Theological Wordbook

By John F. Walvoord, Donald Cambell and John A. Witmer

Stimulating theology is an oxymoron for most people. "Theology" sounds like something for the severely intellectual, full of complicated ideas that escape the typical Christian reader.

In reality, theology is meant to enhance our understanding of God. Most of the words that make up the Christian vocabulary are common words, drawn from the realities of life, and therefore are easily applicable to real life. Based on this premise four leading authors have come together to create this excellent volume.

The Theological Wordbook tackles tough words, such as propitiation, regeneration, righteousness, and predestination, but it does so in a natural, plain-spoken manner designed to be enlightening rather than evasive. Also literally dozens of words you are likely to use every day, such as forgiveness, mind, peace, rest, family, truth, and guilt, have profound biblical value. Using The Theological Wordbook can enable you to more fully appreciate what the Bible teaches on these crucial topics and how each of these terms is relevant for life today.

As this happens, your understanding of God will expand. And as the words you use, speak, and hear in the community of faith become more familiar, you will become more connected to your own spiritual heritage.

The Theological Wordbook is the link between understanding God's Word in your head and accepting it in your heart.

• Language: English
• Publisher: Thomas Nelson
• Release date: Oct 17, 2000
• ISBN: 9781418535742

John F. Walvoord

John F. Walvoord was president of Dallas Theological Seminary and author of numerous books on eschatology and theology. He held the A.M. degree from Texas Christian University in philosophy and the ThD degree from Dallas Theological Seminary in Systematic Theology.

Book preview

The

THEOLOGICAL

WORD BOOK

The 200 Most Important Theological Terms

and Their Relevance for Today

OTHER BOOKS BY DONALD K. CAMPBELL

A Case for Premillennialism (coeditor)

Chafer’s Systematic Theology: Abridged Edition, 2 vols. (consulting editor)

Daniel: God’s Man in a Secular Society

Judges: Leaders in Crisis Times

Nehemiah: Man in Charge

Walvoord: A Tribute (editor)

OTHER BOOKS BY JOHN F. WALVOORD

Armageddon, Oil, and the Middle East Crisis

The Bible Knowledge Commentary, 2 vols. (coeditor)

The Bib Sac Reader (coeditor)

The Blessed Hope and the Tribulation

Chafer’s Systematic Theology: Abridged Edition, 2 vols. (editor)

The Church in Prophecy

Daniel

End Times

The Final Drama

The Holy Spirit at Work Today

The Holy Spirit

Inspiration and Interpretation (editor)

Israel in Prophecy

Jesus Christ Our Lord

The Life of Christ Commentary (coeditor)

Major Bible Prophecies

Major Bible Themes

Matthew: Thy Kingdom Come

The Millennial Kingdom

The Nations in Prophecy

Philippians: Triumph in Christ

Prophecy Knowledge Handbook

The Rapture Question

The Return of the Lord

The Revelation of Jesus Christ

The Thessalonian Epistles

To Live Is Christ

Truth for Today

What We Believe

World Events and Prophecy

OTHER BOOKS BY JOHN A. WITMER

Immanuel

Theological_Workbook_final_0003_001

The

THEOLOGICAL

WORDBOOK

The 200 Most Important Theological Terms and Their Relevance for Today

DON CAMPBELL • WENDELL JOHNSTON JOHN WALVOORD • JOHN WITMER

A

CHARLES R.SWINDOLL, General Editor

ROY B. ZUCK, Managing Editor

Theological_Workbook_final_0003_002

THE THEOLOGICAL WORDBOOK

Swindoll Leadership Library

Copyright © 2000 by Word Publishing, Inc. All rights reserved.

Published by Word Publishing, a unit of Thomas Nelson, Inc., P. O. Box 141000, Nashville, Tennessee 37214. All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher.

Unless otherwise indicated, Scripture quotations used in this book are from the Holy Bible, New International Version (NIV). Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers.

Scripture quotations identified NASB are from the New American Standard Version, Copyright © 1960, 1962, 1963, 1971, 1973, 1975, and 1977 by the Lockman Foundation, and are used by permission.

Scripture Quotations marked NKJV are from the New King James Version, Copyright © 1979, 1980, 1982, Thomas Nelson, Inc.

Published in association with Dallas Theological Seminary (DTS): General Editor: Charles Swindoll Managing Editor: Roy B. Zuck The theological opinions expressed by the author are not necessarily the official position of Dallas Theological Seminary.

Library of Congress Cataloging-in-Publication Data

The Theological wordbook: 200 most important theological terms and their relevance for today / Donald K. Campbell . . . [et al.]; Charles R. Swindoll, general editor; Roy B. Zuck, managing editor p. cm.—(Swindoll leadership library) Includes bibliographical references.

ISBN 0-8499-1381-0

1. Theology—Terminology. 2. Bible—Theology. I. Campbell, Donald K. II. Swindoll, Charles R. III. Zuck, Roy B. IV. Series BR96.5 .T442000

