Ordination copy for me
Testimony
My name is Andrew Self. I was born on November 6th, 1980 in Buenos Aires, Argentina. My parents, Ronald & Christine Self, have served God faithfully in Argentina for more than 25 years. I was blessed to have grown up in a family that always kept God in first place.
I was saved when I was six years old through the ministry of a missionary couple in Argentina. I had heard the gospel message several times. I knew that I was a sinner, and that the only way to have eternal life and a relationship with God was to accept Jesus as my personal Savior. I was later baptized at the age of twelve.
A few months later, during a Mission conference, a national Argentine speaker came to share of the need there was for the gospel to be preached in Argentina. That night the Lord planted a desire/burden in my heart and called me to serve Him in full time ministry.
This call was an inward call. I believe that through His Spirit, God speaks to those persons He has called to serve in His Church. I believe that there are four things involved in the call of God. First, God places a Desire (1Timothy 3:1). Second, the Person called must be Godly (1 Timothy 3:2-7). Third, the Person called must be gifted (Ephesians 4:11-13). Fourth, the Church must clearly notice the call of God in that persons’ life (Acts 13:1-3).
God continued to make that desire grow through several opportunities of ministry. When I was twelve I was given the opportunity to help my junior church leaders and learn from their leadership. When I was a teenager I had several opportunities of preaching before the congregation and also was given some leadership among the youth group.
During my college days I was blessed with being able to return to Argentina during summer breaks and being involved in Pastoral Internships. Through these various ministries my desire to serve God increased and it was during this time that the Lord made it clear he wanted me to serve Him as a missionary back in Argentina.
The Lord has burdened us with returning to Argentina to reach the upper class of Argentina. It is our desire to reach the lost, to disciple believers, and to train Christian leaders in Argentina. “And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry” (1 Timothy 1:12).
1. Recognize your sin: The first step to salvation is recognizing that there is sin in your life. The following verses identify that there is sin in the lives of all men and women.
Romans 3:23 - All have sinned and fall short of the glory of God.
Romans 3:10 - There is no one righteous, not even one.
2. Penalty for Sin: Based on the following verse, explain that the death is not a worldly death, but it is an eternal death; separation from God for eternity.
Romans 6:23a - The wages of sin is death.
3. God’s Gift: God’s gift to man is salvation, eternal life, through the death on the cross and resurrection of Jesus Christ, God’s son. We are not deserving of this gift because we are sinners, but God gave us this gift because of his love for us.
Romans 6:23b - The gift of God is eternal life in Christ Jesus our Lord.
Romans 5:8 - God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
4. Become part of the family of God: These verses identify the need to take action in order to find salvation.
Romans 10:9 - That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved.
Romans 10:13 - Everyone who calls on the name of the Lord will be saved.
5. No Condemnation: Once you have prayed to accept Jesus Christ, you no longer have any condemnation. That means that you will not be punished for your sins because you have received forgiveness through Jesus Christ.
Romans 5:1 - We have been justified through faith, we have peace with God through our Lord Jesus Christ.
Romans 8:1 - Therefore, there is now no condemnation for those who are in Christ Jesus.
I. Scripture
The Bible, which is made up of the Old and New Testaments, is the written Word of God which He has revealed to us. Christ himself uses the Old Testament Scriptures and emphasizes that it is the Word of God (Luke 24:44). The Apostles also viewed the Scriptures as being of divine origin.
A. Inspiration
I believe that both the Old Testament and the New Testament are the complete, inspired and inerrant Word of God.
Inspiration means “God-breathed” (2 Timothy 3:16; 1 Corinthians 2:12-13) and refers to God administrating the human authors of the Scriptures to use their own personality and style to compose and to record God’s revelation towards man, without any error in the original autographs (2 Peter 1:20-21).
B. Finality
The sixty-six books of the Bible are usually referred to as the Canon. Canonization refers to the collection and recognition of the sixty-six inspired books, which make up our Bible. It is forbidden in Scripture itself to add or subtract anything from it (Revelation 22:18-19)
(i) "Apostle": 9 The concept of "apostle" is defined especially by the idea of authorization, by the transmission of definite powers. The apostles are Christ's representatives (Mt.10:40; cf. Jn.13:20). In a very special and exclusive manner he entrusted them with the preaching of the Gospel. He also endowed them with the Spirit of truth who would guide them into all the truth (Jn.14:26; 15:26; 16:13-15). They were thus the transmitters of revelation (Heb.2:4). The salvation that appeared in Jesus, first proclaimed by the Lord himself, was validly attested to by the apostles.
(ii) "Witness": The apostles were witnesses of the salvation revealed in Christ. This concept should be understood in a forensic way. The apostles were eyewitnesses and they bear this testimony for the forum of the coming Church and the entire world. This testimony is both oral (preaching) and written (New Testament documents).
(iii) "Tradition": 10 In the New Testament this is a very authoritative concept. It means 'what has been handed down with authority.' In apostolic times equal significance is given to oral and written proclamation. The New Testament writings "are partially the remains and fixation of a previous oral tradition." 11 The source of the New Testament tradition lies in the apostles, e.g. 1 Cor.15:1-4. Paul both receives and transmits tradition. A personal power is involved here, viz. that of the apostles. They had received authority from Christ to do this. The tradition of which the New Testament speaks is therefore not an unchanneled stream which is then perpetuated as the faith or theology of the Church. It is rather the authoritative proclamation entrusted to the apostles, as the witnesses of Christ and as the foundation of the Church.
C. Authority
God’s Word is our only source for doctrine, practical living, and spiritual maturity (2 Timothy 3:16-17). Jesus used the Word of God as an ultimate standard of authority when he came into conflict with other people (Matthew 22:23-33). Scripture also gives the believer all knowledge of life and godliness (2 Peter 1:3).
D. Eternality
Scripture is eternal and everlasting (Matthew 24:35).
E. Illumination
The act of the Holy Spirit to convict the reader of the truth of Scripture and lead the reader to an "extra-exegetical" understanding of the general truth of God's Word.. By "extra-exegetical," I don't mean to imply that the Holy Spirit is not involved in the process of exegesis (the interpretation of a given passage), but that illumination is properly understood to be an aspect of the convicting role of the Spirit, to soften the heart. God speaks to us through His written Word. The Holy Spirit helps us to know that what we are reading is indeed God's Word.
F. Innerancy
Inerrancy is the view that when all the facts become known, they will demonstrate that the Bible in its original autographs and correctly interpreted is entirely true and never false in all it affirms, whether that relates to doctrine or ethics or to the social, physical, or life sciences.
G. Infallibility
The Bible makes no false or misleading statements about matters of faith and practice
Accuracy of Scripture:
None of the original writings, or autographa, still exist. Nevertheless, textual criticism has confirmed that the transmission of these writings have been very accurate. The accuracy of the Old Testament documents are attested to by the Dead Sea Scrolls which gives us copies of parts of the Old Testament almost a thousand years closer to the original texts than previously available. The dependability of the New Testament is confirmed by the availability of a remarkable volume of manuscripts which were written very near the time of the original events.
Hermeneutical principles:
We take the Bible at face value. We generally take everyday things in life as literal or at face value. This is a common sense approach. Even symbols and allegories in the Bible are based on the literal meaning of the scripture; thus the literal meaning is foundational to any symbolic or allegorical meaning.
“When the plain sense of the scripture makes common sense, seek no other sense.” Therefore, take every word at its primary, usual, meaning, unless the facts of the immediate context, studied in the light of related passages and fundamental truths, clearly indicate otherwise.
LITERAL (3a): based on the actual words in their ordinary meaning; not figurative or symbolic /the literal meaning of a passage/.
II. Godhead
A. The Trinity
There is only one God (Isaiah 45:5-6; Ephesians 4:3-6; James 2:19) and He has revealed himself in the Scriptures as three different persons: the Father, the Son, and the Holy Spirit (Matthew 3:16-17; 28:19). These three persons are distinct, but possess one and the same divine nature.
