Systematic Theology

A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.

This is the legacy version of Sys Theo. View the updated series.

Coursework Journal
00 What is Systematic Theology?

About This Series

This is a 12-week Intensive Discipleship Track (IDT) with an optional homework element for those who want more of a seminary experience. Here’s how it works:

  1. Make a copy of this Coursework Journal and share it with your teacher.
  2. Purchase the optional book for the class: Christian Beliefs by Wayne Grudem.
  3. Listen to the lesson podcast each week and come ready to discuss your answers.

View standalone topic

Sys Theo: What Is Systematic Theology?

Posted: October 24, 2023
Homework
This is Lesson 0 in Sys Theo, an introduction to the series. There’s no reading assignment for this lesson. When you’re ready, move on to Lesson 1.

Systematic theology is a way of studying the Bible that gathers what the whole of Scripture teaches about a topic and organizes it into clear, consistent categories. The Bible is one big story of God’s redemption, not a list of topics. Systematic theology helps us see how God’s truth fits together, so we can understand our faith, teach it, defend it, and live it out.

Welcome to Sys Theo

This lesson introduces the study of systematic theology and shows where it fits among other kinds of theology. It’s the doorway into Sys Theo, a 12-lesson course that covers the essentials of systematic theology from a biblical perspective.

What Is Systematic Theology?

Systematic theology is a discipline within Christian theology that seeks to organize and present the beliefs of the Christian faith in a systematic and coherent way. It has four key aspects.

1. Doctrinal Organization

The Bible is organized around the central story of God’s redemption, not around a list of categories. Systematic theology gathers truth from the entire story of the Bible and organizes it into thoughtful, consistent categories for reflection and study. Here are some of the typical categories and their technical names:

  • Theology proper: the study of God himself, including his nature and attributes. It also covers God’s purpose in the world and questions about evil and suffering in light of his nature. (See Lesson 2 and Lesson 3.)
  • Bibliology: the study of the Bible, including its inspiration, authority, inerrancy, and interpretation. It’s part of the larger question of revelation. (See Lesson 1.)
  • Creation and providence: the origin and purpose of the universe and God’s ongoing care and governance of it. (See Lesson 3.)
  • Christology: the study of Jesus Christ, including his divine and human natures, his mission, and his relationship to the Father and the Spirit. (See Lesson 4.)
  • Pneumatology: the study of the Holy Spirit, especially his work in believers, including regeneration, sanctification, and empowering for ministry. (See Lesson 5.)
  • Anthropology: the study of humanity, including human nature and the effects of the fall. (See Lesson 6.)
  • Hamartiology: the study of sin, its origin, and its consequences for individuals and society. (See Lesson 6.)
  • Soteriology: the study of salvation, including the atonement and justification. (See Lesson 7, Lesson 8, and Lesson 9.)
  • Ecclesiology: the study of the church, including its nature, purpose, leadership, ordinances, and relationship to Israel. (See Lesson 10.)
  • Eschatology: the study of last things, including the second coming, resurrection, judgment, heaven, and hell. (See Lesson 11 and Lesson 12.)
  • Angelology and demonology: the study of angels and demons, including Satan, and their roles in the spiritual realm.
  • Covenant theology: in some traditions, a study of the biblical covenants as a framework for understanding God’s relationship with humanity.

2. Scriptural Basis

The Bible is the primary source for systematic theology. Theologians analyze and interpret biblical passages to draw out theological truths and principles. Different Christian traditions may emphasize different parts of the Bible or interpret them differently, which leads to variations in systematic theology.

2 Timothy 3:16-17 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.

3. Historical Development

Systematic theology takes into account how Christian doctrine has developed throughout history. The debates and formulations of the early church, and of later centuries, shape how theologians build their systems today.

4. Creeds and Confessions

Many Christian traditions have produced creeds, confessions, and statements of faith that summarize their core beliefs. Systematic theologians often refer to these documents as they work.

Why Systematic Theology Matters

Systematic theology serves several purposes. It helps believers deepen their understanding of their faith. It provides a foundation for teaching and preaching. It makes theological conversation and healthy debate possible. And it helps us defend the Christian faith against challenges from other worldviews. It’s a rigorous pursuit that explores the richness and depth of Christian truth in a structured way.

Other Types of Theology

Systematic theology isn’t the only way to study God’s truth. Here are some other common branches:

  • Biblical theology traces theological themes as they develop through the Bible’s story and its individual books and authors. For example, what does John’s writing teach about salvation compared to Paul’s? How does the Old Testament’s view of the end times develop, and how do the Gospel writers build on it?
  • Historical theology explores how Christian doctrine developed throughout church history, studying the writings and debates of theologians and church leaders from different eras.
  • Comparative theology compares beliefs and practices across religious traditions to understand their similarities and differences.
  • Natural theology explores questions about God through reason, philosophy, and observation of the natural world, looking for evidence of God’s existence and attributes in nature.
  • Practical theology connects theology to the life of faith and ministry. It includes ethics; pastoral theology, which covers worship, preaching, Christian education, counseling, and disciple making; and missiology, the study of how God’s people pursue his mission in the world.

Which type of theology a person studies often depends on their interests, tradition, and goals. But all of them are meant to help us know God more clearly and follow him more faithfully.

The Takeaway

Systematic theology gathers what the whole Bible teaches and organizes it into clear categories, so we can see how God’s truth fits together. We hope this introduction encourages you to tackle the entire Sys Theo course, and helps you see where it fits in the bigger picture. Study Scripture prayerfully, think clearly about its themes, and expect to discover not only how God’s truth fits together, but how it applies to your life. Start with Lesson 1.

Discuss and Dive Deeper

Talk about it:

  1. Why is organizing or categorizing biblical doctrines important or helpful?
  2. Which category of systematic theology strikes you as most important? Why?
  3. Which category is most interesting to you personally? Why?
  4. Which category do you feel like you have the least grasp of?
  5. What happens if systematic theology is not built on a scriptural basis?
  6. How does awareness of historical development help in the practice of systematic theology?
  7. What is the relationship between systematic theology and practical theology? Which is more important, and why?

See also:

Sys Theo (Series)

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GOD

01 God’s Revelation
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapter 1 in Christian Beliefs by Wayne Grudem

Theology – the study of God and his truth – is only possible because God has revealed himself. Otherwise we could know very little about God. Thus the topic of God’s revelation is a good starting point for theological reflection. God has made himself known to human beings in three primary ways.

General Revelation

God has revealed himself through the creation he has made – called “general” revelation. Psalm 19:1-4 describes how “the heavens proclaim the glory of God.” Romans 1:19-20 declares that human beings should understand the existence and power of God “through everything God made.” While creation can reveal much about God, many of his attributes cannot be discerned from the created order. Creation cannot reveal God’s Triune nature or the incarnation of Jesus. Looking at the grandeur of the heavens cannot help us understand how to be right with God.

The Bible

By contrast with general revelation, the Bible is considered “special revelation.” Consider nine important truths about the Bible as the word of God.

Inspiration: Every book of the Bible has two authors: divine and human. God did not dictate the words of the Bible to its human authors, but worked through each author’s own personality, intellect and culture so that every word written by the human is also God’s own word (2 Tim 3:16; 2 Pet 1:21). For example, Jesus quoted the words of David in the Old Testament and attributed those words to the Holy Spirit (Mark 12:36).

Inerrancy: In its original manuscripts, the Bible does not affirm anything that is contrary to fact. It always tells the truth. The Bible does not speak on every conceivable topic, but wherever it does speak, what it says about any subject will be true. This reflects God’s character, because God cannot lie (Heb 6:18).

Authority: Because the Bible is God’s word, it is our ultimate source of truth. This makes the Bible our final authority for what we believe and how we live. To disbelieve the Bible is to disbelieve God (Luke 24:25). To disobey the Bible is to disobey God (2 Pet 3:2).

