will "put on immortality" -then death, the Christian's last enemy, will be swallowed up in victory (I Cor. 15:53-58). Paul also seems to teach that after the believers are glorified, the whole created world will undergo a fundamental renewal: "For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, in hope that the creation itself will be set free from its corruption into the freedom of the glory of [or glorification of] the children of God" (Romans 8:19-21).