This doctrine is not based on human reason but on what the scripture has revealed to us.
Modalism:
It is a denial of the Trinity which states that God is a single person who, throughout biblical history, has revealed Himself in three modes, or forms. Thus, God is a single person who first manifested himself in the mode of the Father in Old Testament times. At the incarnation, the mode was the Son. After Jesus' ascension, the mode is the Holy Spirit. These modes are consecutive and never simultaneous. In other words, the Father, the Son, and the Holy Spirit never all exist at the same time, only one after another.
B. God the Father
God has always existed (Ex. 3:14). The Bible assumes the existence of God. All of the writers in the Bible assume that God exists (Genesis 1:1). God’s existence is argued in four different ways. Those are the Anthropological, Teleological, Ontological, and Cosmological arguments.
1. The Anthropological view comes from the fact that the conscience and morality which we have clearly indicate that there must be a moral lawgiver (Romans 2:15).
2. The Teleological view argues that design and order in creation imply that there must be an intelligent designer and that designer is God. (Psalm 19:1)
3. The Ontological view is that God is that which nothing greater can be thought.
Since existence is a necessary property of the most perfect being, he must actually exist. (Romans 1:18-20)
4. The Cosmological view is that the universe is an effect which requires an adequate cause. The only adequate cause is God. God is the first-cause (Genesis 1:1).
God created the world from nothing (Genesis 1:1-31; Exodus 11:20, Hebrews 11:3). Through faith in Christ, God becomes our personal Father. The name of God stresses God’s loving care, provision, discipline, new birth and adoption as children (John 1:12; Galatians 3:26; 4:5-6).
Open Theism
It is the teaching that God has granted to humanity free will and that in order for the free will to be truly free, the future free will choices of individuals cannot be known ahead of time by God. They hold that if God knows what we are going to choose, then how can we be truly free when it is time to make those choices since a counter choice cannot then be made by us because it is already "known" what we are going to do.1 In other words, we would not actually be able to make a contrary choice to what God "knows" we will choose thus implying that we would not then be free.
1 John 3:20 it says, "...for God is greater than our heart, and knows all things." Likewise, Peter said to Jesus in John 21:17, "...You know all things; You know that I love You..." God's sovereignty is clearly taught in scripture and His sovereignty is tied to His omniscience. My opinion is that openness is a dangerous teaching that undermines the sovereignty, majesty, infinitude, knowledge, existence, and glory of God and exalts the nature and condition of man's own free will. Though the open theists will undoubtedly say it does no such thing, it goes without saying that the God of open theism is not as knowledgeable or as ever present as the God of orthodoxy.
The Attributes of God:
a. Self Existent (Acts 17:24-25)
- God needs nothing outside of Himself. He is the great “I am.”
b. Eternal (Psalm 90:2; Genesis 21:33)
- God had no beginning and has no end.
c. Omnipresent (Psalm 139:7-12)
- God is everywhere present with His whole being at all times.
d. Omniscient (Psalm 139:1-4)
- God knows everything, things actual and possible,
effortlessly and equally well.
e. Omnipotent (James 4:13-15)
- God is all-powerful and able to do anything consistent with
His own nature.
f. Immutable (Hebrews 1:12; James 1:17)
- God is unchangeable and unchanging.
g. Infinite (1 Kings 8:27; Acts 17:24-28)
- The divine nature is without limits and God is not limited by, nor contained by the universe.
h. Holy (Leviticus 11:44; Joshua 24:19)
- God is set apart from all others due to His purity and
majesty.
i. Righteous/Just (Psalm 89:14; 11:7)
- There is no law, which is violated by anything in His
nature.
j. Merciful (1 Peter 1:3)
- God does not deal with His creatures as they deserve.
k. Good (Matthew 19:17)
- God works to the benefit of His creation.
l. Love (1 John 4:8,16)
- God seeks the highest good and glory of His perfections.
m. Graceful (Eph. 1:7; 2:8; 2 Thessalonians 2:16; Titus 2:11)
- God lavishes on man unearned and unmerited favor.
n. Faithful (1 Thessalonians 5:24; 1 Corinthians 1:9)
- In God there are no inconsistencies that would allow His
creation to become untrustworthy of Him.
C. God the Son
Jesus Christ is the second person of the trinity. He is the eternal Son of God, who existed before his incarnation.
He demonstrates the same attributes as God the Father. He is eternal (John 8:58), Omnipotent (Matthew 28:18), Omniscient (John 4:29), and Omnipresent (Matthew 28:20).
1. His Character
a. He is the eternal and only Son of God (John 1:18).
b. He was conceived of the Holy Spirit and born of the Virgin Mary (Isaiah 7:14, Luke 1:35).
c. He took human form, making himself incarnate by becoming flesh (John 1:14).
d. He took the form of man yet always remained God and never sinned (2 Corinthians 5:21).
The purity of the Mediator: He knew no sin. (2.) The sacrifice he offered: He was made sin; not a sinner, but sin, that is, a sin-offering, a sacrifice for sin. (3.) The end and design of all this: that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Note, {1.} As Christ, who knew no sin of his own, was made sin for us, so we, who have no righteousness of our own, are made the righteousness of God in him.
e. He is one hundred percent God and one hundred percent human (2 Corinthians 5:10; Heb. 13:8).
2. His Mission
a. The Lord Jesus Christ came to satisfy the law by taking the place of sinners and providing an adequate punishment for sin (Romans 5:11, 1 Corinthians 15:3, 4).
b. He died on the cross as the sacrifice for our sins (2 Corinthians 5:21).
c. This substitutionary death of Christ Jesus and his resurrection provide the only grounds for salvation to all who believe. Only those who receive Jesus Christ by faith are saved, and become children of God (Ephesians 2:8-9).
3. His Resurrection
a. He rose from the dead and was seen by many witnesses. His return at the rapture is imminent. Seven years later He will return in glory to restore the earthly kingdom and to restore the nation of Israel during the millennium (Revelation 20:11-15).
b. He now functions as our High Priest (Hebrews 4:14-16).
Kenosis – Emptying Himself
Context. The kenoticist violates one of the fundamental rules of exegesis. He reads the text: "Who being in the form of God, emptied Himself," and ascribes the emptying to the divine nature.
The immediate context for "ekenosen," however, is Christ's human nature.
Listing the key phrases in the light of Christ's two natures will help show the context of the kenosis.
Verse 6a: "who, although He existed in the form of God" - This is clearly a statement regarding Christ's divine nature. Christ was and is God.
Verse 6b: "did not regard equality with God a thing to be grasped" - This is clearly a statement regarding Christ's human nature. Would it make any sense for Paul to state that Christ, as God, did not regard equality with God as a thing to be grasped since He was already God? Is the idea of God regarding equality with God a thing to be grasped a sensible issue to raise? It is only as man that Christ did not regard equality with God a thing to be grasped. This alone makes sense.
Verse 7a: "but emptied Himself" - ekenesen - As man Christ emptied himself.
Verse 7b: "taking the form of a bond-servant" - A clear statement of Christ's humanity.
Verse 7c: "and being made in the likeness of men" - A clear statement of Christ's humanity.
Verse 8a: "Being found in appearance as a man" - Obvious reference to Christ's humanity.
Verse 8b: "He humbled Himself by becoming obedient to the point of death, even death on a cross." - Christ humanity. Spirit cannot die.
In summary Paul provides one statement regarding Christ's divinity, contrasted by a statement regarding his humanity, followed then by "ekenosen," which is then followed by four statements regarding Christ's humanity. The context clearly indicates that it was only as man that Christ emptied himself
Referring to the kenosis in Philippians 2:5-7, John Calvin writes: "In order to exhort us to submission by His example, he shows, that when as God he might have displayed to the world the brightness of His glory, he gave up His right, and voluntarily emptied Himself; that he assumed the form of a servant, and, contented with that humble condition, suffered His divinity to be concealed under a veil of flesh."20
Neither Christ's divinity, nor His Divine attributes, nor the use of those attributes, nor His glory, was in any way emptied. Rather, these were "concealed under a veil of flesh."21 There is a distinct difference between emptying and concealing. If I were on a family vacation, and if I carried all my money in my wallet, I'd much prefer that my wallet be concealed than emptied. There is a big difference.