Reliability: Has the Bible been corrupted? Have important truths been removed from its pages? Even though we have no original manuscripts of the Bible, we have reason to trust the reliability of the Bibles we have. Our confidence rests on three factors. The first is the meticulous process of transmission. The scribes who copied the Bible adhered to very high standards of accuracy. Because of this, any mistakes made in copying are clearly identifiable as slips of the eye or pen, and no intentional corruption has ever been demonstrated. Second, consider the consistency of manuscripts over long periods of time. For example, when it was discovered, the Isaiah scroll from the Dead Sea Scrolls predated the oldest existing manuscript of Isaiah by almost 1,000 years. Yet the two are almost identical, with only trivial differences. The third confidence-building factor is the abundance of available manuscript evidence. Thousands of manuscripts of the Bible exist, some very ancient. By comparing manuscripts, a reliable text can be established.

Clarity: Not everything in the Bible is equally clear or easy to grasp. But the Bible’s authors expected people to be able to understand and act on their words (Deut 6:6-7). All things a person needs for salvation and Christian life can be understood by anyone who will read the Bible, if they ask for God’s help and are willing to follow it.

Necessity: We need the Bible. Without it, no one can know how to be right with God, how to maintain a relationship with him, or what God commands or desires of us (Matt 4:4; Ps 119:1; 1 John 5:3). 

Sufficiency: The Bible is enough. It contains everything we need God to reveal to us for our eternal salvation (2 Tim 3:15), We need anything else in order to know and trust God or to obey him (Ps 119:9; 2 Tim 3:17). We can be fully content with the Bible. We do not need to rely on other sources of truth or guidance as equal to the Bible, for any matter on which the Bible speaks.

Efficacy: The Bible has power to accomplish God’s purposes (Isaiah 55:10-11). More than just words on a page, the Bible conveys the power of the Holy Spirit into the life of the reader (Hebrews 4:12). It transforms the mind and heart (Psalm 19:7-11) and equips people to know and live for God (2 Tim 3:16-17). 

Canonicity: Is the Bible as we have it now complete? The word “canon” means a rule or standard. Canonicity is about whether a book that claims to be scripture meets that standard. In general, a book was included in the canon based on two steps. The early church did not create the canon of Scripture. But it recognized the divine inspiration of certain books, and rejected others, based on five tests.

    • Universality. Did the writings in question reflect the unified view of the whole body of Christians?
    • Apostolic origin. Was it written by a known prophet or apostle, or by a close associate reflecting the apostle’s perspective?
    • Orthodoxy. Are the doctrines and values expressed consistent with the rest of Scripture (Deut 13:1-3)?
    • Divine efficacy. Did the message of the book have life-changing power in people’s experience?
    • Antiquity. Did it originate in biblical times, or was it composed long afterwards?

God’s Self-Revelation in Jesus Christ

The final and ultimate way that God has revealed himself to humanity is through Jesus Christ. In him, God became human and lived among us. John 1:18 explains that no one has ever seen God, but Jesus “has revealed God to us.” Jesus told his disciples, “Anyone who has seen me has seen the Father” (John 14:8-9). Hebrews 12:1-3 explains that, while God made himself known in the past through the prophets, “in these final days, he has spoken to us through his Son,” because Jesus “radiates God’s own glory and expresses the very character of God.” Thus God’s greatest way of making himself known is not the Bible, but the person of Jesus Christ. 

The study of theology begins with God’s revelation. The Bible is how we know who God is, because the Bible reveals God’s mind, heart and will. It also reveals the person and work of Jesus Christ, who is the highest revelation of God. Sound theology is built on what the Bible says as the final word about what we believe and teach.

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Discussion:
  1. Read Psalm 19:1-4. What can we learn from general revelation? What are its limitations?
  2. Consider this statement: “All the words written by the human authors of the Bible are also God’s own words.” Do you agree or disagree? Defend your view.
  3. Read Luke 24:25. What are some principles in the Bible that you would prefer not to believe or to obey? How do you resolve this sort of tension?
  4. Explain the three reasons why we believe the Bible has not been corrupted over time.
  5. What other questions do people raise about the reliability of the Bible? How would you answer them
  6. If the doctrine of the Bible’s clarity is true, why do Bible-believing Christians disagree about the teachings of the Bible?
  7. Could the Bible ever conceivably include other books of Scripture? Defend your response.

Slides:
Click the image to advance slides.

Sys Theo 01 by PursueGOD

02 God’s Nature
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 2-3 in Christian Beliefs by Wayne Grudem

The Bible never tries to prove that God exists, but simply assumes it from the first verse (Genesis 1:1). In the Bible, God reveals himself to be a personal and relational being unique from any other. Let’s examine more fully what God is like.

Immanence and Transcendence

Isaiah 57:15 describes a God who is both immanent (near to us) and transcendent (far above and beyond us). God is distinct from his creation, but remains present and involved in it (Matthew 1:23), sustaining and directing it for his purposes. He is knowable by and interacts with human beings (Exodus 3:11-12). Yet even though God is present, he is distinct from the universe. He is beyond humanity’s full experience, perception or understanding (Romans 11:33-34). His thoughts and ways are beyond ours (Isaiah 55:8-9).

Incommunicable Attributes

The attributes of God can be described in two categories: communicable and incommunicable. The incommunicable attributes are those characteristics of God’s nature that are completely unique to him. They cannot be shared (or “communicated”) with human beings. As you consider some of these attributes, you will see that there can be no other gods beside this one God.

Infinitude

God is infinite, meaning that he is free from limits. God does have limits imposed by his character. For example, he cannot do evil. But he is not subject to any of the limitations found in his creation. It follows that all of God’s attributes are also infinite.

Independence

God does not depend on any other being for his existence. While we depend on God for both the beginning and the continuation of our lives, God has no origin (Revelation 4:8). As a self-existent being, he possesses the capacity for life within himself. Thus God is not answerable to anyone outside of himself.

Self-sufficiency

Since God is independent, he has no needs and therefore relies on no one or nothing. God did not need to create in order to fulfill something lacking in himself, but created simply because he chose to do so. God does not need anything from us: our worship, our money, our help, or anything else (Acts 17:24-25).

Unchangeableness

The Bible depicts God as responding to different situations differently in his interactions with human beings. But God’s being and perfections do not change (Psalm 102:25-27). He will never stop being infinite and self-sufficient. He will never become more powerful or more loving than he is. Evil will not someday start being good. His purposes and promises do not change (Psalm 33:11; Numbers 23:19). As a result, we can trust God, knowing that he will always remain the way he has revealed himself to us (Malachi 3:6).

Eternity

God is infinite with respect to time. He is, has always been, and will always be (Revelation 1:8). He has no beginning and no ending (Psalm 90:2). God is not limited or bound by the passage of time, but created time and sees all events through all of time at once (Isaiah 46:9-10).

Omnipresence 

God is infinite with respect to space (Jeremiah 23:23-24). He does not have size or spatial dimensions. He  is not limited to being in one place at a time, but is present at every point of space with his whole being (Psalm 139:7-12; 1 Kings 8:27). As a being of spirit, God does not possess a physical body. When the Bible speaks of God having physical parts (eyes, mouth, arms, etc.), it is not describing God as he is. Comparison to human traits tells us that God can perceive, communicate, act, and more.

Unity

God’s unity means that every attribute of God applies fully to all of God. God is not divided into parts. Every attribute is also fully consistent and integrated with the others. God’s attributes are never contrary to each other. For example, because God is holy, his love is a holy love. Because God is merciful, his justice is a merciful justice. 

Communicable Attributes

Communicable attributes are those aspects of God’s nature that are reflected in human beings, albeit in finite form. There are many of these, but several examples will illustrate.    

Spirituality

God is spirit (John 4:24). Human beings, while embodied, also have a spirit. God interacts with us at a spiritual level (Rom 8:16; 1 Corinthians 6:17). One function of God’s spirituality is that he is invisible to the unaided human eye (1 Timothy 6:16).

Knowledge

Humans have a limited capacity to know truth. But God is omniscient. He knows all things perfectly: past, present and future, visible and invisible, actual and possible (Job 37:16; 1 John 3:20).

Power

God is omnipotent. His power is infinite (Matthew 19:26; Jeremiah 32:17). This doesn’t mean God can do anything. He cannot act in a way that is contrary to his character (Titus 1:2; 2 Timothy 2:13). But God is powerful enough to do anything that he chooses to do. 

Wisdom

God is wise (Romans 16:27) because he always chooses the best purposes and the best means to achieve those purposes (Romans 8:28).

