INTRODUCTION
The history of
humanity began in the Garden of Eden with perfect communion or relationship with God (Gen 1,
2; 1:31). However, this perfect
relationship was interfered with due to sin.
Sin separated human beings from God (Gen 3, Isaiah 59:1, 2). Nevertheless, though all humanity has sinned
and fallen short of the glory of God (Rom 3:23); man is given an opportunity to
benefit the plan of salvation made before the foundation of the earth (Eph 1:4; 1 Peter 1:20;
Rev 13:8). He can decide to choose
eternal life instead of eternal death which is his destiny (Rom 6:23).
This plan of salvation was
accomplished through the death
of Jesus Christ on the cross of Calvary so that whoever believes in Him
should not take part in the eternal death but have eternal life (John 3:16;
Matt 1:21; Luke 19:10). Those who choose
‘eternal life’ have chosen Jesus Christ who is the Way to the Father (John
14:6). They therefore study Christian
beliefs as a means to be restored again to the Father, through Jesus Christ
(John 14:1-3; 2 Peter 3:13; Rev 21:3-4), where they will experience the perfect
relationship with God lost at the Garden of Eden. Christian Beliefs is the way to walk with
Christ toward a complete restoration to God.
CHAPTER ONE
INTRODUCTION TO
CHRISTIANITY
Christianity is a religion based on the
life, teachings, death by crucifixion, and resurrection of Jesus of Nazareth as
described in the New Testament. By number of adherents, Christianity is the
major world religion of today.
I.1 Facts about Christianity
Estimating numbers is
fraught with difficulties. But, Many
sources mention 2.1 billion Christians in the world (about one third of the
total population of the planet). 33% of the world's population is considered to
be Christian.
There are
approximately 38,000 Christian denominations in the world. This statistic takes
into consideration cultural distinctions of denominations in different
countries.
I.2 Origin of Christianity
I.2.1 Etymology of the Word “Christianity”
Christianity (from the Ancient
Greek word Χριστός, Kristos,
"Christ", literally "anointed
one") is a monotheistic religion based on the life and teachings of Jesus as presented in canonical
gospels and other New Testament writings. Christianity is the name given
to that definite system of religious belief and practice which was taught by
Jesus Christ in the country of Palestine, during the reign of the Roman
Emperor, Tiberius, and was promulgated, after its Founder's death, for the
acceptance of the whole world, by certain chosen men among His followers (Matthew 16:18).
I.2.2 History of Christianity
The Christian Church was a
"mystery" hidden throughout the Old Testament of the Bible. The
traditional view of when the Christian Church actually started was the Day of
Pentecost, 31 AD (50 days after the Passover during which Jesus was crucified).
It was at this time that Peter gave his great sermon, and in response,
"about 3,000 souls were added to them [the apostles]" (Acts 2:41).
This group of believers was first called "the church" in Acts 2:47,
as "God added to the church daily those who were being saved." The followers of Christ were first called
Christians at Antioch (Acts 11:26).
I.2.3 Development of the Christian Church
What we now call the Christian religion
existed amongst the ancients, and was from the beginning of the human race,
until Christ Himself came in the flesh; from which time the already existing
true religion began to be styled Christian.
I.2.4 Major Grouping of Christianity
Christianity has many different
branches and forms with accompanying variety in beliefs and practices. The
three major branches of Christianity are:
(1) Roman
Catholic - The Roman Catholic
Church denomination is the largest Christian group in the world today with more
than a billion followers constituting about half of the world's Christian
population (Approximately 1.1 billion)
(2) Eastern Orthodox - Approximately 225 million people worldwide.
(2) Eastern Orthodox - Approximately 225 million people worldwide.
I.3 Beliefs of Christianity
For the last two thousand years,
the Christian Church has held certain beliefs to be vital to one's faith. While
there is some doctrinal disagreement within the three branches of Christendom
there is a general agreement among them as to the essentials of the faith (John
3:16; Romans 10:9-10)
The traditional Christian beliefs
include the following:
(1) Belief in God the Father, Jesus Christ as the Son of God, and the
Holy Spirit;
(2) Emphasis on faith in Christ as the primary component of
religion.
(3) The sacred text of Christianity is the Bible, including both
the Hebrew Scriptures (also known as the Old Testament) and the New Testament.
(4) Christ’s second coming, the Day of Judgment, and salvation of
the faithful.
(4) Central to Christian practice is the gathering at churches for
worship, fellowship, and study, and engagement with the world through
evangelism and social actions.
CHAPTER TWO
HOW THE BIBLE CAME ABOUT
II.1.
Human Attitudes About the “Bible”
Too often, people are led to believe that the
Bible is an outdated text, written by ancient people whose fundamental need was
to have something in which to believe. Many, today, are told that the Bible is
filled with contradiction, that it is historically inaccurate, and that it
portrays an angry, jealous God; furthermore, it is best for intelligent people
to separate themselves from the myths of Scripture.
Some people believe that the Bible is the
absolute Word of God; that is, every word, line, inflection, and intention was
written by God, verbatim, and that we had better follow it or else suffer the
consequences.
II.2
The Bible is God’s Self Revelation
II.1.1
Definition
The noun “revelation” and the verb “to reveal”
are used in theological as well as in secular language. The basic meaning of
the verb , which is derived from Latin “revelare” is ‘take away a covering’, ‘to
uncover or unveil something that is hidden’; therefore, to make known what is
secret or unknown.
In reference to God’s act of revealing
Himself and His will and purpose for the human family, these words acquire a
new depth of meaning. God reveals Himself in many different channels, but most
fully in the person of Jesus Christ. A study of all the revelatory expressions
in the Bible shows the various ways in which God communicates with people on
earth. In summary, these ways can be ranged into two modes of revelation: a)
General revelation and b) Special revelation.
II.1.2
General Revelation
Generally speaking, three main modalities of
general revelation have been distinguished: nature, human beings, and history.
II.1.2.1
Nature
Biblical writers often refer to the phenomena
of nature as a revelation of God and His attributes. All aspects of the universe
in which we live are manifestations of divine glory and wisdom. Several psalms
ascribe praise to God as the Creator of heaven and earth, who constantly
upholds all His works and provides for needs of all living creatures, including
His human children Ps. 19:1-4; 33:1-9; 104:1-35; 136:1-9; Isa. 40:12-31; Matt.