00-026807

CIP

Printed in the United States of America

98 99 00 01 02 03 04 05 BVG 9 8 7 6 5 4 3 2 1

Contents

Foreword

Preface

—A—

Abiding

Abomination

Adam

Adoption

Adultery

Advocate

Age

Angels

Anointing

Antichrist

Apostasy

Apostleship

Ark of the Covenant

Ascension

Assurance

Atonement

—B—

Babylon

Baptism

Blasphemy

Blessing

Blindness

Blood

Body

Bride

Building

—C—

Calling

Canonicity

Carnality

Chastisement

Children

Christ

Church

Circumcision

Citizenship

Cleanness

Commandments

Condemnation

Confession

Conscience

Conversion

Conviction

Covenants

Creation

Cross

Crucify

Curse

—D—

Darkness

Day, days

Death

Decrees

Demons

Depravity

Disciple

Discipline

Disobedience

Dispensation

Dreams and Visions

—E—

Election

Endurance

Eternity

Evangelism

—F—

Faith

Faithfulness

Fall, The

Family

Fasting

Fatherhood

Fear of God

Fellowship

Firstfruits

Flesh

Foreknowledge

Forgiveness

Freedom

Fruit

—G—

Gentiles

Glory

God

Gospel

Government

Grace

Guilt

—H—

Hardening

Headship

Healing

Heart

Heaven

Hell

Heresy

Holiness

Holy Spirit

Homosexuality

Hope

Humility

—I—

Idolatry

Image of God

Immortality

Imputation

Incarnation

Inheritance

Inspiration

Intermediate State

Interpretation

Israel

—J—

Jerusalem

Judgment

Justice

Justification

—K—

King

Kingdom

—L—

Lamb

Last Days

Law

Laying On of Hands

Leadership

Life

Light

Logos

Lordship

Lord’s Supper

Love

—M—

Marriage

Mediator

Meditation

Mercy

Messiah

Millennium

Mind

Ministry

Miracles

Mystery

—N/O/P—

Natural Man

Obedience

Oil

Paradise

Passover

Peace

Perfection

Position

Poverty

Praise

Prayer

Predestination

Priesthood

Prophecy

Propitiation

Providence

—R—

Rapture

Reconciliation

Redemption

Regeneration

Remnant

Repentance

Rest

Resurrection

Revelation

Rewards

Righteousness

—S—

Sabbath

Sacrifice

Salvation

Sanctification

Satan

Scripture

Security

Servant

Sin

Sleep

Soul and Spirit

Spiritual Gifts

Spirituality

Stewardship

Substitution

Suffering

—T—

Tabernacle

Temple

Temptation

Theophany

Times of the Gentiles

Tongues

Transfiguration

Tribulation

Trinity

Truth

Types

—U—

Unbelief

Union with Christ

—V—

Vine

Vows

—W—

Walk

War

Wealth

Will of God

Wisdom

Woman

Word

Work

World

Worship

Wrath

Scripture Index

Foreword

IN THIS TREMENDOUS REFERENCE TOOL, The Theological Wordbook, four Dallas Theological Seminary stalwarts and theological statesmen— Donald K. Campbell, Wendell G. Johnston, John F. Walvoord, and John A. Witmer—discuss numerous terms that you will encounter as you read and study the Scriptures. These men have devoted their lives to theological education—studying and teaching the Bible and theology, and each one has served for many years as adminstrators at Dallas Seminary. You will realize the seasoned years of study these men have invested as soon as you scan the first few entries.

One of the distinctives of Dallas Theological Seminary has been our strong emphasis on theology. After all, it’s our middle name! From the beginning, our theological curriculum has been based on the Scriptures. The school’s founder and first president, Lewis Sperry Chafer, placed strong emphasis on a biblical theology derived from a thorough study of God’s inerrant Word. This legacy has been passed down to our current authors with its appropriate subtitle, What the Bible Says on 200 Theological Terms and Their Relevance for Today.

Each of the two hundred terms discussed in this volume focus on what the Scriptures say on that topic. And at the end of each topic is a brief, one-sentence application, suggesting one way that doctrinal truth should impact our thoughts, attitudes, or actions. These short admonitions demonstrate that every aspect of theology is relevant to our lives.

The two hundred terms discussed in The Theological Wordbook cover the gamut of the Scriptures, ranging from Angels to Antichrist, from Depravity to Demons, Babylon to Baptism, and Suffering to Worship— words pertaining to all the major doctrines in God’s precious Word.

Our authors have done the body of Christ an outstanding service by highlighting an emphasis on precision in theological thinking. Those of us who minister to others are indebted to them for their diligent and discerning labor.

I suggest you do what I have done. Place this volume in a special, easy-to-find spot in your personal library. You and I will be reaching for it often!

—CHARLES R. SWINDOLL

General Editor

Preface

YOU ARE READING THE BIBLE IN YOUR DEVOTIONS, and you run across a word or phrase in the Scriptures that puzzles you. For example, you read of apostasy, the laying on of hands, the Transfiguration, or firstfruits.

Or you are preparing a sermon, and you want to know what the rest of Scripture says about a certain subject, such as fasting, hope, prayer, rewards, or temptations.

Perhaps you are preparing a Bible lesson on a topic such as angels, assurance, forgiveness, the Trinity, or wisdom.

Where can you find a succinct yet thorough discussion of these and many other doctrinal topics that are mentioned in Scripture and elsewhere? The Theological Wordbook is the answer!

This volume gives you a concise summary of what the Bible teaches on exactly two hundred theological and biblical topics. And every essay is packed with an abundance of Bible references so that you can check the Scriptures themselves.

The Bible’s doctrinal themes are far from irrelevant. And that’s why each article in The Theological Wordbook concludes with a one-sentence application, a pithy exhortation or statement to help drive home the relevance of that theological subject to life.

The initials at the end of each article designate the person who wrote the article.

DKC—Donald K. Campbell

WGJ—Wendell G. Johnston

JAW—John A. Witmer

JFW—John F. Walvoord

These men, each one a skilled Bible expositor and theologian, are retired faculty members of Dallas Theological Seminary. Each author has contributed fifty topics in this compilation of two hundred topics.

We trust you will find this book helpful as you study—and share— God’s precious Word.

—ROY B. ZUCK

Managing Editor

Aa

Abiding

IN HIS TEACHING ON ABIDING Jesus took a well-known word meaning to dwell or to remain and gave it a significance that transcends its normal use. The Greek word for abide (menoµ) occurs over one hundred times in the New Testament, with more than half of these occurrences in John’s Gospel and 1 John. This word describes the unique relationship to Christ of all those who belong to Him.