Truthfulness

As the true God (Jeremiah 10:10), God himself epitomizes truth. His perception defines reality and is the final standard of all truth. He cannot lie or deceive. One aspect of God’s truthfulness is his faithfulness (Deuteronomy 32:4), because God is always true to his promises (2 Samuel 7:28).

Goodness

All that God is and does is worthy of approval (Genesis 1:31). He is the final standard of what is good (Luke 18:19; Psalm 106:1). God only acts toward his creation in a way that is good (James 1:17). 

Love

God is love (1 John 4:8) in that he eternally gives of himself to others (John 17:24). The love within the Trinity is the perfect example of this (John 14:31). While human love is tainted by self-interest, God loves even sinful humanity, at great cost to himself (1 John 4:10; Romans 5:8). His love takes shape in other attributes, like grace, patience, mercy, and compassion.

Holiness

God is often called holy (Psalm 71:22; Psalm 99:9; Isaiah 6:3). The root idea of “holiness” is “separation.” On one hand, God is separate from all sin or evil, and calls us to separate ourselves from sin and evil in our lives (1 Peter 1:14-16). But in a greater sense, God is holy because he is completely transcendent. That is, he is absolutely separate in his being and perfection from his creation.

Righteousness

In biblical languages, righteousness and justice are equivalent. God always does what is right (Genesis 18:25; Zephaniah 3:5), but not according to some external standard or law. God himself is the final standard of right and wrong (Deuteronomy 32:4). 

Wrath

God’s wrath is his settled animosity and opposition toward sin (Exodus 32:9-10; Romans 1:18). While human wrath is usually misapplied, to hate sin and evil is a virtue (Zechariah 8:17). While God’s wrath expresses his holiness and righteousness, it is never at odds with his love and mercy.

The Triune God

When we integrate everything God has revealed about himself in the Bible, the only possible conclusion is that God exists eternally as three persons in one being. First, God is three persons. The Bible portrays the Father, the Son, and the Holy Spirit as distinct centers of consciousness (Matthew 28:19), who can interact with each other (Matthew 3:16-17) and who have different roles, but work in perfect unity as equals.

Second, each person is fully God. It is a given in the Bible that the Father is God. The Son is also seen as God (John 1:1-3; see Topic 4). The Holy Spirit is depicted having attributes that only God has and doing things that only God can do (Acts 5:3-4; see Topic 5). As such, all three members of the Trinity are worthy of our worship.

Third, the Bible clearly teaches that there is only one God (Deuteronomy 6:4; Isaiah 44:6-8).

The distinction between “person” and “being” is important, because careful use of language helps us to avoid two fundamental errors. First, we must not confuse the persons of God. The Father is not the Son, the Son is not the Father, and neither is the Holy Spirit. Second, we must not divide the essence or being of God. The Father, Son and Spirit are not separate gods.

In the end, we don’t have to understand or articulate how God can be three persons in one being. Why would finite creatures expect to be able to grasp an infinite God (Job 11:7)? But we can explain why we hold this teaching, as the only view of God that takes into account everything the know about God from the Bible.

For more details about this important doctrine, see the series The Trinity at pursuegod.org/trinity.

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Discussion:
  1. Define and contrast God’s immanence and transcendence. Which of the two speaks more powerfully to you? Explain.
  2. Use specific examples to explain the difference between God’s “communicable” and “incommunicable” attributes.
  3. Which of God’s attributes do you find hardest to understand? Which do you find hardest to accept? Why?
  4. Read Exodus 3:10-15. What attributes of God are revealed here? Explain.
  5. Read Jeremiah 23:23-24. What attributes of God are revealed here? Explain.
  6. What points have to be made in order to accurately articulate the Trinity?
  7. What are some common errors to avoid when explaining the Trinity?

Slides:

Sys Theo 02 by PursueGOD

03 God's Work
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 4-5 in Christian Beliefs by Wayne Grudem

God is a purposeful personal being, not a passive observer of the universe. But what does he do? Precisely how is God involved in the world? Humans can best understand God’s work by considering his relationship with everything he has made.

Creation

As seen from a human perspective, God’s work begins with creation. God created everything out of nothing (Romans 4:17), by the simple command of his word (Genesis 1:1; Psalm 33:6-9). In fact the entire Trinity was involved in creation (John 1:3; Psalm 104:30), and everything God created was “very good” (Genesis 1:31). God did not need to create anything, but he created to show his glory (Revelation 4:11). 

Creation is distinct from God, yet dependent on him. Consider four views of God and creation that fall short of what the Bible reveals about this.

  • Materialism posits a creation (nature), but no God.
  • Pantheism views nature and God as one inseparable reality.
  • Dualism pictures nature and God existing eternally side by side.
  • Deism imagines that God created but does not rule and is not involved.

Contemporary science typically reflects materialism. This creates an apparent conflict between the Bible and science. Ultimately, when everything is known about the universe, science and scripture will coincide. Certainly, secular theories of origins that leave God completely out are incompatible with the Bible. Yet given various theories that do include God as Creator, biblical orthodoxy is defined not by any particular view of how God created, but by the fact that God created all things. 

Providence 

Creation is complete (Genesis 2:1-2). Providence is defined as the continuing relationship of God with his creation. God “rested” from his work of creation, but he is still actively involved in the world and in our lives. Providence means that God is not distant or unaware. We can face the future with confidence, knowing that the world is in his hands, and things don’t just happen by chance. Theologians have defined three aspects of God’s providence.

Preservation

God is active keeping all things that he created in existence (Nehemiah 9:6). Jesus, as God, “sustains everything by the mighty power of his command” (Hebrews 1:3) and “he holds all creation together” (Colossians 1:17). No part of creation is self-sufficient. It all depends on God’s ongoing work to sustain and preserve it. A deist thinks the world is like a self-driving car. Christians understand that God actually has his hands on the steering wheel. Because of God’s preservation, we can have confidence in the regularity of the created world. What scientists call “the laws of nature” are simply God’s regular ways of acting to sustain his creation.

Governance

Not only does God preserve what he has made, he actively governs it. God has purposes for the universe he made, and directs all things in order that they accomplish his purposes (Ephesians 1:11). “The Lord has made the heavens his throne; from there he rules over everything” (Psalm 103;19).

God controls the forces of nature (Job 37:6-13). He guides and directs the animal creation (Psalm 104:27-29). He directs human history and the destiny of nations (Acts 17:26; Job 12:23). God works in the circumstances of individual persons (Romans 8:28). He rules even in what appear to be chance occurrences (Proverbs 16:33). All of this means that history is purposeful. It is always moving forward toward the fulfillment of God’s plans.

Finally, we affirm that God’s government is always good (Romans 8:28). It reflects his righteous, holy, loving and wise character. That’s why we can trust him no matter what circumstances befall us.

Concurrence

Closely related to God’s governance, concurrence means that God cooperates with created things in every action, directing his creatures to bring about his purposes through their choices and actions. We can talk about concurrence whenever there is more than one cause for an action or event. We can see concurrence at work in Proverbs 16:9: “We can make our plans, but the Lord determines our steps.” This extends to all aspects of our lives (Jeremiah 10:23). 

It’s one thing to talk about God ruling the forces of nature and the animal world. But two problems arise when we consider the concurrence of God’s rule with human actions.

Human Freedom and Responsibility

If God is truly governing the world, do humans have free will? Yes and no. Humans are not free in the sense of exercising their will completely independent of or outside of God’s will. Humans are free in the sense that they make willing choices that have real consequences. Because of this, human beings are responsible for their actions.

This makes sense when you consider that there are two causes for every event: primary and secondary. The primary cause is what God plans and initiates. The secondary cause (or causes) is the actions of his creatures. God works through means. He uses secondary causes to accomplish his will. In other words, God governs history through human actions. But because those actions contribute to God’s ultimate purpose doesn’t mean that humans are not accountable for what they choose to do.

The crucifixion of Jesus is the most prominent example of this. Acts 2:23 describes how the cross was God’s “prearranged plan”, but it was actually carried out by “lawless” men. Acts 4:27 describes the choices made by Herod, Pilate and others to oppose Jesus. They are accountable for their choices. Their actions were not coerced by God, but freely occurred based on their own individual motivations. “But everything they did was determined beforehand according to [God’s] will” (Acts 4:28). So God did not just allow the crucifixion of Jesus to happen. He willed it to happen for our salvation. If God did not cause it to happen, there was no guarantee that the event needed for the eternal redemption of humanity might actually occur. But God worked through the choices and actions of human beings to make sure his purposes were fulfilled.