D. God the Holy Spirit
The Holy Spirit is the third person of the Trinity and has the same divine essence as God the Father and God the Son. The Holy Spirit is eternal (Hebrews 9:14), omniscient (1 Corinthians 2:10-11), omnipresent (Psalm 139:7-10), and is referred to as God (Acts 5:3-4).
The Personhood of the Holy Spirit (has emotions, is aware, speaks, knows)
- Grieves: Isaiah 63:10, "But they rebelled and grieved His Holy Spirit; Therefore, He turned Himself to become their enemy, He fought against them." Eph. 4:30, "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption."
- Loves: Rom. 15:30, "Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me."
- Has a mind: Rom. 8:27, "and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God."
- Speaks: 2 Sam. 23:1, "The Spirit of the LORD spoke through me; his word was on my tongue." (Acts 8:29, Acts 10:19, Acts 11:12;Acts 13:2, Acts 21:11, Acts 28:25, 1 Tim. 4:1, Heb. 3:7-8, Rev. 2:7)
- Knows: 1 Cor. 2:11, "For who among men knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God." The Holy Spirit is distinguished from God the Father and God the Son. His divine works are many. He inspired the Scripture (2 Peter 1:20-21); He regenerates hearts (Titus 3:5), and He created all things (Genesis 1:2; Job 33:4; Psalm 104:29-30).
The Holy Spirits primary ministry is to glorify the Lord Jesus Christ (John 16:14). He also convicts men of their sin (John 16:7-9), regenerates the believer (John 3:5), seals the believer by uniting them to the body of Christ (2 Corinthians 1:21-22; 1 Corinthians 12:13), and guides and instructs the believer to godly living (John 16:13; Galatians 5:22-23).
The Holy Spirit also imparts spiritual gifts to the believer in order to use them for service in the body of Christ. These Spiritual gifts are given to better equip the church of God, and also to be used for the glory of God (Ephesians 4:12; 1 Peter 4:11). The Holy Spirit imparts these special abilities when we deposit our faith and trust in Christ (1 Corinthians 12:7-11).
Baptism in the Holy Spirit: This can be defined as: at the moment of salvation, the Holy Spirit places a believer into permanent union with Christ and with other believers in the Body of Christ. 1 Corinthians 12:13 and Romans 6:1-4 are the central passages in the Bible where we find this doctrine.
The filling of the Holy Spirit is how He empowers and controls us (Acts 4:31; Ephesians 5:18).
The indwelling of the Holy Spirit is God the Holy Spirit taking up permanent residence in our lives (John 14:17; Romans 8:9-11; 1 Corinthians 3:16; 6:19; 1 John 4:4).
The sealing of the Holy Spirit is God marking us as His permanent possession (Ephesians 1:13-14).
III. Creation
I believe that God created the world according to Genesis 1:1. I believe that God created everything out of nothing (Hebrews 11:3). I believe that creation consisted of six 24 hour days where everything was created, and on the seventh day, God rested from His labor, giving us an example of rest.
1. The phrase “the evening and the morning” which occurs over 100 times in the
Old Testament and is never used to mean anything other than a literal day.
2. God working six days and resting on the seventh is a pattern for mans weekly
cycle (Exodus 20:11; 31:17).
I believe that the Trinity was involved in creation (Genesis 1:6, Colossians 1:15-19).
Not only was everything created by God, but it remains because it all consists in Him (Colossians 1:15-19).
IV. Angels
Angels are powerful spiritual beings that were created by God himself, and were made greater than man (Psalm 8:4-5). There are a host of angels that were created to serve and worship God (Nehemiah 9:6; Psalm 148:2, 5).
A. Holy Host
In the Scriptures angels are referred to as the heavenly host, referring to the immeasurable number of angels. “Sons of God”, speaks about their godlike qualities, and “holy ones,” demonstrates their moral character (Psalm 89:6; Job 1:6; Psalm 89:5, 7).
There are various types and classifications of angels. There are chief princes (Daniel 10:13), seraphim (Isaiah 6:2-6), ruling angels (Ephesians 3:10), Guardian angels (Hebrews 1:14), and the ministering spirits (Hebrews 1:13).
These angels were created sinless, but because of pride now form two groups, the elect angels and fallen angels (Luke 2:13-15; Isaiah 14; Ezekiel 28; Matthew 25:41).
B. Satan
The Scriptures affirm the existence of an angel known as Satan. He is the main person involved in bringing evil into the world. He was created a beautiful cherub (Ezekiel 28:12-14). He was created in the highest rank of all the angels (Ezekiel 28:12-14). In his pride he wanted to be like God and he sinned (Ezekiel 28:12-16; Isaiah 14:13-14).
He currently is the prince and god of this world (John 4:30; 2 Corinthians 4:4). Satan is actively looking to see who he can devour (1 Peter 5:8). God created a place for the judgment and punishment of Satan himself. His destiny is the lake of fire (Revelation 12:10).
C. Demons
Demons were originally created as part of the angelic hosts. When Satan himself sinned, some angels followed him in a rebellion against God. These demons are lead by Satan himself (Revelation 12:7-9). They currently carry out Satan’s rebellion, and are destined to spending eternity in torment (Matthew 8:29).
Can A Christian be demon possessed? The Bible does not explicitly state whether a Christian can be possessed by a demon. However, since a Christian is indwelt by the Holy Spirit (Romans 8:9-11; 1 Corinthians 3:16; 6:19), it would seem extremely unlikely that the Holy Spirit would allow a demon to possess the same person He is indwelling. While we recognize that this is a controversial issue, we strongly hold to the belief that a Christian cannot be possessed by a demon. We believe there is a sharp difference between being possessed by a demon, and being oppressed / influenced by a demon. Demon possession involves a demon having direct control over the thoughts and/or actions of a person (Luke 4:33-35; 8:27-33; Matthew 17:14-18).
V. Mankind
A. Creation of Man
God created the world from nothing. He did this in six literal 24 hour days. In that process of creation, He created man. Man was created straight out of the mind of God. The creation of man was according to the purpose, plan, and good pleasure of God. Man was created on a sixth literal day, not as a result of an evolutionary process. (Genesis 1:26-27)
Man was created in the image of God (Genesis 1:26-28; 5:1). “Image” means that Man is a personal being who possesses attributes shared with God alone.
1. Man is intelligent (Colossians 3:10).
2. Man is emotional (Genesis 3:8).
3. Man is moral (Genesis 1:31; Acts 11:24).
4. Man possesses a will (Genesis 3:6-7).
Male and female were created equal, but with different functional positions to complement one other (1 Corinthians 11:8-11).
Man was created in a sinless state and lived in a perfect environment (Genesis 2:8-15; Romans 5:12). This sinless state meant that man lived in unconfirmed holiness, was upright, and perfect, and also had the freedom to choose between right and wrong (Genesis 1:31).
Man had a choice to obey or disobey the Lord God. Man chose to sin (Genesis 3:6-12). Because of his sin, he was removed from Eden, and sin passed to all men (Romans 5:12). Our personhood and sin nature comes from our relationship with Adam’s headship of the human race.
B. Judgment of Man
The ultimate destiny of man is that of resurrection, resurrection to life or resurrection unto damnation (John 5:29).
1. Unbelievers
a. The final resurrection includes all unregenerate dead from all of history (John 5:28-29).
b. The destiny of the unbeliever is condemnation (Revelation 20:15; John 3:18)
c. Since God is manifest to all, the un-reached have no excuse. Having known God they did not worship him as God (Romans 1:19-23)
d. Men die once and after that the judgment (Hebrews 9:27).