6:26; Rom, 1:20).
II.1.2.2
Human Beings
Human beings constitute another modality of
general revelation. Even in their fallen condition they bear the marks of their
divine origin (Gen. 1:26-27). The Scriptures strongly suggest that human beings
have an intuitive knowledge of God. The Bible also points to the voice of
conscience as a manifestation of God (1 Tim. 4:2; 2 Tim. 2:14-16; Titus 1:15).
Further, human reason has been presented as a means by which a true knowledge
of God can be attained (Job 11:7; 1Cor.1:21).
II.1.2.3
History
History is also considered by many as a
modality of general revelation. The Scriptures present God as the Lord of
history as well as the Lord of nature (Dan.2:21). The prophetic and historical
accounts of the Bible consistently portray God as directing the affairs of
nations and judging them and their rules (Gen. 6:6-7; 11:7-9; Jer. 18:7-11;
Amos 1:3-2:16).
The evidence presented in the preceding
survey of nature, human beings, and history strongly suggests that each
constitutes a channel of divine revelation. But this revelation alone is not
sufficient. It does not give the knowledge of God that can bring assurance,
peace, and reconciliation with God.
II.1.3 Special Revelation
As mentioned above, the creation of the world
is a manifestation of the character of God. He shaped it with an intimacy that
expressed His concern and pronounced it a worthy expression by calling it “very
good” (Gen. 1:31). Then, as recorded in Genesis 2, God personally gave Adam
instructions for living in the garden. It was not until the harmony of the
original creation had been broken by disobedient that a fresh self-revelation
of God became necessary. Humanity desperately needed a new revelation of God, a
revelation that would not only restore the broken relationship between God and
humanity but would ultimately bring the entire universe into harmony with God
(Gen. 3:9; Gen. 4:6,9-10; Eph. 1:9-10).
This revelation is often referred to as
special revelation in contrast with general revelation. Whereas general
revelation is universal, accessible to all human beings everywhere, special
revelation is addressed to specific human beings and is not immediately
accessible to all. Whereas through general revelation God is known as Creator,
Sustainer, and Lord of the universe, in special revelation He reveals Himself
in a personal way to redeem humanity from sin and reconcile the world to
Himself. Revelation became redemptive.
II.1.3.1
Special Revelation as Selection
Special revelation is selective. In revealing
Himself to humanity God chose specific persons through whom He made known His
character and His will. Thus, special revelation of divine truth has come to
men by prophets and apostles, and in a fuller way, by the appearance of the son
of God among men (Heb. 1:1-2). God appeared to the patriarchs in theophanies
(Gen. 12:7; 17:1; 26:2; 35:9; Gen. 32:24-28). He also revealed Himself to them
in visions and dreams (Gen. 15:1; 28:12; 31:10).
God selected Israel as the recipient and
channel of His special revelation continued in succeeding generations (Ex.
3:20; Isa. 43:9-12). God continued to reveal Himself to the chosen nation in a
special way, primarily through men and women on whom he bestowed the gift of
spirit (1 Sam. 3:21; Isa. 6; 2 Kings 22:14-16).
II.
2 What is the Bible
The word “Bible” does not appear in
any of the 66 books from Genesis to Revelation. The word “Bible” in
English is derived from the Old French Bible, which in turn is based on the
Latin biblia (a collection of books) and Greek biblia
which means “books”. The singular form is biblion (Rev. 1:11);
and its diminutive derives from biblos. The plural form stresses
the fact that the Bible should be seen as a collection of books (originally in
the form of scrolls), yet the word came to be used in the singular indicating
that these books have a magnificent unity. We look upon the Bible as the written
record of God’s revelation to human race.
II.2.1
The Contents of the Bible
The Bible is composed of two testaments: a)
the Old Testament and b) the New Testament.
The Old Testament has a total of 39
books. It comprises Historic Books, Prophetic Books as well as Poetic Books.
Most of the OT is written in Hebrew, with the exception of some parts written
in Aramaic (Genesis 31:47; Ezra 4:8-6:18; 7:12-26; Jeremiah 10:11; Daniel
2:4-7:28).
The New Testament has a total of 27
books. It comprises the Gospels, the Acts of the Apostles, the Epistles and the
Revelation. The NT was written in Greek. The first complete English translation
was produced by John Wycliffe (1382-1388). The King James, Version of the Bible,
was made in 1611.
The two testaments are inseparable because
both of them have the same source. The OT calls the NT, and the NT is the
realization of the OT. They also referred to as “Scripture” (from the Latin Scriptura)
or “Scriptures”. They come to us in a form of 66 books.
II.2.2
The Date of Composition
The earliest writer of Scripture was Moses,
who wrote about 1,500 years before Christ. The first book to be written was the
book of Job. The 39 books of the Old Testament were
therefore written over a period of one thousand years.
The
27 books of the New Testament were all written before the close of the first
century A.D, with the last, the book of Revelation being written by John the
apostle about A.D 95.
Thus, the writings of the books which
constitute the Bible covered a period of approximately 1,600 years. Mainly it was written by some 40 authors.
II.2.3
Nature of Composition
Christians commonly refer to the Bible as an
inspired book, a holy book, a divine book, or simply as Scripture. They
consider Scriptures as carrying divine authority (Matt. 4:4; John 10:35; 2 Tim.
3:15-17; Rom. 3:2). They believe that these Scriptures came into being as the
result of divine inspiration. The Scriptures claim to bring a message from God
(2 Peter 1: 21). The prophecies of the Bible did not originate with men but men
were prompted by the Spirit of God. Scripture is “God-breathed” for holy
men of God spoke as they were moved by the Holy Spirit.
The Holy Spirit was the Active agent in the
inspiration of the Bible. The word “inspiration”
is used to describe the process by which the Holy Spirit worked on selected
human beings (messengers or prophets), to move them to proclaim message received
from God, whether they spoke or wrote. The written form constitutes the God-breathed
Scripture (2 Tim. 3:16).