This applies to prayer. If God governs everything, and it all happens according to his will, why pray? Again, God works through secondary causes. He is pleased to use our prayers, freely given, as a secondary cause to bring about his purposes.

The Problem  of Evil

If God is ruling his creation, why does evil exist? Philosophers have framed the problem like this: 

If God is able to prevent evil, but not willing to do so, he is evil himself.

If God is willing to prevent evil, but not able, he is impotent.

But consider two points. First, evil is a necessary possibility that goes with the creation of human beings. God does not create evil. But he did create the possibility of evil by making human beings with the capacity for meaningful choice. Second, God is not defined in terms of a human definition of good, but in terms of his superior wisdom. We must take this larger perspective into account including both the final results and the larger time frame.

For example, when Joseph’s brothers sold him into slavery, they clearly committed an evil act that wronged him. But years later, Joseph was able to see the final result and the larger time frame. He recognized that “it was God who sent me here ahead of you to preserve your lives” from the regional famine (Genesis 45:5), and that “you intended to harm me, but God intended it all for good” to save thousands of peoples’ lives (Genesis 50:20). Did God merely allow evil things to happen to Joseph? Did he cause them to put Joseph in the right place at the right time? Or did he work through the evil actions chosen by individuals, in order to bring about the purpose he had all along?

Another example is Pharaoh of Egypt. Moses came to him announcing God’s mandate to let the Israelites go. Exodus 4:21 tells us that God purposed to harden Pharaoh’s heart. But Exodus 8:15 says that Pharaoh hardened his heart. Which is it? Both factors can be true at the same time.  

So God can righteously bring about evil events. He causes evil as judgment for sins. He causes evil to bring sinners to repentance. God uses evil to bring about good purposes. It’s all part of his ongoing involvement in his creation. He preserves and cares for what he has made. He directs it toward the plans he chooses. He works through his creatures to accomplish those plans.

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Discussion:
  1. Read John 1:1-3 and Psalm 104:30. Describe the role that each member of the Trinity plays in the creation of the universe.
  2. Read Psalm 104:1-30. How does this passage describe the relationship between God’s work of creation and his work of providence?
  3. Read Hebrews 1:1-3. Explain the work of “preservation.” How does this change your view of the natural world?
  4. Read Proverbs 16:9. What is the relationship between human choices and God’s choices?
  5. Read Acts 17:24-27. What do you observe about God’s governance of creation? How does this passage touch on the question of “concurrence”?
  6. Read Acts 2:22-24. What is the relationship between God’s plans and human choices when it comes to the crucifixion of Jesus? What questions does this raise in your mind about human freedom and responsibility?
  7. Consider the three aspects of God’s providence. How does each one encourage us to trust in him during unsettling times?

​

More on God

GOD & MAN

04 Jesus
Homework
Read Chapters 9 and 11 in Christian Beliefs by Wayne Grudem

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In a previous lesson, we touched briefly on the nature of Jesus as part of the Triune God. In this topic, we will explore more fully the very rich and meaningful identity of Jesus, to understand why he is absolutely central to the Christian message. 

The Humanity of Jesus

The Bible attests that Jesus was fully human in body, soul, mind and will (Hebrews 2:17). In his incarnation, the eternal Son of God became fully human (Hebrews 2:14), with all the capacities of original humanity. Jesus experienced all the ordinary limitations of being truly human. He had a real human body, subject to weariness (John 4:6), hunger (Matthew 4:2) and thirst (John 4:7). He was capable of experiencing every human emotion (Matthew 26:37; John 2:15). He was tempted as we are (Matthew 4:1-11). Yet Jesus never sinned (Hebrews 4:15). He was born (Luke 2:7), he grew and developed (Luke 2:52), he suffered (John 19:1-3) and he died (Mark 15:37). Finally, Jesus was resurrected in a human body (Luke 24:39-43) and permanently possesses his human nature. 

It matters a great deal that Jesus is fully human.

  • Because he is human, his atoning death can truly apply to us. As one of us, he can offer a sacrifice on our behalf, as our representative (Hebrews 2:14).
  • In his humanity, Jesus can fully sympathize with and intercede for us. He understands any trial or weakness or temptation we might face (Hebrews 4:15-16).
  • Jesus manifests the true nature of humanity. He shows what God had in mind when he created us.
  • Jesus can be our example. As fully human, we can look to him as a model of the Christian life. He is not just some heavenly superstar, but found it necessary to pray and to live in dependence on the Spirit.
  • Jesus’ humanity shows that the material world is not evil. The physical aspects of our humanity are not inferior to the spiritual, because Jesus took upon himself our full human nature, including a physical body.
  • While God is transcendent, he is not infinitely far removed from the human race. He actually lived among us as a real human person. Jesus’ humanity reminds us that God does act within the human realm, even today.

The Divinity of Jesus 

When Jesus became human, he did not surrender his deity in any way. He remains God the Son, the second person of the Trinity, who is eternally equal to and identical with God (John 1:1, 18; Romans 9:5).

Jesus identified himself with the God who appeared to Moses in Exodus 3:14 (John 8:58). He also defended his own equality and union with the Father (John 10:10). Revelation 1:8 calls God the Father “Alpha and Omega,” a title Jesus applies to himself later in Revelation 22:13. Based on Jesus’ own claims, the New Testament writers saw him as being equal with God in every way (Philippians 2:6; Hebrews 1:3). Quoting Psalm 45, Hebrews 1:8-9 applies the title “God” directly to Jesus.

The Bible attributes to Jesus works that only God can do. He is the agent of creation (John 1:1-8) and exhibits power over what he made (Matthew 14:22-36). He forgives sins (Mark 2:5-7) and judges the world for sins (John 5:22-30). As God, Jesus receives prayer (Acts 7:59-60) and is worthy of worship (Philippians 2:9-11; Hebrews 1:3-6).

As with his humanity, the divinity of Jesus has important implications:

  • We can have real knowledge of God. The prophets came bearing a message from God and about God. But since Jesus is God, we can know what God is like.
  • Salvation is possible for us. Because Jesus is fully God, his death for our sins is sufficient.
  • God and man have been reunited. It was not a created being who bridged the gulf, but God himself crossed the chasm created by sin.
  • Because of his deity, Jesus deserves all the adoration and obedience that is owed to God the Father.

The Two Natures of Christ

So the New Testament attributes both divine and human properties to Jesus, but it never divides him into two persons. He is a single person with two natures: the divine nature that he shares equally and eternally with the Father and the Holy Spirit, and the human nature he took on in his incarnation. These two natures are united in his person without confusion, change or loss. Jesus is not part God and part human, but both are fully integrated in him..

The Offices of Jesus

Historically, theologians have viewed the work of Christ in terms of three “offices” or functions that work in conjunction with each other: prophet, priest and king.

The role of a prophet was to reveal God to humanity. Jesus functioned in many ways like an Old Testament prophet, bringing a message of judgment as well as salvation. In fact, he was the perfect prophet because he perfectly reveals the Father, not just in his words, but in his person (Hebrews 1:1-3; John 14:8)

Priests mediated the relationship between God and his people so they could be forgiven, justified, reconciled to God. Jesus came as the perfect priest (Hebrews 6:20; Hebrews 7:28). By his sacrificial death we were reconciled to God (Hebrews 9:11-12). 

Israel’s kings were given authority to carry out God’s rule on earth. In fact, Israel anticipated a future ruler who would sit on David’s throne forever. The Bible reveals this person to be Jesus (Luke 1:32-33). He now reigns as the perfect king over all creation. He is the head of the church (Colossians 1:18), which reflects his kingdom in the present. But in the future, he will rule universally and exclusively (Philippians 2:9-10).

The Resurrection of Jesus

All four gospels describe in some detail how Jesus rose from the dead, as he predicted he would (John 2:18-22). His resurrection is also mentioned prominently through the rest of the New Testament. 