Some Old Testament verses use the word abide or dwell to express a believer’s relationship with God the Father. These suggest safety, rest, and a nearness to God, but they lack the dimension of the New Testament teaching on abiding in Christ. Examples include Psalms 15:1 ("LORD, who may dwell in your sanctuary?) and 91:1 (He who dwells in the shelter of the Most High will rest in the shadow of the Almighty"; italics added).

In John 6:56 Christ first alluded to the relationship He desired for His disciples. "Whoever eats my flesh and drinks my blood remains [menoµ] in me, and I in him. The disciples found these words difficult to comprehend. Jesus explained their meaning in His Upper Room Discourse the night before He was crucified. He told them He was leaving to go back to God the Father, but that they would not understand this until He was resurrected. On that day you will realize that I am in my Father, and you are in me, and I am in you" (14:20). Thus the relationship between the Father and the Son was both the model and the basis of the relationship believers would have with Christ (17:20-23).

Since the disciples enjoyed the physical presence of Christ during His days on the earth, the concept of abiding in Him seemed strange. How could they abide in Him when He would be leaving them? He explained that after His ascension He would abide in them through His word (15:7). The Holy Spirit, whom He would send to guide them into all truth (16:13), would teach them, reminding them of everything Jesus had taught them (14:26). They in turn could abide in Him by being obedient to His word. If you obey my commands, you will remain [abide] in my love (15:10). He compared this close relationship to the connection between a grapevine and its branches, an analogy they could readily understand.

Abiding in fellowship with Christ, like branches abiding in a vine, results in a vital prayer life. Another result from abiding in Christ is a productive spiritual life; the disciples would bear fruit just as a branch bears fruit when it is part of the vine. Although He did not identify the nature of the fruit, apparently whatever they would do while depending on Him would qualify as fruit. In fact, because of this unique relationship they would bear much fruit (15:8) and do greater works than He had done (14:12).

In 1 John 2-4 the apostle John expanded on Jesus’ teaching about abiding. The twenty-six references to abiding in these three chapters give evidence that this is a major theme in the epistle. Abiding in Christ affects one’s conduct, for as John wrote, "Whoever claims to live [menoµ] in him must walk as Jesus did (2:6). Abiding in the light" is associated with love of other believers (2:9-11). Abiding or remaining in God’s Word enables believers to overcome the evil one (2:14), and it guards them from being deceived by false teachers (2:26-27; see also 4:6). Abiding in fellowship with Christ gives confidence about the future (2:28; 4:17). Those who abide are characterized by righteous living (3:6), and the Holy Spirit’s indwelling assures them that they are abiding in Christ (4:13).

There is one other possible New Testament reference to abiding in Christ. It was written by one who had also been in the Upper Room with John and Christ. Although Peter did not use the term abiding, there are several similarities between 2 Peter 1:1-11 and John 15:1-11. Jesus explained to His disciples that fruitfulness would result from abiding in Him (15:5), and according to Peter fruitfulness depends on possessing the qualities that characterize Christ (1 Pet. 1:8). Then Jesus told them He would abide in them through His Word (John 15:7). Peter wrote that the Lord has given us his very great and precious promises (that is, in His Word) so that through these promises we may share in His divine nature (2 Pet. 1:4). Jesus said obedience to His Word was the way for the disciples to abide in Him (John 15:10), and Peter said, "If you do these things, you will never fall" (2 Pet. 1:10, italics added). When a believer is abiding, the fruit produced will last (John 15:16), and Peter wrote that believers will receive a rich welcome into the eternal kingdom of the Lord (2 Pet. 1:11).

Conscious abiding in Christ should be the desire of every believer, and the way to abide is clearly delineated in Scripture. —WGJ

Theological_Workbook_final_0015_001

Nothing can be compared to the joy of abiding in an intimate loving relationship with Jesus Christ.

Abomination

IN THE OLD TESTAMENT four Hebrew words are translated abomination(s), describing what is detestable, hateful, or unethical. Heathen rites of worship in Old Testament times were especially detestable to God. In the New Testament the Greek word bdelygma is translated abomination (Matt. 24:15; Mark 13:14; Rev. 17:4-5), detestable (Luke 16:15), and shameful (Rev. 21:27). It is clear that God abhors sins of all kinds, and this is a basis for divine judgment.

From a prophetic standpoint the most important expression is that of the abomination that causes desolation, spoken of by Daniel. The first occurrence of this phrase is in Daniel 8:13, in which Daniel asked, How long will it take for the vision to be fulfilled—the vision concerning the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host that will be trampled underfoot? The phrase also occurs in Daniel 9:27; 11:31; and 12:11. The references in Daniel 8:13 and 11:31 are to the desecration of the sanctuary carried out by Antiochus Epiphanes IV, ruler of Syria from 175 to 164 B.C. He attempted to stamp out the Jewish religion and replace it with pagan worship. To that end, he built a pagan altar in 168 B.C. as a place for burnt sacrifices. Sacrifices were offered, including a sow, which was an abomination to the Jews.

The altar Antiochus IV erected was in honor of Zeus, the supreme Greek god. First and 2 Maccabbees record that thousands of Jewish men, women, and children were killed in his attempt to stamp out the Jewish religion. But even before Antiochus’s death by natural causes in 164 B.C., the Jewish temple had been cleansed and the Jewish sacrificial system restored. This sequence of events is described in Daniel 11:21-33, which specifically mentions the desecration of the temple and the temporary abolishing of the daily sacrifices.

Daniel 12:11 predicts, From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Most amillenarians say this was fulfilled by Antiochus Epiphanes. Premillenarians say this abomination is the same as that spoken of by Christ in Matthew 24:15. It will occur in the seven-year period of Tribulation immediately preceding the Second Coming, and will follow the pattern of Antiochus Epiphanes in the second century B.C. The abomination of Matthew 24:15 refers to the setting up of an image of the Antichrist in the Jerusalem temple, an image that the false prophet will miraculously cause to speak (Rev. 13:14-15; see also 2 Thess. 2:9). This will occur for three and a half years or forty-two months, the second half of the seven-year period indicated in Daniel 9:27 (see Rev. 13:5). —JFW

Theological_Workbook_final_0016_001

In a world of confusing and competing values believers should call detestable and abominable what God calls detestable and abominable, and love what God loves and hate what He hates.