2. Believers
a. There is a bodily resurrection of all church age believers at the
Rapture of the Church (1 Thessalonians 4:13-18).
b. Believers shall not receive condemnation (John 5:24).
c. The works of believers will be judged (Romans 14:10-13;
2 Corinthians 5:10) and rewards will be given.
d. Believers will enjoy eternity with God (Ephesians 2:5-6).
3. Infants
a. The Bible teaches that death is the penalty for Adam’s Sin (Romans 5:12, 15, 17). Therefore, infants are also under sin.
b. If it were not for the death and resurrection of Jesus Christ, no one, not even infants, would be worthy to enter heaven. But since Jesus died for our sins, we all have hope (John 3:16-18).
c. Faith is not a good work, it is trusting in Christ’s death and resurrection for salvation (John 3:14,15). Faith is not what saves us, but it attaches itself to Christ’s death and resurrection which does save us.
d. David fasted and prayed while his new born was still alive (2 Samuel 12:22-23). Once the baby died, David commented that one day he would join his child in death. However, when his adult son, Absalom, died, David did not speak of going to him, but cried out in anguish (2 Samuel 18:33).
e. All the lost will some day present themselves before the great white throne judgment. Part of the judgment they will face will be based on their personal works (Revelation 20:12-13). Infants who die in infancy have no personal works, this gives us reason to believe that they will not be at this judgment.
f. Condemnation is not just overlooking the Savior, but a stubborn refusal to believe (John 3:18-21). Since infants who die in infancy are not capable of refusal to believe, they are not under condemnation.
g. Those who believe in Christ are called elect (1 Thessalonians 1:4-5; Colossians 3:12). Both faith and election are ways for the benefits of Christ to be applied to individuals. If infants are not capable of saving faith, election alone become a mechanism of how children are chosen to salvation (2 Thessalonians 2:13). Therefore dying in infancy is proof that one is elect.
Flood: Peter prophesied in 2 Peter 3: 3-6 that scoffers would deny the world was destroyed by a flood. He said these willfully ignore this stupendous event. In verses 10-11, a prophecy of the destruction of the entire universe is described, with Noah's Flood used as an analogy. How could a local flood be the analogy for this awful event?
We cannot here reconcile the many complicated geological issues related to the Flood. But, for sure, a cataclysmic, worldwide flood would have had an enormous effect on the surface of the planet. Psalm 104: 8 says, "The mountains rose up; the valleys sank down." Oceans deepened due to the weight of water running off land surfaces into them. With the stupendous weight of new runoff water on the earth's mantle, mountains were uplifted. Today the continents and highest mountains are covered with sea fossils. Half the continental sediments are of oceanic origin. Geologists say this is because, at times, the continents have been under the sea, further confirming a worldwide Flood. Since mountains have waterborne fossils at their highest elevations (including Mt. Everest), it is evident that they were all under water at some time. However, this does not mean the waters had to be deep enough to cover modern Mt. Everest and other high mountains. Mountains were uplifted by the pressures on the earth's mantle. It seems most unfortunate that students of geology do not take the Great Flood into consideration as they attempt to interpret the geological data.
VI. Sin
A. Definition of Sin
Sin is basically disobedience to God. Sin is not simply missing the mark it also is hitting the wrong mark. In the scriptures sin is identified as going astray (Numbers 15:22), moral evil (Hebrews 3:12), and lawlessness (1 John 3:4).
i. Old Testament Words for Sin
1. Chata (Exodus 20:20; Judges 20:16; Proverbs 8:36; 19:2)
- “Missing the Mark to hit another” – used of moral
evil, idolatry.
2. Ra (Genesis 3:5; 38:7; Judges 11:27; Isaiah 45:7)
- “Wicked” – something detrimental as well as
morally wrong.
3. Pasha (1 Kings 12:19; 2 Kings 3:5; Proverbs 28:21; Isaiah 1:2)
- “Transgression” – to rebel
4. Awon ( 1 Samuel 3:13; Isaiah 53:6; Numbers 15:30-31)
- This includes ideas of iniquity and guilt.
5. Shagag (Isaiah 28:7; Leviticus 4:2; Numbers 15:22)
- “to err or go astray” – in relation to stray sheep
and drunkards.
6. Asham (Leviticus 4:13; 5:2-3)
- “To stand guilty before God” – used in relation to
the guilt and sin offerings that were to be
sacrificed in the Tabernacle and the Temple.
7. Rasha (Exodus 2:13; Psalm 9:16; Proverbs 15:9; Ezekiel 18:23)
- “Wicked – the opposite of righteous”
8. Taah (Numbers 15:22; Psalm 58:3; 119:21; Isaiah 53:6; Ezekiel
44:10,15)
- “To wander. Go astray” – this is a deliberate sin,
not accidental.
ii. New Testament Words for Sin
1. Kakos (Matthew 21:41; 24:48; Mark 7:21; Romans 12:17)
- “Bad” – mostly used to indicate moral badness.
2. Poneros (Matthew 7:11; 12:39; Romans 12:9)
- “A moral Evil”
3. Asebes (Romans 1:18; 1 Timothy 1:9; 1 Peter 4:18)
- “Godless”
4. Enochos (Matthew 5:21-22; Mark 14:64; 1 Corinthians 11:27; James 2:10)
- “Guilty – one worthy of death due to their crime”
5. Hamartia (Matthew 1:21; John 1:29; Romans 5:12; 6:1; 1 Corinthians 15:3)
- This is the most frequently used. It is similar to
chata in the Old Testament.
6. Adikia (Romans 1:18; 2 Thessalonians 2:10)
- “Any unrighteous conduct”
7. Anomos (Matthew 12:41; 24:12; 2 Thessalonians 2:8)
- “Lawlessness”
8. Parabates ( Romans 2:23; 5:14; Galatians 3:19; Hebrews 9:15)
- “Transgressor”
9. Agnoein (Acts 17:23; Romans 2:4)
- ignorantly acting in disobedience, yet not
overlooked.
10. Planao (1 Peter 2:25; Matthew 24:5-6; 1 John 1:8; Revelation 12:9;
20:3,8)
- “to go or lead astray”
11. Paraptoma (Romans 5:15-20; Matthew 6:14; 2 Corinthians 5:19;
Galatians 6:1)
- “deliberately falling away”
12. Hypocrisis (Galatians 2:11-21; 1 Timothy 4:2)
- “To interpret falsely, or to follow an
interpretation known to be false; to pretend”.
B. Origin of Sin
Sin originated from the disobedience of Satan himself (Isaiah 14:12-15; Ezekiel 28:12-19). Satan and his angels thought themselves better than God, and in their pride they rebelled against God.
Sin entered the human race during the fall of man. When Adam and Eve sinned its result affected the entire human race (Genesis 3; Romans 5:12). Therefore, through Adam, man received a sin nature.
As God brought forth Adam in His own likeness, man, as in the case of disobedient Adam, brings forth sons and daughters in his own likeness. By one act of disobedience (Rom. 5:19) sin conquered Adam and the whole human race still unborn within him.
C. The Result of Sin
The result of sin is physical and spiritual death (Genesis 2:17; Romans 6:23). The punishment of sin was eternal death. Mankind became totally depraved and not one follows after God. There is nothing that man can do in and of himself to earn the saving favor of God (Ephesians 2:8-9).
Is a person a sinner a sinner because he sins or does he sin because he is a sinner?In the New Testament the word sin is the Greek word "harmatio" which means to miss the mark. The word is a noun and not a verb. In other words it's not what a person does that makes him a sinner, its what he is. Christ took care of my sinful condition at the cross, and I am now "A New Creation".