Jesus’ resurrection was bodily. He rose in a physical body of real flesh, not merely as a spirit (Luke 24:39-40). His resurrection body was similar to his earthly body. People recognized him (John 20:20). He breathed (John 20:22), spoke, and ate with people (Luke 24:41-43). But Jesus’ resurrection body is also different from his mortal body. He entered closed rooms (John 20:19) and appeared and disappeared (Luke 24:30-31). Jesus’ resurrected body is the model of what his people will experience in their resurrection, meaning that his body is a glorified body no longer subject to death or weakness (1 Corinthians 15:42-44; Revelation 1:12-16). 

The resurrection of Jesus is the core of the Christian message. (Acts 2:32; 5:30; 10:40; 13:30). If Jesus did not rise, there is no salvation (1 Corinthians 15:12-19). The resurrection establishes Jesus’ identity as the Son of God and validates his claims as Messiah (Romans 1:3-4), which sets him apart as unique among all religious leaders who ever lived.

The Ascension of Jesus

After Jesus rose from the dead, he spent forty days with his disciples (Acts 1), before he was taken up into heaven (Luke 24:50-53). The ascension demonstrates that Jesus completely finished his work as Savior. Now, he is seated at God’s right hand, representing the position of greatest honor and greatest authority. From there Jesus continues his priestly ministry in a different form, as he intercedes for us (Hebrews 7:25), continually presenting his righteousness to the Father on our behalf. The ascension of Jesus also started the timetable for his return. When Jesus comes back, he will return in a manner similar to how he left: bodily and visibly (Acts 1:9-11).

The person of Jesus is at the heart of Christianity. As the one person who is fully God and fully human, he qualifies to be our prophet, priest and king. He deserves our worship and obedience. But as important as his identity is, the identity and work of the Holy Spirit is also vital. This is the topic of our next lesson.

Talking Points:
  • In a previous lesson we touched briefly on the nature of Jesus. In this topic we explore more fully his person (who he is) and work (what he did). 
  • The New Testament attributes both divine and human properties to Jesus, but it never divides him into two persons. He is a single person with two natures (this is called the “hypostatic union”).
  • Historically, theologians have viewed the work of Christ in terms of three “offices” or functions that work in conjunction with each other: prophet, priest and king.
  • The resurrection of Jesus establishes his identity as the Son of God and validates his claims as Messiah. His ascension demonstrates that he completely finished his work as Savior.

Discussion:
  1. Read the talking points above as a group, including scripture references. What are your initial thoughts about these points or about the podcast lesson (see audio above)?
  2. Read Hebrews 1:1-8. What evidence do you see that Jesus is fully God?
  3. Why does it matter that Jesus is fully God?
  4. Read Hebrews 2:14-18. Why was it important that Jesus is fully human?
  5. When you think of Jesus, do you tend to think of him more as divine or as human? Explain.
  6. Which of the three offices of Jesus do you personally find most encouraging, and why?
  7. Read Philippians 2:5-11. What does this passage add to your understanding of Jesus’ nature and ministry?
  8. How does Philippians 2 call us to respond to who Jesus is?
  9. How is Jesus’ resurrection body like and different from his mortal body?
  10. Read Romans 1:1-4. What is the significance of Jesus’ resurrection?
  11. Do you agree or disagree that “the resurrection is the core of the Christian message”? Defend your answer.
  12. Is there a step you need to take based on today’s topic?

​

05 The Holy Spirit
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
None

God’s immanence was expressed through the incarnation of Jesus, as God lived among humanity as a fully human being. His immanence is expressed through the Holy Spirit in a different way, as the Spirit takes us residence within the followers of Jesus and mediates God’s active presence in and among his people.

The Holy Spirit Is a Person

The Holy Spirit is not a force but a person. Put simply, the Spirit is not an “it” but a “him.” He possesses all the attributes of personhood. He possesses a mind (1 Corinthians 2:10-11), emotions (Ephesians 4:30) and a will ( 1 Corinthians 12:11). The Holy Spirit performs the actions of a person. He teaches (John 14:26), bears witness (John 15:26), intercedes (Rom 8:26), and sends (Acts 13:4). In the Bible, he is treated as a person. He can be lied to (Acts 5:3), resisted (Hebrews 10:29) and blasphemed (Matthew 12:31).

The Holy Spirit is Divine 

The Holy Spirit is God, the third person of the Trinity. He is equated with God in the Bible. For example, in Acts 5:3-4, Peter equates lying to the Holy Spirit with lying to God. In Acts 7:51, Stephen equates resisting the Holy Spirit with resisting God. The Holy Spirit is consistently spoken of as equivalent with the Father and the Son (Matthew 28:19; 2 Corinthians 13:14) The Holy Spirit has attributes that belong to God alone, including eternity (Hebrews 9:14), omniscience (1 Corinthians 2:10), omnipotence (Luke 1:35; Zechariah 4:6), and omnipresence (Psalm 139:7-10). The Spirit does things that only God can properly do, such as creation (Genesis 1:2; Psalm 104:30), spiritual regeneration (John 3:5-6; Titus 3:5), sanctification (1 Peter 1;2; 2 Corinthians 3:18), conviction of sin (John 16:8), and raising the dead (Romans 8:11).

The Holy Spirit’s Work

Creation

The Holy Spirit was involved in the original creation (Genesis 1:1-2) and continues to renew and give life to the created world (Psalm 104:29-30; Isaiah 32:15).

The Old Testament

The Spirit’s empowering or enabling ministry operated within select individuals on a temporary basis to fulfill a particular task or calling. For example, the Spirit came upon an individual, typically a leader, to impart power and ability to that person for some God-ordained mission (Judges 3:10; 6:34; 14:19; 1 Samuel 11:5-7). For example, he empowered kings to lead (1 Samuel 16:13), prophets to speak truth boldly ((2 Chronicles 15:1-2), and craftsmen to work skillfully (Exodus 31:2-3).

By contrast, after Jesus ascended to heaven, this temporary and provisional ministry of the Spirit ended, when the Holy Spirit was poured out on all of God’s people as a permanent possession (Acts 2:16-18). 

The Spirit and Jesus

Akin to the Old Testament pattern, Jesus was empowered by a unique anointing of the Holy Spirit (Luke 4:18-19). The Spirit provided Jesus with guidance (Matthew 4:1) and power (Matthew 12:28) for his earthly ministry. In turn, Jesus is the one who sent the Holy Spirit upon his church after he was glorified (John 7:37-39; John 14:15-16). Through the Spirit, Jesus equips his people with power to bear witness of him to the world (John 20:21-22; Acts 1:8), as illustrated on the day of Pentecost (Acts 2:4-7). The Holy Spirit also acts as the agent of Christ’s presence and work in the world, to the extent that he is known as “the Spirit of Christ” (Philippians 1:19) and “the Spirit of the Son” (Galatians 4:6).

Inspiration and Illumination

The Holy Spirit was intimately involved in producing the Bible, working through human authors to bring forth God’s words (2 Peter 1:20-21; John 14:26; Mark 12:36). He also provides the necessary spiritual insight people need to overcome the effects of sin on the human mind and heart, so that we can understand and apply the Bible (John 16:13; 1 Corinthians 2:6-16; 2 Corinthians 3:14-17).

Salvation

One of the greatest works of the Holy Spirit is to glorify Jesus Christ (John 16:14). He does this by bearing witness to Jesus and his saving work (John 15:26). The Holy Spirit is the agent of salvation. He convicts us of our sin and its consequences (John 16:8). He applies the finished work of Christ to us, setting us apart as belonging to God (2 Thessalonians 2:13). The Holy Spirit imparts the new life of Christ to sinners in an act of spiritual birth and renewal (John 3:5-8; Titus 3:4-6) and establishes us as God’s children (Romans 8:14-15).

The Christian Life

Once people enter a saving relationship with God through Jesus, the Holy Spirit dwells in every believer (Ephesians 1:13). As such he acts as the guarantor of our ultimate, future salvation (Ephesians 1:14). In the present, the Spirit mediates the ongoing presence of Jesus with his people (John 14:16-19), allowing us to experience an intimate relationship with the Father (Romans 8:15), gives us assurance of our standing with him, (Romans 8:16-17). The Holy Spirit helps us in our weakness and enables us to converse with our Father (Romans 8:26).