The claim of the Bible to be the medium
through which God speaks to us is substantiated by:
a.
The evidence of prophecy (Isaiah 46:9-10)
In
the Bible there are prophecies which have foretold:
ü The
destiny of nations: Jer.
29:10-14
ü The
course of political events: Dan.
2:36-45
ü Events
in the natural order: Matt.
24:29
ü The
future of the cities: Isa.
13:19-22; Eze. 26
ü The
experience of the church: Rev.
12; 2 Thess. 2
ü The
leading facts concerning Christ: John
5:39; Luke 24:27, 44
b.
The evidence of personal experience
ü The
word of God transforms life: 1
Peter 1:23
II.2.4
Conclusion
The Bible is God’s message to humanity. Its
claims are not mere opinions of the men who wrote it. No human intellect has
ever scaled such lofty heights, or penetrated to such profound depths. Its
history is wholly authentic, as attested by the world’s best scholarship and
the latest discoveries of archeology. Its science is impregnable, and is not at
war with any known fact of the physical world. Its philosophy is unequaled, and
its laws are the foundation of the world’s jurisprudence. Its contents place it
in a class by itself, never equaled or approached by human genius.
The Bible is God’s revelation of the unique
God-man: the Son of God, Jesus Christ—the Saviour of the world. Jesus Christ is the focus of the
Scriptures. The Old Testament sets forth
the Son of God as the Messiah,
the world’s Redeemer; the New Testament reveals Him as Jesus Christ, the Saviour.
Every book, either through symbol or reality, reveals some phase of His work
and character. Jesus’ death on the cross
is the ultimate revelation of God’s revelation of His character.
The theme of God’s love, as expressed in
Christ’s sacrificial death on Calvary is the focus of the Bible. All major Christian beliefs should be studied
from this perspective.
CHAPTER THREE
GOD’S EXISTENCE
III.1
God’s Existence
God’s existence is a Christian belief. It is
affirmed in the writings as a real fact. The bible begins with the statement
that God is the creator of all things (Gen. 1:1). This affirmation is cannot be
demonstrated mathematically nor by reason. It is based on the faith (Heb.
11:6). However, some arguments have been developed in favor of God’s existence
(Ps. 19; 65:6-13; Acts 17:5-26; Dan. 2:30, 47; Ps. 145:3).
III.
2 God’s names
God’s names inform us about His nature, His
character, and His identity. In the Bible the name is not given arbitrary. In
fact, the name is the description of the person. The Bible provides the meaning
and the reason why those names are given (Gen. 16:11; Ex. 2:11;
Matt.
1:21).
God’s names are descriptive. However, we
should note that they are anthropomorphic.
This anthropomorphism is based on the fact
that God uses human language to reveal Himself in the human form. Thus, God’s
names and attributes are used in a metaphoric way and are bases on human
relations (Dan. 7:9). Therefore, God should not be considered as a human being.
III.2.1
God’s Name
The Scriptures mention the name of God in
singular (Ex. 20:7; Ps. 7:18; 8:1; Pr. 18:10). This name expresses the nature
of God.
III.2.2
God’s Proper Names
God’s names are not invented by men. They
have a divine origin, although the use human language. These names can be
classified in two main categories: God’s names indicating His transcendence and
His sovereignty; and those indicating His immanence.
III.2.2.1
God’s names indicating His Transcendence and Sovereignty in the OT
These names indicate that God is above His
creatures. These names emphasize the majestic character of God.
a. El
(Elohim): This name expresses the mighty and the power of God. It
is the most used in Genesis with regard to the creation (Gen. 1:1). The plural
indicate the trinity and the polytheism. The name “El” exists as the
suffix in many Israelite names. It is from the same root as “Allah” (Subject
of fear).
b. Elyon,
which is translated as “The Most High”. It emphasizes the high position
of God (Gn. 14:18-20; Isa. 14:14).
c. Adonai,
which is translated as “Lord” It presents God as the Almighty Master to
whom humans should be submitted. He is the Leader and the Judge (Isa. 6:1; Ps
35:23).
III.2.2.2
God’s names indicating His Immanence in the OT
These names indicate the relationship between
God and His creatures. They point His Condescendence.
a. Shaddai,
translated as “Almighty” and is often associated with “El” and
presents God the source of all blessings and of consolation for children (Ex.
6:3; Ps. 91:1).
b. YHWH,
translated as “Jehovah” which is an adaption of modern languages. This
name indicates the faithfulness of God in His covenant human beings. It
seems to have a relation with the great “I AM” (Ex. 15:2-3; Os. 12:5-6;
Ex. 3:14; 6:2).
c. YHWH
Sabaoth , which is translated as “Jehovah of Armies” (The
Lord of Armies) These armies may be: (1) Israelite armies (1 Sam. 4:4); (2)
Angels’ armies (Ps. 80:15); and (3) Stars.
d. Ab, translated
as “Father” It presents God as the Father (Dt. 32: 6; Isa. 63:16).
III.2.2.3
God’s proper names in the OT
Most
of the names found in the OT have their equivalent in the NT
a. Theos
stands
for El and Elohim
b. Hupistos for
“Most High” (Mark 5:7)
c. Kyrios for Adonai
d. Pentokrator
for
Shaddai (2 Cor. 6:18)
e. Pater
for
Ab. This is the most used in the NT and it indicates the intimacy of
God.
III.3
God’s Attributes
As well as God’s names, the attributes
describe His nature and character. Some of these attributes may be extended to
human beings, while others can not. The first category of attributes relates to
God alone; while the second category concerns those which can be communicated
to humans beings.
III.3.1
Attributes related to God alone
a. Auto-existence:
God
exists by Himself because He has life in Him (John 5:26; 11:25)
b. Independence:
His
will does not depend on someone, while other creature depend on Him (Eph. 1:5)
c. Omniscience:
“God
of all Knowledge”. He knows everything (Job 37:17; Ps 139:1-7; Ps. 147:5; Isa.