Adam

GOD GAVE THE NAME ADAM to the first human being He created. The word most likely derives from the Hebrew verb to be red and is also related to the noun for earth or ground. Besides being a proper name, the Hebrew word also means man, human being, or humankind (see Gen. 1:26-27; 2:7; 3:8). Adam is significant as the father of all humanity. Because we are all descendants of Adam, differences of skin color, culture, customs, and language are of no ultimate importance. No one race is intrinsically better than any other.

God created Adam in his own image (Gen. 1:27), but on a finite level. As a result people have intellect, since God is omniscient, that is, infinitely knowledgeable and wise (Ps. 139:1-6); sensibilities or emotions, because God is love (1 John 4:8, 16), and He feels anger (Pss. 30:5; 103:8-9) and delight (Prov. 11:1, 20); and will, since God is the sovereign Creator and Ruler of the universe (Dan. 4:34-35). Human beings also share imperfectly and finitely in other attributes such as life, love, wisdom, justice. In addition people have responsibility to rule over the earth (Gen. 1:26).

The biblical account suggests that God created Adam physically full grown and mentally mature. This is borne out by the fact that God placed Adam in the Garden of Eden to work it and take care of it and then brought to him all the birds and animals to name them (2:19-20). Since no suitable helper was found for Adam among the animals, God created the woman out of a rib taken from Adam (2:21-25).

Although innocent when created by God, Adam—and also Eve when she was created for him—was spiritually alive. This conclusion is drawn from the fact that Adam and Eve were created in the image of God (1:27) and the fact that God talked with Adam (2:16-17) and fellowshipped with Adam and Eve in the Garden of Eden. Furthermore God warned Adam not to eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die (2:17), indicating that they possessed life. When Adam and Eve ate of that tree, spiritual death was instantaneous (3:7-8), and the process of physical death began immediately and was consummated for Adam after 930 years (5:5).

When Eve was approached by the serpent, she succumbed to the temptation and ate of the fruit and gave some to Adam and he ate (3:6). God spoke to Adam, however, as the responsible head of the first couple (3:9-11, 17-19). Romans 5:12 identifies Adam as the head of the human race.

How did God’s judgment of physical and spiritual death pass from Adam to all humanity? Two major views seek to answer this question. One is called the federal theory, or the covenant view, which considers Adam as the representative of the human race with whom God had established a covenant of works for all humanity. When Adam sinned, God’s judgment of both physical and spiritual death was imputed not only to him but also to the entire human race that sprang from him.

The second view is called the natural or seminal headship view or the Augustinian view. This theory considers Adam as the seminal head of the human race, viewing every human being as residing seminally in Adam and thus participating in his sin and judgment of physical and spiritual death. A biblical example of this is the statement that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor (Heb. 7:9-10). Similarly Paul’s statement that just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned (Rom. 5:12) seems to present this view. It appears to be confirmed by Paul’s words that the many died by the trespass of the one man (5:15) and the result of one trespass was condemnation for all men (5:18) and through the disobedience of the one man the many were made sinners (5:19).

The biblical account of the creation of Adam and Eve in the image of God contradicts the theory of modern science that mankind evolved from primates. In addition, even though there may be gaps in the genealogical records of Genesis 5 and 11 prior to Abram, the elapsed time since the creation of Adam and Eve according to the Bible is much less than the seven hundred thousand years suggested by many anthropologists for human evolution. Genesis presents Adam as a historical person whom God created comparatively recently.

The New Testament supports the fact that Adam was the first human being and head of the human race. Luke traced the Lord Jesus’ physical ancestry back to Adam, the son of God (Luke 3:23-38). And Jude wrote of Enoch, the seventh from Adam (Jude 14). Even Jesus testified to the truthfulness of the Genesis account of the creation of Adam and Eve (Matt. 19:4-5; Mark 10:6-8, quoting Gen. 1:27 and 2:24). Paul also accepted the historicity of Adam, speaking of him more frequently than any other Old Testament person (see, for example, 1 Cor. 15:22, 45; 1 Tim. 2:13-14).

As the first human being and the head of the entire human family responsible for the introduction of sin and death, both physical and spiritual, Adam, Paul said, is a type of Christ, the antitype. This relationship between Adam and Christ is seen in the antithesis between the introduction of death through Adam and the conquest of death by Christ (1 Cor. 15:21-22). This relationship between Adam and Christ continues in Paul’s discussion of the nature of the resurrection body given by Christ, the last Adam (15:45), in contrast to the physical body acquired through the first Adam, who is also called the first man (15:45, 47). —JAW

Theological_Workbook_final_0019_001

Since we are all related in some way to every living human being, we should hold no prejudice in our hearts against others.

Adoption

WHEN THE APOSTLE PAUL used the phrase the riches of God’s grace (Eph. 1:7), he spoke of the magnitude of God’s redemption made possible through the death of Christ. Among the many concepts related to grace is adoption (1:5). When a person believes in the Lord Jesus Christ for salvation, that individual is placed at that moment into the family of God with all the rights and privileges of an adult (Rom. 8:15). The Christian becomes an heir of everything God has made available for those who are His children (8:17). The believers’ inheritance is not limited to this life; complete fulfillment will be theirs in heaven (8:23).

Adoption is a practice well known among many cultures. In biblical times couples who had no son could adopt one, and that son would function in the home as one of the family and would become an heir of the family estate. Adoption was usually certified legally according to the custom of the society. Even though there is no Hebrew equivalent to the Greek term for adoption, the Scriptures record some possible examples. Abraham was willing to consider his servant Eliezer as an heir (Gen. 15:3). Archeological evidence from the time of the patriarchs throws light on this relationship between Abraham and his servant. Pharaoh’s daughter adopted Moses, and he grew up in her home (Exod. 2:10).