A key aspect of the Holy Spirit’s work in the Christian life is to work out the effects of our new identity in a transformed character. For those who follow the Spirit, sin no longer has control in our lives (Romans 8:3-4). We are progressively made holy by the Holy Spirit (Romans 15:16; 2 Thessalonians 2:13; 1 Peter 1:2), as the Holy Spirit wars against and overcomes the old sinful nature within us (Galatians 5:17; Romans 8:12-14). In the end, the Holy Spirit raises our mortal bodies to their glorified, resurrected state (Romans 8:11),

(To learn more about the Christian life, including how followers of Jesus cooperate with the Holy Spirit in our transformation, see Topic 9.)

The Church

The coming of the Holy Spirit on the day of Pentecost inaugurated a new era, the age of the church, as witnessed by the immediate, rapid growth of the church (Acts 2:16-17, 41). The church consists of all of God’s people after the ascension of Jesus, and was created by the coming of the Spirit. The Spirit enfolds all believers into the church and creates out of them one unified body (1 Corinthians 12:13). To these people, he imparts a wide variety of abilities, to be practiced for the benefit of the whole body (1 Corinthians 12:7-11). 

(To learn more about the church, see Topic 11.)

The topic of the Holy Spirit has often been neglected by theologians. Perhaps this is because the Holy Spirit’s role is to draw attention to Jesus and to apply Jesus’ saving work in the lives of his people. But the Spirit’s presence and work permeates the Bible, as it does the lives of Christians. He deserves our attention, appreciation, and worship.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Summarize the arguments for the Holy Spirit’s deity.
  3. Explain how the Holy Spirit’s work is different in the New Testament compared to the Old Testament.
  4. Read John 14:16-17, 26. What evidence in this passage underscores the personhood of the Holy Spirit? What does the Holy Spirit do?
  5. Read John 15:26-27 and 16:5-15. How does this describe the Holy Spirit’s work?
  6. Read Titus 3:3-7. Describe the role the Holy Spirit plays in a person’s salvation.
  7. Read 1 Corinthians 2:10-16. What role does the Holy Spirit play in illuminating our understanding of spiritual truth?
  8. Read Romans 8:5-17. Identify all the ways the Holy Spirit works in the life of the believer.
  9. Read 1 Corinthians 12:7, 11-13. How does the Holy Spirit work within the church?
  10. Is there a step you need to take based on today’s topic?
06 Humanity
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 7 and 8 in Christian Beliefs by Wayne Grudem

The Bible presents the human condition as a paradox between two factors. God created men and women with great capacity and potential. Yet humanity rejected God and fell into a condition of great moral and spiritual darkness. In this world, human beings are defined by both.

Humans As Created

Humankind is not the product of some impersonal process, but is the direct creation of God and the highest evidence of God’s workmanship (Psalm 139:14). God’s creation of humanity from one set of original parents guarantees the unity of all people (Genesis 3:20; Acts 17:26). It also sets humans apart from every other living organism. 

The Image of God 

After creating everything else, God chose to make human beings in his own image and likeness (Genesis 1:26-27). This means that humanity is like God and represents God. Certainly, God has certain qualities that humans will never possess. Only God is self-existent, uncreated, all-knowing, all-powerful, and independent. The image of God does not mean that we are divine, or are intrinsically the same kind of being as God. 

But human beings are like God in other ways. This likeness is not physical. God does not have a body. But like God (and unlike the animals), we possess moral, spiritual, mental and relational faculties. Reflecting the nature of God, humans are rational and intelligent, capable of complex communication, creative, appreciative of beauty, capable of choosing between right and wrong, purposeful, and able to make meaningful decisions.

Another aspect of God’s image is the commission God gave humans to “rule over” the rest of creation (Genesis 1:28). As his image-bearers, human beings are co-rulers of this world, under God, with the responsibility to lead and govern everything else God has made.

The image of God in human beings is a present reality in spite of human sin (Genesis 9:5-6; James 3:9). Yet the ways we resemble God, and our co-rule under God, are marred, obscured and twisted by sin. 

The image of God is why animals and plants do not have equal value to humans. It is also why every human being has intrinsic worth, regardless of personal traits or circumstances. This changes how we view others. Murder, child abuse, abortion, slavery, exploitation, prejudice, and other behaviors are wrong because they violate the dignity of human beings made in the image of God.

The Composition of Human Persons

The Bible uses various terms to describe the non-physical, inner aspects of a person’s self. Modern views typically see humans as made up of body, soul and spirit, or just body and soul. Biblical language is richer than this. The Old Testament describes the internal self with words translated as “soul” (nephesh), “spirit” (ruach), and “heart” (lebab). The New Testament uses the words “soul” (psyche), “spirit” (pneuma), “heart” (kardia), and “mind” (nous). These words don’t always map precisely to contemporary views, and there is tremendous overlap in the way the terms are used in the Bible. So we should hesitate to make biblical categories conform to current perspectives. The Bible is quite clear that the inner aspect of human beings is real, and is not just an extension of the body. 

Humanity as Male and Female

God created human beings as male and female (Genesis 1:27). While gender expression is affected by culture, only these two genders actually exist. Both men and women are equal in value, because both genders equally express the image of God (Genesis 1:27). Yet their practical roles in the home and the church differ (Titus 2:1-8; 1 Timothy 2:12). In the end, men and women are mutually interdependent and complementary (Genesis 2:18, 21-23; 1 Corinthians 11:11-12). Each is called to submit to the other, but each in different ways (Ephesians 5:21-25).

Humans As Fallen

Although human beings are the handiwork of God, created in God’s image, we are not what God intended us to be. We are also deeply affected by the influence of sin.

The Definition of Sin

Sin can be defined as any failure to conform to the moral law of God in act, attitude, or nature – whether active or passive. It is any time we trust in and follow our own ways instead of God’s ways. As such, all sin is ultimately directed against God (Psalm 51:4). Sin certainly has consequences for others around us, but at its core, it is a failure before God. But sin not only consists of actions (or the failure to act). It is a condition that affects our hearts (Romans 1:21) and minds (1 Timothy 6:5), indeed, our entire being.

Sin is such a pervasive idea in scripture that the Bible uses many words to describe it: unfaithfulness (Leviticus 6:2), disobedience (Ephesians 2:1), rebellion (Exodus 32:9), unrighteousness (Acts 24:15), lawlessness (Romans 6:19), turning aside (Job 23:11), guilt (Romans 3:19), falling away (Galatians 5:4), wickedness (1 John 1:9), injustice (Psalm 7:3), godlessness (Titus 2:12), perversion (Philippians 2:15), and more.

The Origin of Sin

The first humans lived in intimate relationship with God (Genesis 3:8). But tempted to doubt God’s goodness (Genesis 3:1-5), they chose to disobey his prohibition (Genesis 2:16-17; Genesis 3:6). Their act of rebellion awakened in them a sense of guilt and shame (Genesis 3:7), alienated them from God (Genesis 3:10), created enmity between them (Genesis 3:15), subjected all of creation to a curse (Genesis 3:17; Romans 8:20), and introduced death into the world (1 Corinthians 15:22). Since sin entered the world through our first parents (Romans 5:12), all human beings are now subject to and participate in sin (Romans 3:10-20; Romans 3:23). 

The Consequences of Sin

The effects of sin can be considered in three categories. First, in our relationship with God, sin results in divine disfavor (Romans 1:18; Ephesians 5:6), alienation and separation from God (Colossians 1:21), guilt before God’s law (Romans 3:19), punishment (2 Thessalonians 1:7-9; 2 Peter 2:9), and eternal death (Romans 6:23). Next, within an individual person, sin renders people spiritually dead (Ephesians 2:1), enslaved (Romans 6:17), morally darkened (Ephesians 4:18), depraved (Ephesians 4:19), hard-hearted (Hebrews 3:13), self-centered (James 3:16) and self-deceived (Jeremiah 17:9. Finally, when it comes to our relationships with other people, sin results in conflict (2 Corinthians 12:20; Galatians 5:20), exploitation (Proverbs 22:22), rejection of authority (Romans 1:30), and inability to love (Romans 1:31).