46:9-10; Gen. 25:23; John 3:4, 10).
d. Omnipresence:
God’s
presence in all spaces. He has no limit (Ps. 139:7-10; Jer. 23:24). This does
not mean “Pantheism”. Pantheism is not biblical because it assimilates God with
creature. God should not be confounded with His creatures.
e. Eternity: God is infinite in time. He
is beyond time limitations. He is eternal “I AM”. He has neither the beginning
nor end. (Dt. 32:40; Ps. 90:2; 102:13; Isa. 40).
f. Omnipotence:
God
is almighty. He can do whatever He plans. The only one thing difficult to God
is to save a person by force.
g. Immutability:
God
is constant. He does not change in His perfection, in His being,
promises, purposes, attributes, will, etc. (Ps. 33:11; Micah 3:6; James
1:17)
h. Spirituality: God
is “Spirit”. He possesses a spiritual body. He is invisible (1 Tim. 1:17; 1
Cor. 15:40).
III.3.2
Attributes that God can communicate to human beings
God possesses the following attributes in
their perfection. But, He can share them to His intelligent creatures.
a. Love
(Rom.
5:8; 1 John 4:8)
b. Grace
(Rom.
3:24; Titus 2:11)
c. Mercy
(Ex. 34:6; Ps. 145:9; Isa. 55:7)
d. Patience
(Rom. 2:4)
e. Holiness
(Luke 11:44; Ps. 99:9)
f. Justice Ps.
7:10; Rev. 22:12)
g. Truth (1
John 5:20)
h. Purity
(Habakkuk 1:13)
i. Wisdom
(Eph.
3:10)
III.4
God’s Oneness and Trinity
III.4.1
God’s Unity
Three world religions are known to be
“monotheistic”: Islam, Judaism, and Christianity (Dt. 4:35; Isa. 45:5; John 17:3;
Col. 8:4-6). Christians believe God’s oneness, although they admit that there
are three persons in God. This is the doctrine of Trinity.
III.4.2
The Trinity
The word “Trinity” is not mentioned in the
Bible, although the doctrine is biblical. It was used Tertullian, 220 AD in the Latin
form of “Trinity”. This concept
means that there is one God in three persons who are equal. These persons are
distinct but they can not be separated. Evidences of this fact are found in the
Bible:
a. The
use of a plural name for God (Gen. 1:1).
b. The
use of plural form in God’s actions (Gen. 1:26-27; 11:7)
c. The
blessing of Aaron includes an element of trinity (Num. 6:22-27)
d. Angels’
worship of God (Isa. 6:3)
e. The
manifestation of three persons at Jesus’ baptism (Matt. 3:16-17)
f. The
great commission (Matt. 28: 19)
g. Paul’s
blessing formula (2 Cor. 13:13).
III.5
God’s Activities
III.5.1
Creation
God’s creation refers to His concrete
activity that generated the existence of the new reality other that Himself,
namely the universe (Prov. 8:22-31; Jer. 10:12; Rev. 14:7). Creation rests
totally on God’s wisdom and activity.
III.5.2
Historical Presence
The Bible conceives God’s presence in the
world as His historical dwelling with His people. (Isa. 57:15; Acts 17:25; Heb.
1:3). God relates with the world in various ways.
III.5.3
Providence
The word “Providence” comes from the Latin providere,
which means to foresee. This refers to the revelation regarding God’s
government of the world and the universe. Providence involves a multiplicity of
divine actions, all of them related to the development of human and universal
history (Job 1:6-12; Isa. 14:12-20; Eze. 28:11-19).
III.5.4
Salvation
This implies God’s plan which is grounded in
divine salvific actions: Christ’s death and resurrection which play an
essential role in the salvation of humankind and the universe (Col. 1: 20).
GOD
THE FATHER
God the eternal Father is the Creator,
Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious,
slow to anger, and abounding in steadfast love and faithfulness.
God the Father is always misunderstood. Many are aware of Christ’s mission to earth
for the human race and of the Holy Spirit’s role within the individual, but
what has the Father to do with us? Is He
in contrast to the gracious Son and Spirit, totally removed from our world?
Or is He, as some perceive, the ‘Old
Testament God’—a God of vengeance, characterized by the dictum (pronouncement)
‘an eye for an eye, and a tooth for a tooth (Ex. 21:24; Matt. 5:38); an
exacting God who requires perfect works or else one is doomed. A God who appears to be in contrast to the
New Testament’s portrayal of a loving God who stresses turning the other cheek
and going a second mile (Matt. 5:39-41).
The
Fatherhood of God in the OT
The idea of God as Father is not alien
(foreign) in the Old Testament. When God
is called Father in the OT, His tender care toward His chosen people is
emphasized. In the wilderness God bore
Israelites “as a man bears his son” (Deut. 1:31). Moses called the attention of the children of
Israel to God’s tender care by challenging them, “Is not he your father, who
created you, who made you and established you?” (Deut. 32:6).
God as a Father pities (Ps. 103:13), and
disciplines (Prov. 3:12) His children.
God Himself addressed Israel as “my son” (Hosea 11:1, 8). In turn, the people acknowledged God as their
Father (Isa. 63:13; 64:8; Mal. 2:10).
Yahweh is said to be the Father of the King (2 Sam. 7:14; Ps. 2:7); the
relationship between God—the source of wisdom, and authority—and the King, His
representative, is emphasized. God
demonstrated His character By His gracious acts He proclaimed before Moses (Ex.
34:6, 7).
At Sinai God expressed His desire to be
Israel’s friend—to be with them (Ex. 25:8).
Because it was God’s earthly dwelling place, this sanctuary became the
focal point of Israel’s religious experience.
Being eager to establish lasting
relationships, God made solemn covenants with people like Noah (Gen. 9:1-17)
and Abraham (Gen. 12:1-3, 7). These
covenants reveal a personal, loving God interested in His people’s concerns.
A
Redeemer God
God miraculously led a nation of slaves to
liberty. This great redemptive act is
the backdrop for the entire Old Testament and an example of His longing to be
our Redeemer. God is not distant,
detached, uninterested person but One very much involved in our affairs (Ps.
8:3, 4; 18:1, 2; 22:24). David saw God
as One in whom we can find refuge. The
Godhead was a refuge (Ps. 27:5; 46:1; 125:2).
A
God of Faithfulness
God is depicted as loving Israel as a husband
loves his wife. The book of Hosea
illustrates God’s faithfulness in the face of flagrant unfaithfulness and
rejection on the side of the Israelites.