The theological significance of adoption is developed exclusively by Paul. Chronologically the first mention of this concept is in the Book of Galatians. The apostle affirmed that faith in Jesus Christ, not obedience to the Law, brings justification (Gal. 2:16). Christ redeems those who were under the Law (4:5), and one of the results of that gracious act of God is adoption. In Galatians 4:5 the New American Standard Bible has adoption as sons, and the New International Version has the full rights of sons. Evidence of this adoption is the indwelling Spirit of God, who helps believers understand and enjoy the privileges of sonship (4:6).

Paul expanded the concept of adoption in the Book of Romans. He stated that those who are in Christ have been placed under the control of the Holy Spirit (8:9) and have received a spirit of adoption (8:15, NASB). This means that adopted sons are heirs of God and coheirs with Christ (8:17). While they are heirs of spiritual privileges now, they also wait in anticipation for the day when all the promises of God will be brought to fruition (8:23).

Paul’s statement in Ephesians 1:5 adds another dimension. He declared that this marvelous and gracious privilege of adoption was in the heart and plans of God before the creation of the world. His children were chosen by Him so He could lavish His love on them. This results in praise and adoration to God and enhances His glory (1:6). Being adopted as a child of God is a great spiritual privilege, stemming from the riches of His grace. —WGJ

Theological_Workbook_final_0020_001

Count the specific blessings you have because you have been graciously received into the family of God.

Adultery

VOLUNTARY SEXUAL RELATIONS by either a man or a woman in violation of the marriage bond constitutes adultery, a specific form of fornication forbidden by the seventh commandment in the Mosaic Law (Exod. 20:14; Deut. 5:18; Luke 18:20). Adultery was punishable by death by stoning (Lev. 20:10-12; Deut. 22:20-27).

The seriousness of the sin of adultery and the severity of its punishment spring from the sanctity of the marital relationship established by God with His creation of Eve as a helper suitable for Adam (Gen. 2:18, 20-23), and also from the intimacy of this union (2:23-24; Matt. 19:4-6; 1 Cor. 6:16). The sanctity and intimacy of the marital relationship also explain the seriousness of any form of illicit relations in God’s sight, because in sexual union a man and a woman become one flesh (Gen. 2:24; Matt. 19:5; 1 Cor. 6:16). For this reason Jesus listed adultery as a sin as serious as murder, theft, or slander (Matt. 15:19).

The unfaithfulness to the marriage vow displayed in adultery illustrates the spiritual unfaithfulness of Israel to God. Israel’s covenantal relationship to God (Exod. 19:3-8; 24:3-8) is described as a marriage between God as the husband (Isa. 54:5; Jer. 31:32) and Israel as the wife (Isa. 54:6). Israel’s unfaithfulness in forsaking the Lord to worship false gods was called adultery (Jer. 3:6, 8-9, 20), and Israel was called an adulterous wife (Ezek. 16:32). Because of Israel’s spiritual adultery God will forsake and punish her (16:38), but only temporarily (Isa. 54:6-7; Ezek. 16:59-60). God’s dealings with Israel in her spiritual adultery are illustrated by the prophet Hosea and his unfaithful wife Gomer (Hos. 1:2; 2:2; 3:1). Any forsaking of the Lord God is spiritual adultery (James 4:4). —JAW

Theological_Workbook_final_0021_001

Christ calls us all not only to physical faithfulness but also to faithfulness in every passing thought and glance.

Advocate

JOB, A SERVANT OF THE LORD, whose life was the epitome of righteous living, was tested by Satan. The experience was severe and caused him great loss. In his struggles he sought an advocate, someone to stand in his defense (Job 16:19-21). This is the only place where the New International Version uses the word advocate. In 1 John 2:1 the New International Version translates parakleµtos as one who speaks to the Father in our defense, whereas advocate is the term used in both the New American Standard Bible and the New King James Version.

An advocate is someone who argues for a cause or pleads on behalf of another person. In Job’s case he needed someone who could defend him before God, since what had happened to him seemed so unjust. Job desperately sought an advocate, while the apostle John declared that believers do have an advocate.

When a person places his or her faith in Christ, the penalty of sin is removed. Yet Christians still have the capacity to sin (1 John 1:8). Though a believer is not characterized by a life of sin (3:9), he or she still occasionally commits sin (1:9). However, when a Christian sins, he is not condemned, because he has an Advocate, Jesus Christ, who pleads his case before the Father.

In His Upper Room Discourse Jesus used the word parakleµtos four times in referring to the Holy Spirit (John 14:16, 26; 15:26; 16:7). The New International Version translates this word as Counselor. Since Christ would no longer be with them as He had in the past, He was asking the Father to give them someone like Himself to be in them (14:17). As the indwelling Counselor (literally, one called alongside to help), the Holy Spirit, Jesus said, would be the disciples’ Teacher (14:26) and a witness to the character of Christ (15:26). The Holy Spirit would also convict the world of guilt (16:7-8). Yet in relation to sin in believers’ lives, the Lord has retained the responsibility of being their Advocate Himself. —WGJ

Theological_Workbook_final_0022_001

Knowing that the risen Christ defends you before God the Father, don’t allow Satan to intimidate you because of your sins.

Age

THE PRINCIPAL OLD TESTAMENT WORD for age is ‘ôlam, which may designate an indefinite period. Sometimes it is used in the sense of everlasting, either in the past or future. For instance, God is said to be from all eternity (Ps. 93:2). In Micah 5:2 the future messianic Ruler is described as one who will be ruler over Israel, whose origins are from of old, from ancient times. The expression ancient times can be translated "as from days of eternity [‘ôlam]." This points to the Messiah’s existence from eternity past.