Holiness Teaching Response: Since holiness is God's very nature, when we receive the Holy Spirit of God we receive a holy nature. Through the Spirit's power, we can overcome sin and live righteously (Romans 8:2-4; Galatians 5:16; I Thessalonians 4:7-8). We have freedom from sin's dominion - the power to choose not to sin (John 8:34-36; Romans 6:11-25). We will not continue to live in sin, and in fact our newly given nature cannot sin (I John 3:9). We still have the ability to sin and we still have the sinful nature subdued within us (Galatians 5:6-17; I John 1:8; 2:1), but the born-again nature restrains us from habitually committing sin. As long as we let the Spirit lead us we will not sin.
VII. Salvation
A. Definition and Means
Sin brought death to the world. Thus God provided a plan of salvation so that lost mankind might have a way of salvation. Because of man’s fallen nature, he cannot seek out God of his own volition. Man on his own cannot save himself, so Christ died as a substitute in his place. By doing this he satisfied the wrath of God on sin (Romans 5:8; 1 Peter 3:18). In order for this satisfaction to take place, there needs to be repentance and faith on the part of man, and atonement on the part of God.
God’s plan of salvation is clearly stated in Scripture
1. God created all things (Genesis 1).
2. Man Rebelled and chose to sin (Genesis 3).
3. Sin demands Judgment (Romans 2:5-6; 6:23).
4. God, through the mediator Jesus Christ, took the penalty for our sins (1 Corinthians 15:3; Philippians 2:5-8; Hebrews 2:9; 1 John 2:2).
5. Christ arose from the dead in victory, ensuring that the payment for sin was paid in full (1 Corinthians 15:4, 14, 17-19).
6. Salvation is a free gift granted by faith in Christ (Romans 3:24).
B. Terms and Definitions
i. Regeneration
Regeneration is the work of God in which He gives new life to the one
who believes (John 3:3; Romans 6:3-4).
ii. Justification
Justification is to announce a favorable verdict; to acquit. It is the state in which God has judicially declared a believer in Christ to be righteous.
iii. Redemption
Redemption means that God purchased the sinner and set him free from sin (Colossians 1:14).
iv. Faith
Faith is belief that leads to action. It is understanding the work which
Christ did, agreeing with it and trusting Him to save. It is a gift from
God (Romans 12:3; Ephesians 2:8-9).
v. Repentance
Repentance means a change of mind which is created by the conviction
of the Holy Spirit. It involves turning to Christ and away from the life
of sin (Acts 11:18; 2 Timothy 2:25).
vi. Grace
Grace is unearned and unmerited favor. By grace the sinner is freely given forgiveness of sin and eternal life in the dwelling place of God (Ephesians 2:8-9; Romans 3:24, 11:6).
vii. Propitiation
Propitiation is the satisfaction for the wrath of God on the sinner because of the offering of Christ on the cross. His death satisfied the righteousness and justice of God (Romans 3:25; 1 John 2:1-2).
viii. Imputation
Imputation is the process of placing something on the account of another (Philemon 17-18). In salvation man’s sin is imputed to Christ and Christ’s righteousness is imputed to man (2 Corinthians 5:21).
ix. Forgiveness
Forgiveness is available for all people and for all sin (Isaiah 53:6; Acts 13; Colossians 2:13). Forgiveness means that the sinner is separated from the sin. Human forgiveness is to have a remission of the debt (Matthew 26:28; Acts 10:43; Hebrews 9:22).
x. Sanctification
Sanctification refers to being declared holy before God (Romans 8:29; 1
John 3:2).
There are three aspects of sanctification:
1. Positional Sanctification – Sanctification occurs at the moment of salvation (Hebrews 10:10, 14).
2. Progressive Sanctification – Sanctification is a lifelong process in which God sets apart the believer for Himself to grow closer to the image of Christ (Romans 6:12-13).
3. Permanent Sanctification – Sanctification is completed when the believer arrives in the presence of the Lord, and thus receives a glorified body (Ephesians 5:26-27).
xi. Spirit Baptism
Spirit Baptism is the work of the Holy Spirit in placing the believer into union with Christ as the Head of the body, as well as other believers in the Universal Body of Christ (Matthew 3:11; 1 Corinthians 12:13). Spirit baptism takes place at the time of salvation (Romans 8:9).
xii. Eternal Security
When a person has genuinely trusted in Christ as their Savior, he is forever secured by God and His power (John 10:29).
xiii. Apostasy
Apostasy is the falling away from the truth that is clearly stated in the Word of God (2 Thessalonians 2:3; Matthew 24:24). It does not imply nor cannot include the loss of salvation.
xiv. Glorification
Glorification is a future event in which the believer’s corruptible body will be made incorruptible (Philippians 3:20-21).
xv. Reconciliation
Reconciliation is a change from enmity to friendship. It is a change
wrought in both parties who have been at enmity.
(1.) The word sometimes is used to refer to a change wrought in the personal
character of the sinner who ceases to be an enemy to God and yields up
to him his full confidence and love.
(2.) God has conferred on us the token of his friendship. 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.
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints
Security of Salvation: You cannot lose your salvation. Because the Father has elected, the Son has redeemed, and the Holy Spirit has applied salvation, those thus saved are eternally secure. They are eternally secure in Christ. Some of the verses for this position are John 10:27-28 where Jesus said His sheep will never perish; John 6:47 where salvation is described as everlasting life; Romans 8:1 where it is said we have passed out of judgment; 1 Corinthians 10:13 where God promises to never let us be tempted beyond what we can handle; and Phil. 1:6 where God is the one being faithful to perfect us until the day of Jesus’ return.
VIII. Ecclesiology
The word Ecclesia is used in the New Testament in various ways. It refers to those who are called out. It has been used to describe a pagan assembly (Acts 19:32), and is also used of the Israelites in the wilderness (Acts 7:38). This is the term which is used for the church of God which met in homes (Romans 16:5), which met in regions (Acts 9:31), and in larger areas specifically of Asia (1 Corinthians 16:19).
A. Universal Church
There is only one universal church (Ephesians 4:4). The universal church speaks of both the visible church, which is the local church, and the invisible church, which is every person that is saved, and added to the body of Christ by the work of the Holy Spirit (1 Corinthians 12:13).
The Universal church is composed of only true believers, who have come to the knowledge of Christ and placed their faith on the saving work of Christ on the cross.
B. Local Church
The local church is composed of all true believers who have professed to have received Christ and have been baptized into the local church. It meets together and practices the ordinances (Lord’s Supper and Baptism), the discipline of disobedient members, and the worship and glorifying of God in all things. The church is made up of all believers from Pentecost to the rapture (Matthew 16:18; 1 Corinthians 12:12-14).
1. Biblical Offices
There are two offices given to the church.
a. Pastor/ Elder/ Bishop (Acts 20:7-8).
- The Pastor leads the congregation, feeds the flock, and oversees the
church. The words Pastor, Elder and Bishop refer to one office and may
be used interchangeably.
b. Deacon (Colossians 1:7; 1 Timothy 4:6).
- The deacons are to serve the local church. They are to assist the pastors in
everything which could keep them from their ministry of the Word and
prayer.
2. Biblical Mission
I believe that the purpose of the local church is to glorify God (Ephesians 3:21).
This purpose is reached when the local church:
a. Worships God
b. Spreads the Gospel (1 Corinthians 15:3-4; Matthew 28:19).
c. Teaches the Word of God (2 Timothy 2:2; 3:16).
d. Practices fellowship among the believers (Acts 2:46).
e. Fulfills the ordinances (Acts 2:14; Luke 22:19).
3. Biblical Ordinances -
i. Baptism (Acts 8:26-39; Colossians 2:12)
- Baptism is the first step of obedience to our Lord.
- Baptism should be practiced by immersion, representing the death, burial, and
resurrection of Christ.
ii. Lord’s Supper (1 Corinthians 11:23-28)
- The Lord`s Supper is observed by baptized obedient believers who are in a right standing with God and other believers (Matthew 28:18-20; Acts 2:41-47; 8:26-39; 1 Corinthians 11:23- 28; Colossians 2:12).