God’s continuing forgiveness reveals His character of unconditional
love.
Although God permitted Israel to experience
the calamities caused by her unfaithfulness—attempting to correct her ways—He
still embraced her with His mercy (Isa. 41:9, 10). God reminds His people of His redemptive attitude
(Isa. 44:21, 22).
God
the Father in the New Testament
The God of the Old Testament does not differ
from the God of the New Testament. God
the Father is depicted as the originator of all things, the father of all true
believers, and in a unique sense the father of Jesus Christ.
The
God of Jesus Christ
Jesus of Nazareth, in whom the dwelt “the
whole fullness of deity” (Col. 2:9) presented God as His Father. In His prayers, He referred to God as His
Father (Matt. 26:39, 42; Luke 10:22) or simply “Father” (Mark 14:36; Luke
10:21; John 11:41). In the discourse on the bread of life, Jesus called God
Father (John 6:27). Further, the NT
bears witness to God as the Father of Jesus Christ. Paul spoke of God as “the Father of our Lord
Jesus Christ” (Col. 1:3).
Jesus, God the Son, provided the most
profound view of God the Father when He, as God’s self-revelation, came in
human flesh (John 1:1, 14) declaring Him to people (John 1:18). To know Jesus is to know the Father (John
14:9).
Jesus revealed His Father as a giving God. We are His giving at Creation, at Bethlehem,
and at Calvary. In Creating, the Father
and the Son acted together. At
Bethlehem, He gave Himself as He gave His Son to be born into this sin-polluted
earth.
At Calvary, the Father, being divine,
suffered the pain of being separated from His Son-in life and death. God the Father suffered with Christ, giving
us a greater testimony about Himself.
Jesus’ favorite theme was the tenderness and
abundance love of God (Matt. 5:44, 45; Luke 6:35, 36). Christ knew that revealing the precious love
of His Father was the key to bringing people to repentance (Rom. 2:4).
The
Father of All Creation
Paul identifies the Father, distinguishing
Him from Jesus Christ: “There is only one God, the Father, of whom are all things,…and
one Lord Jesus Christ, through whom are all things, and through whom we live”
(1 Cor. 8:6; Heb. 12:9; John 1:17; Eph. 3:14, 15).
The
Father of All Believers
In the New Testament times this spiritual
father-child relationship exists not between God and the nation of Israel but
between God and the individual believer.
Jesus provides the guidelines for this relationship (Matt. 5:45;
6:6-15), which is established through the believer’s acceptance of Jesus Christ
(John 1:12, 13). Through the redemption
Christ has brought about, believers are adopted as God’s children. The Holy Spirit facilitates this relationship
(Gal. 4:5, 6; Rom. 8:15, 16).
In conclusion, the Father anticipates the
Second Advent, when the redeemed will finally be brought into their eternal
home. Then His sending of “His only
begotten Son into the world, that we might live through Him” (1 John 4:9) will
come to reality. Only unselfish love
explains why, though we are His enemies, “we are reconciled to God through the
death of His Son” (Rom. 5:10). How could
we spurn (reject) such love and fail to acknowledge Him as our Father?
GOD
THE SON
God the eternal Son became incarnate in Jesus
Christ. Through Him all things were
created, the character of God is revealed, the salvation of humanity is
accomplished, and the world is judged.
Forever truly God, He became also truly man, Jesus the Christ. He was conceived of the of the Holy Spirit
and born of the virgin Mary. He lived
and experienced temptation as human being but perfectly exemplified the
righteousness and love of God. By His
miracles He manifested God’s power and was attested as God’s promised
Messiah. He suffered and died
voluntarily on the cross for our sins and in our place, was raised from the
dead, and ascended to minister in the heavenly sanctuary on our behalf. He will come again in glory for the final
deliverance of His people and restoration of all things.
The
Incarnation: Predictions and Fulfillment
God’s plan to rescue sinners (John 3:16; 1
John 4:9) convincingly demonstrates His love.
In this plan His Son was “foreordained before the foundation of the
world” as the sacrifice for sin, to be the hope of human race (1 Peter 1:19,
20). He was to bring back to God and
provide deliverance from sin through the destruction of the works of the devil
(1 Peter 3:18; Matt. 1:21; 1 john 3:8).
Sin had separated Adam and Eve from the
source of life and should have resulted in their immediate death. But in accordance with the plan laid before
the foundation of the world (1 Peter 1:20, 21), God the Son stepped between
them and divine justice, bridging the gulf and restraining death. Even before the cross, then, His grace kept
sinners alive and assured them of salvation.
But to restore us fully as sons and daughters of God, He had to become a
man (Incarnation). Adam and Eve were
given hope thorough the promise of the coming Redeemer.
God’s law demanded the life of the
sinner. But in His infinite love God
gave His Son, “that whoever believes in Him should not perish but have
everlasting life” (John 3:16). God, the
eternal Son Himself, paid the penalty for sin, so that He can provide us
forgiveness and reconciliation to the Godhead.
The New Testament recognizes Jesus Christ,
the Son of God, as “the Lamb of God who takes away the sin of the world” (John
1:29). Through His precious blood, “as a
lamb without blemish and without spot” (1 Peter 1:19), He obtained for the
human race redemption from the ultimate penalty of sin.
Predictions
about a Saviour
Isaiah predicted that the Saviour would come
as a male child and would be both human and divine (Isaiah 9:6). Bethlehem would be His birthplace (Micah
5:2). The birth of this divine-human
person would be supernatural (Isaiah 7:14; Matt. 1:23). The mission of our Saviour was also foretold
by Isaiah (Isa. 61:1, 2; Luke 4:18, 19).
Amazingly the Messiah would suffer rejection (Isa. 53:2-4). A close friend would betray Him (Ps. 41:9)
for thirty pieces of silver (Zach. 11:12).
During His trial He would be spat upon and
beaten (50:6). Those who executed Him
would gamble for the very clothes He wore (Ps. 22:18). None of His bones were broken (Ps. 34:20),
but His side was to be pierced (Zech. 12:10).