Besides being used frequently to refer to past time,‘ôlam is also used of an indefinite future time. In this sense the word may refer to the unknown length of a person’s life (Deut. 15:17; Ps. 61:7). Also the earth is said to exist for an indefinite time. It is in this sense that Genesis 13:15 used ‘ôlam in His promise to Abraham: All the land that you see I will give to you and your offspring forever (Gen. 13:15). Since the earth will ultimately be destroyed, including the Promised Land (Rev. 20:11; 21:1), Genesis 13:15 refers to the land existing not into eternity but rather for an indefinite period of time into the future.

In Isaiah 45:17 the word ages (ôlam in the plural) is used of Israel’s ongoing future: You [Israel] will never be put to shame or disgraced to ages everlasting.

Frequently in Scripture the word ‘ôlam ascribes eternity to God. The LORD is the everlasting God (Isa. 40:28). I live forever (Deut. 32:40). From everlasting to everlasting you are God (Ps. 90:2). The God of Israel, [is] from everlasting to everlasting (106:48; see also Neh. 9:5). God lives forever (Dan. 12:7). Also God’s love is from everlasting to everlasting (Ps. 103:17).

In the New Testament the Greek word aioµn is similar in meaning to ‘ôlam. Aioµn indicates an indefinite period of time, either of the past or the future. God’s promises were made in the past (long ago, Luke 1:70; Acts 3:21) and His saving of Gentiles has been known in the past (known for ages, Acts 15:18). The plural ages is a comprehensive expression of all past ages, as in 1 Corinthians 2:7 (before time began), Ephesians 3:9 (for ages past), and Colossians 1:26 (the mystery that has been kept hidden for ages and generations). Also Ephesians 3:11 refers to God’s eternal purpose (literally, the purpose of the ages).

The future ages are in view in the angel’s promise to Mary that her son "will reign over the house of Jacob forever [‘unto the ages,’ aioµnas]" (Luke 1:33). Age (singular) is often used in the sense of forever, that is, eternity, as in John 6:51, 58; 1 Peter 1:25; 1 John 2:17; and 2 John 2. The plural ages also means eternity, as in, for example, Romans 1:25; 9:5; 11:36; and 2 Corinthians 11:31. The unusual expression unto the age of the age in Hebrews 1:8 means for ever and ever. The phrase unto the ages of ages, meaning for ever, occurs a dozen times, often in doxologies (for example, Rom. 16:27; Rev. 7:12). This phrase is also used of God’s eternal existence (Rev. 4:9-10; 10:6; 15:7).

An important use of aioµn is in reference to a long period of time in the present or the future. Jesus distinguished these two when He said that the blasphemy of the Holy Spirit will not be forgiven, either in this age or in the age to come (Matt. 12:32).

Often the return of Christ is described as beginning a new age and consummating the present age. The disciples asked Him, What will be the sign of your coming and of the end of the age? (Matt. 24:3).

It is important to note that the present age contrasts with both the past Old Testament era and the future yet-to-come age. In the present age Christians enjoy many spiritual blessings, blessings that will continue on for eternity. Believers now have eternal life (John 3:16, 36; 5:24; 6:47), spiritual life that will continue after death for all eternity. Believers who sacrifice possessions and family for Christ in this present age will be richly rewarded, receiving a hundred times as much . . . in the age to come (Mark 10:30). The present age is a time of burdens; the phrase the worries of this life (Matt. 13:22; Mark 4:19) is literally the cares of this age. Believers are not to be conformed to or to love the sinful ways of the present age (world, Rom. 12:2; 2 Tim. 4:10; cf. Titus 2:12).

In contrast to the present age, which is a time of satanic power (Satan is the ruler of this age, 2 Cor. 4:4) and evil (Gal. 1:4), the future Millennium, when Satan will be bound, will introduce a totally new age in which Christ will rule from Jerusalem. Following the millennial kingdom, God will usher in the eternal age in which all things will be brought to their consummation. God’s redemptive program, enjoyed now by believers, will be fully displayed in the Millennium and in the eternal state. In the coming ages [God will] show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus (Eph. 2:7). —JFW

Theological_Workbook_final_0024_001

Do not be conformed to or love the sinful ways of this present age.

Angels

AT LEAST THIRTY-THREE BOOKS OF THE BIBLE mention angels, with more than one hundred references in the Old Testament and more than 160 in the New Testament. Angels are also called sons of God (Job 1:6, NASB; 38:7, NASB); holy ones (Ps. 89:7); and host (1 Sam. 17:45; Ps. 89:8, NASB). Several times Christ affirmed the existence of angels (Matt. 18:10; 22:29-30; 25:31-32, 41). Those who deny the reality of angels argue that Christ referred to angels (and demons) for pedagogical purposes and/or that He shared the superstitions of His contemporaries. But the former view implies that Christ was intellectually dishonest, and the latter makes Him subject to error. It is clear that Christ truly believed in and testified to the existence of angels. To deny their reality is therefore to impugn His reliability.

God created angels by His Word (Ps. 148:5). Though the time of their creation is not known, they were present when the earth was created and sang praises to the Lord (Job 38:7). Specifically, we are told that angels were created by and for Christ (Col. 1:16). The angels were created holy (Mark 8:38; Acts 10:22) and are innumerable (Dan. 7:10; Matt. 26:53; Heb. 12:22; Rev. 5:11). Their numbers neither increase nor decrease, for they do not have children (Matt. 22:30) nor do they die (Luke 20:36).

On occasion angels appeared to men in the form of human bodies (Gen. 18:2; Matt. 28:3). Yet they are called spirits (Heb. 1:14). As spirit beings they may perhaps possess bodies of a spiritual order (1 Cor. 15:44).