Inherited Sin and Guilt

Every person is answerable for his or her own sins (Revelation 20:12). But we are also subject to consequences from Adam and Eve’s original sin. First, every human being begins life in a condition of spiritual death and corruption (Ephesians 2:1-3) and in a state of alienation from God (Romans 5:10), both  inherited from Adam (Romans 5:12). Moreover, because of Adam’s sin, we are born under a sentence of condemnation (Romans 5:16). This is because Adam, standing at the head of the human race, represents all human beings before God (Romans 5:19). In a similar way, Jesus stands at the head of a new, redeemed humanity. His actions represent all human beings who place their trust in him (Romans 5:17-19). So just as God imputes Jesus’ righteousness to his spiritual children (2 Corinthians 5:21), Adam’s sin was imputed to his physical descendants.

Sin makes the human condition desperate. But God took action to meet humanity’s deep need, as we will explore in the Topic 7: The Atonement.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Read Genesis 1:26-28. What does it mean to be made in God’s image? In what ways are we like or different from the animals? In what ways are we like or different from God?
  3. How do you think understanding the image of God might change the way you think and act toward people who are different from you?
  4. Read Genesis 3:1-24. What is sin? What does the origin of sin teach us about the nature and consequences of sin? What does this episode teach us about God?
  5. Read Ephesians 2:1-3. How is the human condition described in this passage? What does it mean to be spiritually dead due to sin?
  6. Read Ephesians 4:17-19. How is the human condition described here?
  7. Read Romans 3:9-20. What does this add to our understanding of sin?
  8. Read Romans 5:12-19. In what ways did Adam’s sin affect all human beings?
  9. In your mind, what verses in the Bible most clearly describe the consequences of human sin?
  10. Is there a step you need to take based on today’s topic?
More on God & Man

SALVATION

07 The Atonement
Homework
Read Chapters 10 and 12 in Christian Beliefs by Wayne Grudem

Click for Shownotes

When humanity rebelled against God, God’s love compelled him to act on our behalf to restore the relationship broken by sin. He did this by sending his Son, Jesus Christ, to make atonement. 

Aspects of the Atonement

The word “atonement” originally meant “at-one-ment” – or being in harmony with someone. In Bible translations, the word captures a multi-faceted concept reflecting several key biblical words. At its heart is the idea that human beings can be reconciled to God through the sacrificial suffering and death of Jesus Christ.

Sacrifice 

The first problem addressed by the atonement is that we deserve to die as the penalty for sin. This is pictured vividly in the Old Testament sacrificial system, where sin required death. Whenever an offense against God’s law occurred, an animal was killed in place of the sinner to set the offense right (Leviticus 4:13-14; Leviticus 5:5-6). The book of Hebrews makes clear that these sacrifices pointed forward to the ultimate sacrifice Jesus made on the cross. He is depicted as the high priest who enters the Holy Place of God’s temple to offer a sacrifice for sins (Hebrews 2:17). Yet the sacrifice is not a bull or goat, but his own life blood. In this picture, Jesus is both the priest and the offering (Hebrews 9:11-12).

Propitiation

The second problem the atonement deals with is that we deserve to bear God’s wrath against sin. The wrath of God is his settled animosity toward sin. Wrath is what our sin and rebellion deserve from a holy God. Propitiation means that God’s wrath is averted by offering a gift. That gift is provided by God himself (1 John 4:10) in the person of Jesus (1 John 2:2), who freely offered himself as a sacrifice of propitiation for us by shedding his blood (Romans 3:25).

Redemption 

The third need that the atonement addresses is that we are in bondage to sin and to the kingdom of Satan. Jesus purchased our freedom from the kingdom of darkness (Colossians 1:13-14) and transferred us into his own kingdom. In his grace, God bought our freedom from sin and from the empty life common to humanity, through Jesus’ sacrifice (Ephesians 1:7; 1 Timothy 2:6; 1 Peter 1:18-19).

Reconciliation

The atonement also addresses the problem that we are separated from God. Sin has estranged us from God and made us his enemies. But Christ’s death ends the enmity and brings about peace. God brought us back to himself through Christ (2 Corinthians 5:18) so that we become friends with God (Romans 5:10-11).

Substitution 

All of these aspects of atonement strongly suggest that the death of Christ was a substitute for our own. Jesus died on our behalf (Galatians 1:4; Ephesians 5:2) and in our place (2 Corinthians 5:21; Hebrews 9:28). He bore our sins (1 Peter 2:24; Isaiah 53:5-6) to set aside God’s wrath, set us free from sin, and remove the cause of enmity between us and God. 

Election 

An important and challenging question in Christian theology has to do with how and to whom God applies the atonement of Jesus to peoples’ lives. Two perspectives dominate: Calvinist (Reformed) and Arminian. The two groups differ on whether Jesus’ atoning sacrifice was made for all human beings, or only for those chosen by God for salvation. At the center of this debate is the biblical doctrine of election. Both groups believe in God’s calling and election (Romans 8:30; Ephesians 1:4-5), but differ in what those concepts mean.

The Calvinist position begins with the premise that every human being is born spiritually dead because of sin (Ephesians 2:1). Our sinful nature is completely hostile to God (Romans 8:7). This renders humans totally unable to come to God. God must make a person spiritually alive first, before he or she can appreciate or respond to the work of Christ (Acts 13;48).

Arminians agree that humans are incapable of responding to God on their own, and require an act of God in order to receive the gospel. But they argue that God provides a form of grace (“prevenient grace”) to all humanity that overcomes our inherent human inability, so that anyone can freely choose God if they will.

Calvinists hold that, because humans cannot contribute anything to their own salvation (Ephesians 2:8), only those chosen by God can be saved. God elected people for salvation unconditionally, not based on any attribute within any person, but only on his own decision (Ephesians 1:5; Romans 9:15-16). God intervenes in a person’s life in such a way that his sovereign choice of them is ultimately reflected in their own choice to willingly follow him. Thus when God calls someone to salvation, the call is effectual. That person will be saved.

Arminians believe that God desires all people to be saved (1 Timothy 2:3-4; 2 Peter 3:9), not just some pre-selected number. So God chooses those who will be saved, not on the basis of his sovereign will, but based on his foreknowledge (Romans 8:29). In other words, God has elected those whom he knew in advance would believe in him. Thus when God calls someone to salvation, it is a general call to everyone, which people can accept or reject.

These concepts relate to the atonement because Calvinists believe that Jesus died only for those who would actually be saved: the elect. Arminians believe that Jesus died for everyone, but only those who avail themselves of his atoning sacrifice will be saved. Calvinists cite passages that suggest Jesus’ work applies only narrowly (1 John 10:14-15; Ephesians 5:25), while Arminians focus on passages that speak about Jesus’ death more universally (John 1:29; Hebrews 2:9; 1 John 2:2)

In the end, the differences between Calvinists and Arminians seem great. But generally, both groups agree on the basic message of the gospel that captures the heart of Jesus’ atonement.

Defining the Gospel

The word “gospel” translates the New Testament word meaning “message of good news.” The essential content of this message is Jesus (Romans 16:25). He is both the Messiah and the Son of God, now raised from the dead and Lord of all (Romans 1:1-4; 2 Timothy 2:8). The gospel tells us how God saves sinners to make us right with him (Romans 1:16-17). It promises that those who believe in Christ are enfolded into his people and promised an eternal inheritance (Ephesians 1:12-13). The gospel is the good news that God saved us into a new life, not because we deserved it, but by his grace. Jesus our Savior came to break the power of death and open the way into life and immortality (1 Timothy 1:8-11). In short, the gospel is the hopeful message that Jesus provides the remedy for our sin, both in this life and in eternity, for all who simply believe.

The Bible expands significantly on this core message to proclaim what God has done for sinners, as we will explore in Topic 8.