In His afflictions He would not resist be “as a sheep before its
shearers is silent, so He opened not His mouth (Isa. 53:7). The innocent Saviour would suffer immensely
for sinners (Isa. 53:4-8).
The
Saviour Identified
Only Jesus Christ has fulfilled the above
prophecies. Scriptures trace His
genealogy to Abraham, calling Him the Son of Abraham, calling Him the Son of
Abraham (Matt. 1:1), and Paul affirms that the promise to Abraham and his seed
was fulfilled in Christ (Gal. 3:16). The
Messianic title ‘Son of David’ was widely applied to Him (Matt. 21:9). He was identified as the promised Messiah,
who would occupy the throne of David (Acts 2:29, 30).
Jesus’ birth was miraculous. The virgin Mary “was found with a child of
the Holy Spirit” (Matt. 1:18-23). A
Roman decree brought her to Bethlehem, the predicted birth place (Luke 2:4-7).
One of Jesus’ names was Immanuel, or “God
With Us,” which reflected His divine-human nature and illustrated God’s
identification with humanity (Matt. 1:18-23).
His common name, Jesus, focused on His mission of salvation (Matt.
1:21). Jesus identified His mission with
that of the Messiah predicted in Isaiah 61:1, 2 (Matt. 1:21). Though He made a profound impact on His
people, His message was generally rejected (John 1:11; Luke 23:18). With few exceptions He was not recognized as
the world’s Saviour. Instead of
acceptance, He met death threats (John 5:16; 7:19; 11:53).
At the end of Jesus’ three-and-half year
ministry, Judas Iscariot, a disciple, betrayed Him (John 13:18; 18:2) for
thirty pieces of silver (Matt. 26:14, 15).
Instead of resisting, He rebuked His disciples for trying to defend Him
(John 18:4-11). Although He was
innocent, when He was arrested people spat upon Him, was beaten, tried,
condemned to death, and crucified (Matt. 26:67; John 19:1-16; Luke 23:14,
15). Soldiers gambled for His clothing
(John 19:23, 24). During crucifixion
none of His bones was broken (John 19:32, 33, 36), and after He died soldiers
pierced His side with a spear (John 19:34, 37).
His disciples recognized His death as the only sacrifice avail to
sinners (Rom. 5:8; Eph. 5:2).
All the offerings and sacrifices had pointed
forward to the all-sufficient sacrifice of the Messiah. When Christ the true Lamb of God, was
sacrificed at Calvary as a ransom for our sins (1 Peter 1:19), type met antitype,
and shadow melded reality. The earthly
sanctuary services were no longer necessary.
Resurrection
of the Saviour
The Bible also predicted the Saviour’s
resurrection (Ps. 16:10; Acts 2:31).
Although He had raised others from the dead (Mark 5:35-42; Luke
7:11-17), His own resurrection demonstrated the power behind His claim to be
the Saviour of the world (John 11:25, 26).
After His resurrection He proclaimed that He is alive forevermore and
that He has the keys of Hades and of Death (Rev. 1:17, 18).
The
Two Natures of Jesus Christ
The Creator of worlds, He in whom was the
fullness of the Godhead became the helpless babe in the manger. Far superior to any of the angels, equal with
the Father in dignity and glory, He yet condescended to wear the garb of
humanity! One can barely grasp the
meaning of this sacred mystery (incarnation), and then only by calling on the
Holy Spirit for enlightenment.
Jesus
Christ is Truly God
What is the evidence that Jesus Christ is
divine? How did He perceive
Himself? Did people recognize His divinity?
- His
Divine Attributes:
Christ possesses divine attributes.
He is omnipotent. He had
said the Father has given Him “all authority…in heaven and on earth” (Matt.
28:18)
He
is omniscient. In Him, Paul said, “are
hidden all the treasures of wisdom and knowledge” (Col. 2:3).
Jesus
asserted His omnipresence with the assurances “Lo, I am with you always, even
to the end of the age” (Matt. 28:20) and Mark 18:20. Due to His incarnation Christ has voluntarily
chosen to be omnipresent through the ministry of the Holy Spirit (John
14:16-18).
The
book of Hebrews attests to His immutability, stating, “Jesus Christ is the same
yesterday, today, and forever (Heb. 13:8).
His
self-existence was evident when He claimed life in Himself (John 5:26); see
also John 1:4; 11:25 affirming that in Him is life original, un-borrowed.
Holiness
is part of His nature (Luke 1:35; Mark 1:24).
He
is love (1 John 3:16).
He
is eternal (Isa. 9:6; Micah 5:2; John 1:2, 3).
- His
Divine Powers and Prerogatives. The works of God are ascribed to
Jesus. He is identified as both the
Creator (John 1:3; Col. 1:16) and the Sustainer or Upholder—“in all things
consist” (Col. 1:17; Heb. 1:3). He
is able to raise the dead with His voice (John 5:28, 29) and will judge
the world at the end of time (Matt. 25:31, 32). He forgave sin (Matt. 9:6; Mark 2:5-7).
- His
Divine Names.
His names reveal His divine nature.
Immanuel—God with us (Matt. 1:23).
He is addressed as Son of God (Mark 1:1; Matt. 8:29; cf. Mark 5:7). The sacred Old Testament name of God—Jehovah,
or Yahweh—is applied to Jesus (Matt. 3:3; Isa. 6:1, 3; John 12:41).
- His
Divinity Acknowledged.
John depicted Jesus as the divine Word that “became flesh” (John
1:1, 14). Thomas acknowledgement
“My Lord and my God” (John 20:28); Paul—“who is over all, the eternally
blessed God” (Rom. 9:5); Hebrews—God and Lord of Creation (Heb. 1:8, 10).
- His
Personal Testimony.
Jesus Himself claimed equality with God. He identified Himself as the “I AM”
(John 8:58). He called God “My
Father” (John 20:17); and His statement “I and my Father are one” (John
10:30).
- His
Equality with God Assumed. His equality with God the Father is
taken for granted in the baptismal formula (Matt. 28:19), the full
apostolic benediction (2 Cor. 13:14), His parting counsel (John 14-16),
and Paul’s exposition of the spiritual gifts (1 Cor. 12:4-6). When He was asked to reveal the Father,
Jesus replied, “He who has seen Me has seen the Father” (John 14:9).