Angels are personal beings, for they possess the essential elements of personality—intelligence (1 Pet. 1:12), emotions (Luke 2:13; 15:10), and will (Jude 6). Their knowledge, while greater than that of humans, is limited. They are not omniscient. Angels have greater power than humans, but they are not omnipotent. They can appear and disappear, but they are not omnipresent. Angels were not created in God’s image and do not share redemption in Christ. In the age to come, redeemed humanity will be exalted above the angels and will judge the fallen among them (1 Cor. 6:3).

Of the fallen angels, called demons, some are bound (2 Pet. 2:4; Jude 6) and others are free. Demons are referred to as Satan’s angels (Rev. 12:7, 9). The unfallen angels, called elect angels (1 Tim. 5:21), may be distinguished as follows: (1) Michael, the only angel called the archangel, is the defender of Israel (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7). (2) Gabriel, an angel of high rank, was entrusted with delivering important messages from God to individuals such as Daniel (Dan. 8:16; 9:21), Zechariah (Luke 1:19), and Mary (Luke 1:26). (3) Rulers, principalities, authorities, and powers, referred to frequently in the Scriptures, seem to be good and evil angels who engage in an unending struggle to control human beings and governments (Dan. 10:13; Eph. 1:21; 3:10; 6:12; Col. 2:15). (4) Cherubim are the guardians of the holiness and presence of God (Gen. 3:24; Exod. 25:17-22; Pss. 80:1; 99:1; Isa. 37:16; Ezek. 10:4-5). (5) Seraphim are mentioned only in Isaiah 6:2-6, where they are described as praising God and extolling His holiness. (6) The Angel of the Lord, a term found frequently in the Old Testament often seems to refer to the preincarnate Christ (Gen. 16:7, 9, 11; 22:11, 15; Exod. 3:2; Judg. 2:1, 4; 6:11-12, 21-22; 13:3, 13, 15-17, 20-21; 2 Sam. 24:16; Zech. 1:11-12; 3:1, 5-6; 12:8).

As God’s messengers or ambassadors, unfallen angels have ministered in a variety of ways. They were involved when God created the world, when He gave the Mosaic Law (Acts 7:38, 53; Gal. 3:19; Heb. 2:2), during Christ’s first advent (Matt. 2:13-15, 19-20; 4:11; 28:2, 5; Luke 2:13; 22:43; Acts 1:10), and during the early days of the church (Acts 8:26; 12:7; 27:23-24; 1 Cor. 4:9). And they will be involved in announcing judgments in the Tribulation (Rev. 8-10; 14-16), they will accompany Christ at His second coming (Matt. 24:31; 25:31), and they will be engaged in events following His return (Matt. 13:39; Rev. 19:17-18; 20:1-3).

Angels appear before God (Job 1:6; 2:1), worship God (Pss. 103:20; 148:20; Luke 2:13; Heb. 1:6; Rev. 5:11-12; 7:11-12), and obey God (Ps. 103:20-21).

Some verses suggest that one of the ministries of angels is to protect and guard believers (Exod. 23:20; Pss. 34:7; 91:11-12; Matt. 4:6; 18:10). Angels minister to Christians (Heb. 1:14); and they deliver believers from harm, as in the case of Lot (Gen. 19:15-17), Joseph (48:16), the Israelites (Num. 20:16), Daniel’s three friends (Dan. 3:28), Daniel himself (6:22), the apostles (Acts 5:19), and Peter (12:7). Apparently angels know what happens on the earth (Luke 15:10; 1 Cor. 4:9; 11:10). Angels can guide (Acts 8:26), give strength (1 Kings 19:5, 7; Dan. 10:18-19; Luke 22:43), and comfort (Luke 1:30; 2:10; Matt. 28:5; Acts 27:23-24).

Popular interest in angels is sometimes carried to an unbalanced extreme. When heretics at Colossae worshiped angels as divine intermediaries, Paul sent a strong warning (Col. 2:18) and affirmed that angels are under Jesus, who is the Head over all power and authority (2:10). The object of the believers’ faith is Jesus, not angels. —DKC

Theological_Workbook_final_0026_001

Thank God for the protective care of angels.

Anointing

THE PRACTICE OF ANOINTING with oil was widespread in Bible times. Olive oil in particular was applied after bathing (Ruth 3:3), on wounds (Luke 10:34), dead bodies (John 19:39), or released prisoners (2 Chron. 28:15). The head and feet of honored individuals were sometimes anointed with special oils or perfumes (Ps. 23:5; John 12:3).

The first reference to anointing in Scripture (Gen. 31:13) is when Jacob anointed a pillar he had set up as a memorial of his encounter with God at Bethel. In Old Testament times anointing often had a religious significance, setting objects and persons apart for God’s service. Specially prepared oils were used to anoint the tabernacle, its furniture, and Aaron and his sons (Exod. 28:40-42; 29:1-46; 30:22-33; 40:10-11). These persons and objects were thus sanctified or set apart for religious purposes.

While the Old Testament occasionally mentions the anointing of prophets (1 Kings 19:16), references to the anointing of kings are more frequent, dating from the beginning of the monarchy. Samuel, sometimes called the king-maker, anointed both Saul and David (1 Sam. 10:1; 16:13). Of special significance is the fact that when David was anointed, the Spirit of the Lord came on him and departed from Saul. Thus the anointing not only set rulers aside to serve God, but it also symbolized the coming of the Holy Spirit to enable God’s servants to do their work for Him. In this connection the Messiah declared, The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor (Isa. 61:1).

The Hebrew word for anointed, mas 1 masih\ transliterated messiah, and which means the anointed one), refers to a range of individuals who were appointed to special tasks, even the Persian king Cyrus (Isa. 45:1). The term came to be applied to the coming King from the line of David, the Messiah, who will one day rule over the restored Davidic kingdom. Messianic prophecies abound in the Old Testament, and the New Testament identified Jesus as the ultimate Anointed One, the Messiah (John 1:41; 4:25).