4. Church Government
Each individual local church is self governing (Acts 6:1-6; Acts 13:1-5), and cannot
permit any outside influence. The church members corporately choose their Pastor and Deacons (Acts 6:3-5). They also have the authority to discipline, make decisions on fellowship with other churches, and make financial decisions.
5. Associations, Conventions, or Councils
Councils and other associations among churches can play a vital role in the areas of
extended fellowship and biblical help (Acts 15). Having said that, we find no place
in Scripture where one church or association of churches has a governing authority
over another church.
6. Final Authority
1. God has final authority as the head of the Church (Ephesians 1:22-23;
Colossians 1:18).
2. The Word of God (2 Timothy 3:15-17; 1 Thessalonians 2:13).
C. Separation
1. Personal Separation - I believe that the Bible states many things that the believer should be separated from. We must not conform to this world (Romans 12:1-2, 1 John 2:15-17). We must separate from everything that is not Christ-like (1 Thessalonians 5:22).
2. Ecclesiastical Separation - Separation glorifies God by demonstrating holiness in the local church. There should be no ecclesiastical participation with unbelievers (1 Corinthians 6:14-7:1). This also means separating from false teachers and false teachings (2 Peter 2:1). We must also separate from disobedient believers and churches (1 Corinthians 5:1-13)
D. Baptist Distinctives
Biblical Authority (2 Timothy 3:15-17)
Autonomy of the Local Church (Colossians 1:18)
Priesthood of the believer (1 Peter 2:5-9)
Two ordinances:
1. Baptism (Matthew 28:19-20).
2. Lords Supper (1 Corinthians 11:23-32).
Individual Soul Liberty (Romans 14:5, 12)
Saved Church Membership (1 Corinthians 12:12; Ephesians 4:3)
Two Church Offices (1 Timothy 3:1-13; Acts 20:17-38).
- Pastor #. Deacon
Separation of Church and State (Matthew 22:15-22)
Church Discipline:
(1) Discipline is further based on the holy character of God (1 Pet. 1:16; Heb. 12:11). The pattern of God’s holiness—His desire for the church to be holy, set apart unto Him—is an important reason for the necessity of church discipline. The church is therefore to clean out the leaven of malice and wickedness from its ranks (1 Cor. 5:6-8). A failure to exercise discipline in the church evidences a lack of awareness of and concern for the holiness of God.
(2) Church discipline is to be patterned after and based on the divine commands of Scripture (1 Cor. 4:6). We have numerous passages of Scripture which both command and give us God’s directives on the how, why, when, and where of church discipline. Again, a failure to exercise this responsibility demonstrates a lack of obedience and belief in the authority of the Bible (1 Cor. 5:1-13; Matt. 18:17-18; Titus 3:10; 2 Thess. 3:6-15; 1 Tim. 5:20; Gal. 6:1).
(3) Another basis for the necessity of church discipline is the testimony of the church in the world (1 Pet. 4:13-19). The world observes the behavior and life of the church. When the church acts no differently than the world, it loses its credibility and authenticity (1 Pet. 2:11-18; 3:8-16; 4:1-4).
First, seek private correction and/or reconciliation with the offender (Matt. 18:15). In Matthew 18:15 many manuscripts have “and if your brother sins against you, go and reprove him in private.”
There has been no little debate as to whether the words “against you” are part of the original manuscripts. The words “against me” in verse 21 may have led a scribe or copyist to personalize the matter in verse 15. Or, one could argue the omission was deliberate in order to generalize the passage. While some important manuscript tradition lacks the words “against you,” many feel there is good evidence for their originality. First, the words, “reprove him in private,” and second, the question of Peter in verse 21 about forgiving a brother who sins “against me” suggests their inclusion.
Whether the words “against you” were in the original text or not, Galatians 6:1 teaches that believers have a responsibility to confront sin in general in the life of other believers and not just when it is an offense against one’s person. It would seem, then that there is a two-fold application:
(1) When the problem involves one believer sinning against another, there are two problems that need to be taken care of: reconciliation and restoration (Matt. 5:23-24).
(2) When the problem involves a believer overcome in or by some sin, as was the case in Galatians 6:1, the need is restoration.
Matthew 18:16-17 should not be limited to the problem of one believer sinning against another in view of Galatians 6:1. So, the one offended or who recognizes the offense or sin is to go privately and try to rectify the problem.
Please note these guidelines:
(1) Begin by expressing your genuine appreciation for the person and their good qualities to show you are genuinely concerned about their welfare. Then and only then bring up the matter which is of concern.
(2) In some situations the sin is apparent and there is no question, but we must allow for the possibility that we have misjudged or have wrong information. We must listen to the other person’s side of the story and seek the facts in the interest of truth and fairness.
(3) If the person fails to respond, warn them that, according to the instructions of Scripture (Matt. 18:16), you will have to get others as witnesses and return with them to deal with the problem.
Second Step
If the first step fails, take witnesses to strengthen the effect of the discipline, preferably spiritual leaders, so that if it has to be brought before the whole church it can be firmly proven and established (Matt. 18:16-17; 1 Tim. 5:19). The aid of church leadership should be sought if the problem involves an offense that is against the whole body or if it is a threat to the unity of the body.
These initial contacts, private and with witnesses, provide opportunity for loving admonition, correction, and forgiveness. On the other hand, if these first steps do not produce results, it constitutes a warning that further action will be taken and provides occasion for serious rebuke (2 Tim. 4:2; 1 Thess. 5:12-13; Titus 2:15; 3:10).
Third Step
If the second step fails, seek reconciliation and restoration through the whole body. If further action is necessary, it is to be taken before the whole church (2 Thess. 3:14-15; Matt. 18:17; 1 Tim. 5:20).
This action appears to fall into two stages when we combine 2 Thessalonians 3:14 and 1 Corinthians 5:9-13 with Matthew 18:17.
(1) The body is to exercise group disapproval by way of social ostracism (refusal to have intimate fellowship).
(2) If this doesn’t work, the local body of believers is to exercise excommunication: removal from church membership, loss of voting privileges, and continuation of the loss of intimate fellowship. This must be approved of and done by the entire congregation (2 Cor. 2:6).
This is, in essence, the Lord carrying out discipline through the action of the entire body under the leadership of the elders or the spiritually mature (1 Cor. 5:4). Similar heavenly authority is seen in the ratification of this disciplinary action as spelled out in Matthew 18:18-19.
Procedures for Restoration
In keeping with the goal of restoration, the role of the church must change after there is repentance. This means accepting the person and forgetting the past (2 Cor. 2:7a).
But how do we know when repentance is genuine? What is our responsibility when the sinning party acknowledges their wrong and claims repentance? The following two passages answer this for us.
Luke 3:8, when they “. . . bring forth fruits in keeping with repentance.”
Acts 26:20, “. . . that they should repent and turn to God, performing deeds appropriate to repentance.”
Genuine repentance will make itself evident by its deeds and attitudes. The repentant person will:
(1) Freely acknowledge his sin (1 Jn. 1:9; Prov. 28:13a).
(2) Cease the activity for which he was disciplined or at least seek help if it’s a case of life dominating patterns (Prov. 28:13b; Gal. 6:1f; Jam. 5:19-20).
(3) Make restitution and/or ask for forgiveness from those hurt as it is applicable (Phil. 18-19; Matt. 5:23-24).
(4) He/she will demonstrate a genuine change of heart, a real concern and godly sorrow over his actions, not in order to be forgiven, but because of the harm caused to the glory of God and the hurt caused others (2 Cor. 7:8-11; Ps. 51:17).
(5) He/she will begin to manifest the fruit of the Spirit and a concern for the things of Christ (Gal. 5:22f).
IX. Eschatology
A. The Imminent return of Jesus Christ at the Rapture (1 Corinthians 15:51-53; Titus
2:13; 1 Thessalonians 4:13-17; 5:1-10).