- He
is Worshipped as God.
People worshipped Him (Matt. 28:17; Luke 14:33). All the angels of
the Lord worship Him (Heb, 1:6).
Paul wrote that, “at the name of Jesus every kneel should bow,…and
that every tongue should confess that Jesus Christ is Lord” (Phil. 2:10,
11).
Jesus
Christ is “one in nature,
in character, in purpose” with God the Father. He is truly God!
Jesus
Christ is Truly Man
The Bible testifies that in addition to His
divine nature, Christ has a human nature (1 John 4:2, 3). Christ’s human birth, development, characteristics,
and personal testimony provide evidence of His humanity.
- His
Human Birth.
John 1:14-“The Word became flesh and dwelt among us.” Here ‘flesh’ means human nature—a nature
inferior to His heavenly one. Paul
says, “God sent forth His Son, born of a woman (Gal. 4:4). Christ was made in “the likeness of men”
and “in human form” (Phil. 2:7, 8, RSV).
This manifestation of God in human nature is “the mystery of
godliness” (1 Tim. 3:16).
- His
Human Development.
Jesus was subject to the laws of human development; He “grew and
became strong in spirit, filled with wisdom” (Luke 2:40, 52). Throughout His boyhood He was subject to
His parents (Luke 2:51).
- He
was Called a Man.
John the Baptist and Peter referred to Him as “a Man” (John 1:30;
Acts 2:22). He is the Man who
brought “the resurrection of the dead” (1 Cor. 15:21); the “one Mediator
between God and men, the Man Christ Jesus” (1 Tim. 2:5). In addressing His enemies, Christ refers
to Himself as Man (John 8:40).
Jesus
favorite designation which He used 77 times, was “Son of Man” (Matt. 8:20;
26:2). The title Son of God focuses the
attention of His relationship with Godhead.
The name Son of man emphasizes His solidarity with the human race
through His incarnation.
- His
Human Characteristics.
Christ was to be truly human; this was part of His mission. Thus, it was necessary that He possesses
the essential characteristics of human nature—He was “flesh and blood”
(Heb. 2:14); He was made “like His fellow human beings (Heb 2:17). He possessed the same mental and
physical susceptibilities as the rest of humanity: hunger, thirst,
weariness, and anxiety (Matt. 4:2; John 19:28; 4:6; Matt. 26:21; 8:24).
In
His ministry to others He revealed compassion, righteous anger, and grief
(Matt. 9:36; Mark 3:5). At times He felt
troubled, and sorrowful, and He even wept (Matt. 26:38; John 12:27; 11:33, 35;
Luke 19:41).
- The Necessity
(Reasons) of Christ’s Taking Human Nature.
- To
be the High Priest for the human race (Heb. 4:14-16)
- To
save even the most degraded person (Phil. 2:7).
- To
give His life for the sins of the world (Heb 2:9).
- To
be our example (1 Peter 2:21; John 13:15).
The
Union of the Two Natures
The person of Jesus Christ has two natures:
divine and human. In Him, these two
natures were merged into one person.
The
Necessity of the Union of the Two Natures
- To reconcile
humanity with God (2 Peter 1:4).
- To Veil Divinity
with Humanity (Phil. 2:6-8).
- To Live
Victoriously (John 5:19, 30; 8:28).
The
Offices of Jesus Christ
- Christ the
Prophet (Deut. 18:18; Luke 13:33)
- Christ the
Priest (Heb. 7)
- Christ the King
(Ps. 103:19; Jer. 23:5, 6)
- The
Kingdom of Grace (Mark 1:15).
Through the deepest humiliation—death on the cross—Christ
established the kingdom of grace.
- The
Kingdom of Glory. The kingdom of
glory will be established with cataclysmic event of Christ’s return
(Matt. 24:27, 30, 31, 32).
GOD
THE HOLY SPIRIT
God the eternal Spirit was active with the
Father and the Son in Creation, incarnation, and redemption. He inspired the writers of Scripture. He filled the Christ’s with power. He draws and convicts human beings and those
who respond He renews and transforms into the image of God. Sent by the Father and the Son to be always
with His children, He extends spiritual gifts to the church, empowers it to
bear witness to Christ, and in harmony with the Scriptures leads into all
truth.
Who
is the Holy Spirit?
The Bible reveals that the Holy Spirit is a
person, not an impersonal force.
Statements like “It seemed good to the Holy Spirit, and us” (Acts
15:28), reveal that the early believers viewed Him as a person. Christ also spoke of Him as a distinct person
(John 16:14). Scriptures referring to
the triune God describe the Spirit as a person (Matt. 28:19; 2 Cor. 13:14).
The Holy Spirit has personality. He strives (Gen. 6:3), teaches (Luke 12:12), convicts (John 16:8), directs church affairs (Acts 13:2), helps and intercedes (Rom. 8:26), inspires (2 Peter 1:21),
and sanctifies (1
Peter 1:2). These activities cannot be
performed by a mere power, influence, or attribute of God. Only a person can do them.
The
Holy Spirit is Truly God
Scripture views the Holy Spirit as God. Peter told Ananias that, in lying to the Holy
Spirit, He had lied not “to men but to God” (Acts 5:3, 4). Scripture associates divine attributes with
the Holy Spirit. He is life—Paul
referred to Him as the “Spirit of life” (Rom. 8:2). He is truth—Christ called Him the “Spirit of
truth” (John 16:13). The expressions
“love of the Spirit” (Rom. 15:30) and “the Holy Spirit of God” (Eph. 4:30) reveal
that love and holiness are part of His nature.
The Holy Spirit is omnipotent. He distributes spiritual gifts “to each one
individually as He wills” (1 Cor. 12:11).
He is omnipresent. He will
“abide” in His people “forever” (John 14:16).
He is also omniscient because “the Spirit searches all things, yes “the
deep things of God and no one knows the things of God except the Spirit of God”
(1 Cor. 2:10, 11).