The practice of anointing continued in New Testament times but not for induction into leadership. Literal anointing with oil or perfume is mentioned (Mark 14:8; Luke 7:46; John 12:3), but some passages use the term in a figurative sense in affirming that God anoints believers (2 Cor. 1:21; 1 John 2:20, 27). This anointing at the moment one believes in Christ refers to the impartation of the gift of the Holy Spirit. It brings to mind the anointing of the Old Testament priests with oil.

The Roman Catholic Church uses James 5:14 to support their sacrament of extreme unction. But, as verses 14-15 show, the elders, not priests, were to pray for the sick person and anoint him with the oil. The anointing was not to prepare the individual for death but to anticipate his restoration to health. The Greek word here translated anoint means to rub with oil, not to anoint ceremonially. Much as a modern nurse would rub a patient’s body with lotion, so in the ancient world, in similar fashion, olive oil would be used. It was not a ritual or ceremonial anointing but a means of refreshment, comfort, and grooming in anticipation of the patient being healed and able to leave the sickbed and face the world. —DKC

Theological_Workbook_final_0028_001

Consider the fact that every true believer has been anointed by God for His service.

Antichrist

THE WORD antichrist refers to anyone who is against Christ, for the prefix anti means against. But since the prefix can also mean instead of, the word also refers to the one who in the future Tribulation will seek to be a substitute for Christ, that is, a pseudo-Christ.

Only four verses (1 John 2:18, 22; 4:3; 2 John 7) include the word antichrist, but the idea of an antichrist pervades the Old and New Testaments. The key to the doctrine is found in 1 John 2:18. Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour. In contrast to the many antichrists mentioned, there is a specific antichrist who was still future at the time John wrote this epistle.

In defining the antichrist as one who denies the Father and the Son (2:22), John had in view the presence of antichrists in the church age. However, the antichrist idea is much broader, covering any person or movement that is contrary to God, whether in the Old or New Testaments. Thus the concept of antichrist in the Old Testament includes those who were guilty of idolatry (Deut. 13:13), rape or sexual sins (Judg. 19:22-25; 20:53), disregard or disrespect of God (1 Sam. 2:12), and lying or evil expressions (1 Kings 21:10, 13; Prov. 6:12; 16:27).

The concept of a specific antichrist is seen in the prophecies related to Antiochus Epiphanes IV, a king of Syria (175-164 B.C.), who, according to Daniel 11:21-36, would prove to be an antichrist in his persecution of Israel, his desecration of the temple, and his abolishing of Israel’s daily sacrifices. In this he prefigured the future Antichrist of the end times.

Daniel 7:7-8 anticipates a revival of the Roman Empire in the end times in the form of ten kingdoms. The little horn mentioned in 7:8 depicts a ruler who will uproot three of the ten horns, that is, he will subdue three kingdoms (7:24) and then rule over all ten countries of the revived Roman Empire. He will become a world ruler (Rev. 13:8). Called Antichrist in 1 John 2:18, he will be against Christ and will be His principal opponent in the end times. He will attempt to be a substitute for Christ, the King of kings, for Satan will enable the Antichrist to have a world government in the last three and a half years before the Second Coming.

The Antichrist will sit in the future temple (which Israel will build to restore the Mosaic system of sacrifices) to be worshiped (Dan. 11:36-37; Matt. 24:15; 2 Thess. 2:4). Daniel called him the ruler who will come (Dan. 9:26) and the king who will do as he pleases (11:36), and Paul dubbed him the man of lawlessness and the lawless one (2 Thess. 2:3, 9). This will cause an abomination in that Jewish sacrifices will be stopped and sacrifices of a pagan character will be substituted (Dan. 9:27; 12:11).

The revived Roman Empire will be like a beast out of the sea, having seven heads and ten horns (Rev. 13:1; see also Dan. 7:7). Besides being presented as an eleventh horn, the Antichrist is depicted as the eighth head on the beast (Rev. 17:11), which points to his leadership of the revived Roman Empire.

He will recover from what is called a fatal wound (13:3, 12). Some interpreters say this wound suggests that someone from the past will be resurrected to fulfill this role. Many individuals have been suggested, including Nero. But no one from the past has fulfilled the function of the future Antichrist. The view that the Antichrist will die from the wound and be resurrected is supported by the fact that the word slain (13:3, literal translation) is also used of Christ (5:6; 13:1-8). However, it may be preferable to say that Satan will heal the Antichrist from a serious wound, because one of his heads, not his entire body, will have a mortal wound. In any case he will come on the scene as a supernatural person empowered by Satan, and he will gain worldwide acceptance, exercising authority over the entire world for forty-two months (13:5-8).

The Antichrist’s number 666 (Rev. 13:18) has been interpreted in many various ways. Perhaps the number simply means that just as six is one less than seven, often considered a perfect number, so 666 is less than 777 and thus suggests that the Antichrist, while pretending to be divine, will fall short of that pretension.

At the second coming of Christ the Antichrist will be captured and thrown alive into the fiery lake of burning sulfur (19:20). Paul referred to this event when he called the Antichrist the man doomed to destruction (2 Thess. 2:3), and Daniel wrote that this future world ruler will come to his end (Dan. 11:45).

In the Reformation the church identified the Roman Catholic Church as the Antichrist, and in more recent times prominent individuals who have opposed the church and Christ have been said to be the Antichrist. The Roman Church retaliated by saying Protestants were antichrists. However, those who believe in a future fulfillment of many of the prophecies in Daniel and Revelation believe a personal Antichrist will dominate the world for three and a half years of terrible tribulation and then, as stated, will be destroyed by Christ at His second coming.

—JFW

Theological_Workbook_final_0030_001

Always be on guard for the spirit of antichrist that is prevalent in today’s world.

Apostasy

THOUGH THE GREEK WORD apostasia is found only twice in the New Testament (Acts