B. The church after the rapture
- The judgment seat of Christ or Bema (2 Corinthians 5:10; 1 Corinthians 3:11-
15).
- The Marriage of the lamb (Ephesians 5:25-27; Revelation 19:7-10)
C. The seven year tribulation period
- Events of the first half of the tribulation
1. Covenant with Israel is made (Daniel (9:27)
2. The Seal Judgments (Revelation 6:1-11)
- Events of the last second half of the tribulation
1. The Antichrist breaks the covenant with Israel (Daniel 9:27)
2. The Antichrist puts himself as god in the temple (2 Thessalonians 2:4)
3. The Mark of the beast (Revelation 13:16)
4. The Battle of Armageddon (Revelation 16:12-16)
D. The second coming of Christ in glory (Revelation 19:1-19)
E. The beast and the false prophet are cast into the lake of fire (Revelation 19:20)
F. The binding of Satan (Revelation 20:1-3)
G. The Millennial Kingdom (Revelation 20:4-6)
H. Satan’s release and rebellion (Revelation 20:7-10)
I. The Great White Throne Judgment (Revelation 20:11-15)
J. The New Heavens and the New Earth (Revelation 21-22)
X. Eternity
A. Heaven
Heaven is God’s eternal abiding place. The just will be in heaven and enjoy everlasting life (Matthew 25:46; 1 Thessalonians 4:17). Due to God’s holiness, there will be no sin in any form. The creation of the new heaven is recorded in Revelation 21:1-7 and is the eternal home for those who are justified by the blood of Christ. This new heaven is where Christ will reign forever as King of Kings and Lord of Lords (Revelation 21:1-17; Luke 1:33).
B. Hell
Hell is a literal place of fire and torment. This lake of fire was designed for Satan and his angels (Matthew 25:45). It is also the destiny of those who are not saved (Revelation 21:8). This judgment is given at the Great White Throne (Revelation 20:11-15). Hell is an eternal torment in which the body and soul of the unregenerate burn without consumption (Revelation 20:14).
Sheol (Hebrew) - It is the non-permanent place or temporary address of the disembodied souls of dead. It is not the grave or sepulcher, nor is it the eternal location of the souls of the dead. It is the same as the Greek word "Hades”. Prior to Jesus Christ's resurrection, both the souls of the evil and the righteous went there after death.
Sheol (or Hades) has two separate halves. One side was and is reserved for the torment of the evil, while the other side, called "Abraham's Bosom" in Luke 16:22, was for the comfort of the righteous. There is and impassable canyon, or gulf, between the two halves. When Christ was resurrected, he led the righteous out of Sheol to Heaven. Many (probably not all) of the Old Testament saints were resurrected into their immortal bodies at that time (Matthew 27:51-53). Since then, the souls of all of the saved people go directly to Heaven when their bodies die. The lost people still go to Sheol and join the lost people of the Old Testament in torment on one side of the canyon when they die. The other side of Sheol formerly known as Abraham's Bosom has been vacant since Jesus Christ led the saints within it to heaven after His resurrection
Gehenna: It is a place of "... fire that never shall be quenched" (Mark 9:45). In most of the references, it is clear from the context that those who enter Gehenna, do so in their bodies, not merely as bodiless souls. For this to happen, it must occur after the resurrection of the damned at the great white throne of judgment. Therefore, Gehenna is the Lake of Fire described in Revelation 19 and 20. It is presently uninhabited, but the Beast and the False Prophet will be cast into it at the end of the tribulation (Revelation 19:20). One thousand years later, Satan will be cast into it (Rev 20:10) and will be followed shortly by the lost people of all previous time periods (Revelation 20:15). They will all enter Gehenna together, in there resurrected bodies, where they will remain in torment for all eternity.
Annihilation? The Scriptures themselves clearly give the true sense of apollumi. In Revelation 17:8,11, John describes the wicked “beast,” who so opposed God, as going into “perdition” (apoleian). However, in 20:10, the same writer, alluding to the same beast, describes his destiny as one of being “tormented day and night for ever and ever.” Clearly, that is not utter extinction.
XI. Points of Interest
1. Women in Ministry
It is very important to not view this issue as men versus women. There are women who believe that women should not serve as pastors and that the Bible places restrictions on the ministry of women. There are men who believe that women can serve as preachers and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of Biblical interpretation.
A. No authority over man
First Timothy 2:11-12 proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach men or to have authority over a man; she must be silent.” In the church, God assigns different roles to men and women. This is a result of eternal, non-cultural principles based upon the way mankind was created (1 Timothy 2:13) and the way in which sin entered the world (2 Timothy 2:14). God, through the Apostle Paul’s writing, restricts women from serving in roles of spiritual teaching authority over men. This precludes women from serving as pastors, which definitely includes preaching to, teaching, and having spiritual authority over men.
B. Objections to this view:
1. Paul restricts women from teaching because in the first century, women were
typically uneducated.
Nowhere in First Timothy 2:11-14 is there mention of educational status. If education was a qualification for ministry, the majority the disciples would not have qualified.
2. Paul only restricted the Ephesian women from teaching (1 Timothy was
written to Timothy, who was the pastor of the church in Ephesus).
The city of Ephesus was known for the temple to Artemis, a false Greek / Roman goddess. Women were the ones in authority in the worship of Artemis. The book of First Timothy does not mention Artemis, neither does Paul mention the worship to Artemis as a reason for restrictions on women (1 Timothy 2:11-12).
3. Paul only refers to husbands and wives, not men and women in general.
The Greek words in First Timothy 2:11-14 could refer to husbands and wives. But the basic meaning of the words is for men and women. These same Greek words are used in verses 8-10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9-10)? Of course not. Verses 8-10 clearly refer to men and women in general, not only husbands and wives. There is nothing in the context that would indicate a change to husbands and wives in verses 11-14.
4. Interpretation of women pastors in relation to women who held
positions of leadership in the Bible.
i. Deborah was the only female judge amongst 13 male judges.
ii. Huldah was the only female prophet amongst dozens of male prophets mentioned in the Bible.
iii. Miriam's only connection to leadership was due to her being the sister of Moses and Aaron.
iv. The two most prominent women in the times of the Kings were Athaliah and Jezebel - hardly examples of godly female leadership.
v. Priscilla and Aquila are presented as faithful ministers for Christ (Acts 18). Priscilla's name is mentioned first, likely indicating that she was more "prominent" in ministry than her husband. However, Priscilla is nowhere described as participating in a public ministry activity that is in contradiction to 1 Timothy 2:11-14. Priscilla and Aquila brought Apollos into their home and they both discipled him, explaining the Word of God to him more accurately (Acts 18:26).
vi. Phoebe is called a "deaconess," which means “servant.” - that does not indicate that Phoebe was a teacher in the church (Romans 16:1). "Able to teach" is given as a qualification for elders, but not deacons (1 Timothy 3:1-13; Titus 1:6-9), and there are no Biblical qualifications given for a deaconess.
a. Scriptural proof
Elders / bishops / deacons are described as a "husband of one wife," "a man whose children believe," and "men worthy of respect." In addition, in1 Timothy 3:1-13 and Titus 1:6-9, masculine pronouns are used exclusively to refer to elders / bishops / deacons.
First Timothy 2:11-14 makes it perfectly clear why women should not teach or have authority over men. It is because first Adam was created, then Eve. Also, Adam was not the one deceived; it was the woman who was deceived. These are the reasons. God created Adam first and then created Eve to be a "helper" for Adam. This order of Creation has universal application to humanity in the family (Ephesians 5:22-33) and the church.
b. Role of Women
Women excel in gifts of hospitality, mercy, teaching and helps. Much of the ministry of the church depends upon women. Women in the church were not prohibited from public praying or prophesying (1 Corinthians 11:5). The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians chapter 12).
Women are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22-23), and to proclaim the Gospel to the lost (Matthew 28:18-20; Acts 1:8; 1 Peter 3:15).