The works of God are also associated with the
Holy Spirit. Creation and resurrection
both involve Him (Job 33:4; Ps. 104:30; Rom. 8:11). The Holy Spirit is considered equal with the
Father and the Son in the baptismal formula (Matt. 28:19), the apostolic
blessing (2 Cor. 13:14), and the spiritual gifts discourse (1 Cor. 12:4-6).
The
Holy Spirit and the Godhead
From eternity, God the Holy Spirit lived
within the Godhead as the third member.
The Father, Son, and Spirit are equally self-existent. The truth about God the Holy Spirit is best
understood as seen through Jesus. He
comes to believers as the “Spirit of Christ”—He does not come in His own right,
carrying His own credentials. His
activity in history centers on Christ’s mission on salvation.
The Holy Spirit was actively involved in
Christ’s birth (Luke 1:35), confirmed His public ministry at baptism (Matt.
3:16, 17), and brought the benefits of Christ’s atoning sacrifice and
resurrection to humanity (Rom. 8:11).
In the Godhead the Holy Spirit seems to
fulfill the role of executor. When the
Father gave His Son to the world, He was conceived of the Holy Spirit (Matt.
1:18-20). The Holy Spirit came to
complete the plan, to make a reality.
The Holy Spirit’s intimate involvement in
creation is seen in His presence at Creation (Gen. 1:2). We can see reflections of the Spirit’s
creative work in His re-creative work within each individual who is open to
God. God carries His work within
individuals through the Creator Spirit.
The
Promised Spirit
In Old Testament times the Spirit equipped
certain individuals to perform special tasks (Num. 24:2; Judges 6:34; 1 Sam.
10:6). At times He is in persons (Ex.
31:3; Isa. 63:11). Genuine believers
have always had an awareness of His presence, but prophecy predicted a pouring
out of the Spirit “on all flesh” (Joel 2:28)—a time when a greater
manifestation of the Holy Spirit will usher in a new age.
Just before the hours of His death, Jesus
promised His disciples of the coming of the Holy Spirit (John 14:16, 17). Not until after His resurrection did Jesus
breathe the Spirit on His disciples (John 20:22; Luke 24:49). This power mentioned in Luke would be
received “when the Spirit has come upon you,” making believers His witnesses to
the ends of the earth (Acts
1:8).
At Pentecost, fifty days after Calvary, the
new age burst forth with all the power of the Spirit’s presence (Acts
2:2-4). The missions of both Jesus and
the Holy Spirit were totally interdependent.
Jesus was conceived of the Holy Spirit, baptized by the Holy Spirit
(Mark 1:9, 10), led by the Spirit (Luke 4:1), performed His miracles through
the Spirit (Matt. 12:24-32), offered Himself at Calvary through the Spirit
(Heb. 9:14, 15) and was resurrected by the Spirit (Rom. 8:11). The astounding truth is that our Lord is
willing to pour out His Spirit on all who earnestly desire Him.
The
Mission of the Holy Spirit
1. His Mission to the World. We can acknowledge Christ’s Lordship only
through the influence of the Holy Spirit (1 Cor. 12:3). We are given the assurance that, through the
Holy Spirit, Christ, “illuminates every man who comes into the world” (John
1:9). His mission is to “convict the
world of sin, and of righteousness, and of judgment (John 16:8).
First,
the Holy Spirit brings to us a deep conviction of sin, especially the sin of
not accepting Christ (John 16:9).
Second, the Spirit urges all to accept the righteousness of Christ. Third, the Spirit warns of judgment, a
powerful tool in stirring up sin-darkened minds to the need of repentance and
conversion.
2. His Mission for Believers.
a.
He assists believers: When introducing the Holy Spirit, Christ
called Him “another Parakletos” (John 14:16). This Greek word has been translated as
“Helper, Comforter, Counselor”, and can also mean “Intercessor, Mediator, or
Advocate.” The Spirit guides us to
Christ and manifests Christ’s grace. One
of His greatest contributions is the application of Christ’s redeeming grace to
people (1 Cor. 15:10; 2 Cor. 9:14; James 4:5, 6).
b.
He brings the truth of Christ:
The function of the Holy Spirit is to bring to our remembrance all
things that Christ has said to us (John 14:26) and guides us into all truth
(John 16:13). His testimony testifies to
Jesus Christ (John 15:26; 16:13, 14).
c.
He guides the operation of the church: As the abiding center of
authority in matters of faith and doctrine, the way in which He leads the
church accord fully with the Bible. The
Holy Spirit was intimately involved in administering the apostolic church (Acts
13:1-4). Paul reminded church elders
that they had been put into their position by the Holy Spirit (Acts
20:28). The Holy Spirit played an
important role in resolving serious difficulties that threatened the unity of
the church (Acts 15:28).
d.
He equips the church with spiritual gifts. The Holy Spirit has bestowed special gifts on
God’s people. In the OT times, “the
Spirit of the Lord” came “upon” individuals, giving them extraordinary powers
to lead and deliver Israel (Judges 3:10; 6:34; 11:29) and the ability to
prophecy (Num. 11:17, 25, 26; 2 Sam. 23:2).
The Spirit came upon Saul and David when they were anointed as rulers of
God’s people (1 Sam. 10:6, 10; 16:13).
To some people, the infilling of the Spirit brought unique artistic
skills (Ex. 28:3; 31:3; 35:30-35).
In
the early church, it was through the Holy Spirit that Christ bestowed His gifts
on the church. The Spirit distributed as
He saw fit, thus benefiting the whole church (Acts 2:38; 1 Cor. 12:7-11). He provided the special power to proclaim the
gospel to the ends of the earth (Acts 1:8).
e.
He fills the hearts of believers.
Jesus pointed out the necessity of being born of water and of the Spirit
(John 3:5). Paul confirms the importance
of the baptism of the Holy Spirit with an urgent appeal that believers “be
filled with the Spirit” (Eph. 5:18).
The
Spirit is crucial. All of the changes
Jesus Christ effects in us come through the ministry of the Spirit. As believers, we should be aware that without
the Spirit we accomplish nothing (John 15:5).
Today,
the Spirit directs our attention to the greatest gift of love god proffers in
His Son. He pleads that we not resist
His appeals, but that we accept that only way whereby we can be reconciled to
our loving and gracious Father.
Social Plugin