Conclusion:
God has ordained that only men are to serve in positions of spiritual teaching authority in the church and set the example in spiritual leadership. Women are to take a less authoritative role and are encouraged to teach other women (Titus 2:3-5). This is not because men are necessarily better teachers, or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function.
The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This logically would preclude women serving as pastors / preachers. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with how God has gifted them.
2. Spiritual Gifts and the Cessation of Tongues
Spiritual gifts are freely and graciously given. Gifts of grace cannot be earned, for you cannot do anything to get them in your own power. "And since we have gifts that differ according to the grace given to us, let each exercise them accordingly" (Romans 12:6).
Spiritual gifts are a means of serving in the Body of Christ. Gifts are not to exalt the person who has the gift; they are to enable that person to serve other believers. "As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God" (1 Peter 4:10).
There are three types of Spiritual Gifts. Those are Permanent Gifts, Apostolic Gifts and Revelatory Gifts.
A. The Permanent Spiritual Gifts
1. Teaching
2. Service
3. Administration
4. Evangelism
5. Pastor-Teacher
6. Exhortation
7. Giving
8. Mercy
9. Faith
B. Apostolic Gifts
1. Apostleship
The gift of apostleship is the most important gift given, but it was a temporary gift. There were two qualifications for an apostle. First, he had to have been an eye witness to the resurrection of Jesus Christ. The second qualification was that miracles had to accompany an apostle's ministry to validate or confirm his position as an apostle. Paul met both qualifications as an apostle (2 Corinthians 12:12).
It is clear that Apostleship does not continue today because it is evident that people have not seen Jesus Christ in His bodily resurrection. The apostles have completed the foundation of the Church, and God's Word is complete. No new revelation is needed.
2. Miracles
Any act which includes God's intervention into natural processes is included in the gift of miracles. Miracles are always done in connection with an Apostle in the New Testament.
The primary purpose of miracles was to validate the message of one of God's spokesmen or their ministry. That does not mean that others did not do miracles, but it means that the miracles were always the result of the ministry of an apostle or a prophet.
The gift of miracles is temporary because there are no longer prophets and apostles and no new revelation for God to validate. The Bible is the complete revelation of God and nothing more needs to be added for men to know the plan of salvation.
3. Healing
When we refer to the gift of healing it entails all ramifications of supernatural power to heal (1 Corinthians 12:9, 28, 30). Healing is inseparably linked to the ministry of one of the apostles.
The main purpose of the gift of healing, just as the gift of miracles, was to validate God's message. Each time the gift of healing was administered, it was done in connection with one of the apostles. Since the apostles were primarily teachers of the Word and not healers, when the message they brought was authenticated and established, there was no longer a need for the gift of healing, nor any of the other miraculous gifts.
It is important to remember that God does heal today in response to the prayers of God’s people. We do not put limits on God's power, but there is Biblical evidence that the gift of healing has been taken away and that there are no people today who have special power to heal.
C. Revelatory Gifts
1. Prophecy
The gift of prophecy is only necessary when God wants to give additional revelation. A person who says the gift of prophecy is present today is saying the Bible is not complete and that we need more material revealed from God.
a. When the New Testament was completed, there was no reason for additional revelation and the gift of prophecy is always connected with receiving new material from God. Prophets do not received revelation from God just to reiterate what God has already done or said.
b. The apostles and prophets were the foundation of the Church (Ephesians 2:20). When the foundation was laid, the material for the foundation was given. When the foundation was complete, there was no longer any need for apostles or prophets.
c. Since there is no longer a need for prophecy, the gift of prophecy came to an end with the completion of the New Testament (1 Corinthians 13:8).
2. Discerning Spirits
The gift of discerning spirits was the supernatural ability to discern what was true and what was false. This was a crucial gift when men did not have the New Testament. Believers needed men who had the ability and insight to discern what teaching and which men were really from God.
The main purpose of the gift of discerning spirits was to separate false teachers from the real messengers of God until the complete revelation of the Word was finished. Once the Word was completed and available to men as the truth, the gift of discerning spirits was no longer needed.
3. Word of Knowledge
The Word of Knowledge referred to a supernatural knowledge. In 1 Corinthians 13:8, we are told that knowledge shall pass away. The knowledge has to mean supernatural or special knowledge from God because knowledge in a general sense will never cease to exist.
Before men had the New Testament, they needed those who had special knowledge from God so they would know about God and know what they were to do and not to do. Today we can examine the Word to know what God has to say.
4. Tongues
Tongues are only mentioned in three books in the Bible: Mark 16:17; Acts 2, 10, 19; and then in 1 Corinthians.
When it occurred in the Book of Acts, it was a known language. It had a very specific purpose in God's redemptive history. Other times in the Book of Acts it was given again so that the believers that were added to the original Body of Christ would be seen to be participating in the same Body and receiving the same Holy Spirit.
Then it appears in Mark 16:17 where it simply mentions tongues as one of the gifts that would be expressed in the time of the apostles' ministry. And again it fits into that unique historic Apostolic time period in which there was miraculous phenomena, signs and wonders, as God pointed to the apostles who were speaking His truth. On the day of Pentecost this sign drew the crowd to which Peter preached the gospel.
Then in 1 Corinthians 13 Paul suggests to us that tongues would come to an end. They served a specific purpose in the apostolic era, but would eventually end.
The statement made here in verse 8 is that tongues will cease. The verse says there is going to come a time when they stop; prophecy and knowledge will be "done away." The same passive verb is used for both gifts. At this same time the use for tongues will have ceased. This time is the foundation of the church, which is built on apostles and prophets (Ephesians 2:20). What is going to make these stop is "that which is perfect" which is the conclusion of the New Testament canon in approximately A.D. 96. No further prophetic revelations were given (Revelation 22:18).
Even if the gift of tongues were valid for the twentieth century, the charismatics violate several guidelines for the exercise of tongues:
1. When tongues were spoken in the early church, only two or three people could speak (1 Corinthians 14:27). In contrast, in charismatic meetings sometimes 5,000 persons speak at once.
2. The speaking of tongues had to be done in sequence (1 Corinthians 14:27), whereas in tongues meetings today it is often done at the same time.
3. An interpreter had to be present (1 Corinthians 14:27).
4. Women were not to speak (1 Corinthians 14:34), whereas charismatic meetings are comprised frequently of a majority of women, many of whom give charismatic utterances.
Unsaved Jewish people had to be present in the meetings. The purpose of tongues was that they be a sign to unbelieving Israel (1 Corinthians 14:21-22).
5. Interpreting Tongues
The gift of interpreting tongues was the supernatural ability to understand a foreign language without special training, and then to communicate the message to other believers. Interpreting tongues was directly related to the gift of tongues. In the gift of tongues, God would speak directly through a person who would begin to speak in a language that he had never learned. Someone else would interpret even though he also had never learned that language, and the other believers were built up as they heard the special message from God.
Tongues had no value as a spiritual gift unless it was interpreted; because that was the only way the message was beneficial to the Church. When tongues were interpreted, it basically became a form of prophecy. A person received a message from God and gave that message in an intelligible form.
The combined purposes of the gift of tongues and interpreting tongues were: (1) used as a sign to confirm the work of the apostles and (2) to edify the Church.
Legitimate tongues and interpreting tongues are extinct today as their purposes have ended (see Heb. 2:3 4). Since those gifts have fulfilled their confirming purpose (which was their main reason for existing), tongues and interpretation have been withdrawn.
PROGRESSIVE REVELATION: As we explain in the section on Dispensationalism, God worked in different ways during different ages, requiring different things from man, based on the amount of revelation that man had at that time. Now that Jesus Christ His Son has been revealed, man is responsible to believe in His Son. Of course the plan of salvation has never changed. It has always been faith in God through His revealed truth. Where more revelation comes, more responsibility comes. This subject is actually intertwined with Dispensationalism, since we see the work of God inseparable from the revelation of God.