Talking Points:
  • The concept of atonement is a central theme in the Bible, woven into the narrative of God’s relationship with humanity. It is a theological term that refers to the reconciliation between God and humans, made possible through the sacrifice of Jesus Christ.
  • The atonement addresses several problems: (1) we deserve to die because of our sins, (2) we deserve to bear God’s wrath, (3) we are in bondage to sin, and (4) we are separated from God. Jesus solved all of this by taking our place on the cross: this is the atonement. Romans 3:25
  • A challenging question in Christian theology has to do with how and to whom God applies the atonement of Jesus to peoples’ lives. Two perspectives dominate: Calvinist (Reformed) and Arminian. Romans 8:30
  • The good news of the Bible, or the “gospel”, is all about the atonement. It is the hopeful message that Jesus provides the remedy for our sin, both in this life and in eternity, for all who simply believe. Romans 1:16-17

Discussion:
  1. Read the talking points above as a group, including scripture references. What are your initial thoughts about these points or about the podcast lesson (see audio above)?
  2. How has this topic helped you to appreciate Jesus’ work more than you did before? Give an example.
  3. Read Hebrews 9:6-12. What does the Old Testament sacrificial system tell us about the sacrifice of Jesus?
  4. Name the four human problems that Jesus’ atonement deals with. How does his death on the cross solve each one?
  5. Read 2 Corinthians 5:18-21. How would you define “reconciliation”? Having received this gift, what is the Christian’s natural response?
  6. Based on the biblical texts, which approach to the atonement is more convincing to you: Calvinism or Arminianism? Defend your answer.
  7. Do you feel the same way about the doctrine of election? Why or why not?
  8. Read Ephesians 1:3-14. How would a Calvinist understand this passage? How would an Arminian understand it differently?
  9. Is there a step you need to take based on today’s topic?
08 Elements of Salvation
Homework
Read Chapters 13 and 14 in Christian Beliefs by Wayne Grudem

Click for Shownotes

In our last topic, we focused on key aspects of Jesus’ work of atonement. This topic looks more specifically at the results of Jesus’ work in the believer’s life, outcomes collectively known as “salvation.” 

The Definition of Salvation

Broadly speaking, salvation is the application of the work of Christ to the life of individual persons. At its core, the word means “deliverance” – whenever a serious need or peril arises, and a person is rescued from that peril. In our relationship with God, the primary peril is sin. From this, a variety of secondary needs arise: alienation from others, social injustice, violence, guilt and shame, and many more. Thus salvation is not limited to forgiveness of sin and life after death. It involves the entire person and the full extent of God’s care and compassion, both now and in eternity. Salvation means that those far away are brought near, what is broken is repaired, the condemned are acquitted, the wounded are healed, the dying are given life, the impure become clean, and enemies become friends.

This suggests that salvation has past, present, and future aspects. Some aspects of salvation have already been applied to believers. Other elements relate to God’s ongoing, transforming work in our lives. Some have to do with the life to come after we die. So our salvation is both complete and incomplete, in one sense. We possess salvation, in Christ, and nothing can be added to it. Yet we have not yet experienced everything promised to us in our salvation.

Regeneration 

Regeneration means “new birth”. It involves restoring and re-creating a person from spiritual death to spiritual life (Ephesians 2:1-5). This new birth is completely a work of God on our behalf (John 1:13). It is a gracious gift of God (1 Peter 1:3), not accomplished by any human agency or effort, including any effort on our part. Regeneration is necessary for salvation, since no one can enter the kingdom of God unless he or she is “born again” (John 3:3-5, 7). 

Literally, regeneration is the beginning of a new life as a new creation of God (Galatians 6:15; 2 Corinthians 5:17). This new birth is instantaneous. At one moment, a person moves from spiritual death to life, as something entirely new is created that reverses his or her natural tendencies (Titus 3:3-5). The new birth gives us optimism that broken humans can be transformed and restored, through God’s supernatural power at work in us.

Regeneration is the beginning of a process of growth and development. Having been granted new life, the believer responds by putting the old life to death (Ephesians 4:21-22; Colossians 3:5-9) and choosing to live out the reality of their new nature (Romans 6:4; Ephesians 4:23-24; Colossians 3:10).

Conversion

Conversion marks the beginning of the Christian life. Conversion is the individual’s response to the gospel invitation. It can be considered as a single event with two inseparable aspects: repentance and faith (Mark 1:15; Acts 20:21). 

The best way to express the biblical word translated “faith” is “trust”. Faith is the act and attitude of entrusting oneself to the faithfulness of God, both for initial salvation and in ongoing relationship with God. Faith is a gift given by God (Philippians 1:29; Ephesians 2:8-9) and results from hearing the message of the gospel (Romans 10:17). Faith has often been thought of in three coordinated aspects: knowledge (a grasp of the truth), assent (agreement with the truth), and trust (confidence or reliance on the truth). Yet faith is not just a response to facts, but to a person.

Repentance is the act and attitude of turning from sin and self to God, through Jesus Christ (2 Corinthians 12:21; Revelation 2:21-22). There is no salvation without repentance. Repentance is not merely feeling sorry for sin (2 Corinthians 7:10), but is a foundational decision that orients our hearts toward God, both for initial salvation and in an ongoing relationship with God. The validity of any person’s repentance will eventually be demonstrated by a changed life (Acts 26:20).

Actual conversion is instantaneous, but viewed from a human perspective, it may not be possible to pinpoint when it occurred. At some point, a person responds to the gospel in repentance and faith and is made alive by God. But the reality of that conversion may not be apparent until much later, as it begins to bear fruit.

Justification 

Human beings have two problems as a result of sin and the fall. First, our nature is corrupted by the effects of sin. Sin has polluted our moral character. This problem is answered by regeneration (above). Second, we come under guilt and condemnation because we have violated God’s law. This problem is answered by justification, which is “the declaration by God that we are righteous in his sight.”

In justification, God’s verdict about us changes from blame to acquittal. On one hand, our sins are pardoned. Borne by Jesus in our place, the penalty of sin is removed as an act of God’s pure grace (Romans 3:23-24). Thus forgiveness of sins is at the heart of Jesus’ mission (Matthew 26:28; Hebrews 9:22) and of the mission he gave his disciples (Luke 24:47; John 20:23).

On the other hand, God accepts us as righteous. Forgiveness brings us to a neutral position before God. Yet for God not only to declare us “not guilty” but righteous, Christ’s own righteousness is imputed to our account (Romans 5:18-21; 2 Corinthians 5:21). In other words, God counts us as righteous based on our faith in Jesus (Romans 4:4-5; Philippians 3:7-9). Justification removes the eternal judgment that our sin deserves, yet we may still suffer for our sin in this life – in our relationships, for example.

Adoption

In Topic 7, we touched on reconciliation. Through Jesus, we have been transferred from a position of alienation and hostility to one of acceptance and favor. The most prominent metaphor in the Bible for reconciliation is the parent-child relationship. Those who trust in Christ are now viewed as children and heirs of God, by virtue of a spiritual adoption (John 1:12; Ephesians 1:5; Romans 8:15).

Adoption occurs at the same time as regeneration, conversion and justification. While no personal relationship is implied by justification, adoption makes us recipients of God’s fatherly care (Matthew 7:9-11) as we are welcomed into intimacy with him (Romans 8:15-17). We now have a relationship with God that is defined not by compulsion or obligation, but by love (Galatians 4:4-7).

Eternal Life

Spiritual and physical death are consequences of human sin, so it is no surprise that salvation is often framed as “life” or “eternal life.” This is usually connected with the future resurrection of believers (John 5:21; Titus 3:7). But eternal life is not limited to a post-mortem future in heaven. It is a quality of life that begins in this world (John 5:24; 1 John 3:14), when a person comes to Jesus (John 3:15-16; John 20:31; 1 Timothy 1:16; 1 John 5:11-12), as the one who gives this life (John 5:39-40; John 8:12; John 10:10, 28). 

Union with Christ 

The Bible repeatedly refers to Christians using the phrase “in Christ” or “in the Lord” (Romans 16:9; 1 Corinthians 7:22; Galatians 3:28; Ephesians 2:10; Philippians 4:7; 2 Timothy 2:1). For example, anyone “in Christ” is a new creation (2 Corinthians 5:17). God has blessed us and chosen us “in Christ” (Ephesians 1:3-4). 

At the same time, the Bible speaks of Christ being in the believer. “Christ in you,” Paul says, is “the hope of glory” (Colossians 1:27). He declares, “It is no longer I who live, but Christ lives in me” (Galatians 2:20). In this union, Jesus’ life flows into ours, by faith, renewing our inner nature and producing his fruit through us (John 15:5).

The work of Jesus Christ has astounding benefits in the lives of those who come to him in repentance and faith. But his saving work does not end with our initial conversion. The work of Christ has ongoing effects to transform our lives, which we will explore in Topic 9: The Christian Life.

Talking Points:
  • Salvation is the application of the work of Christ to the life of individual persons. At its core, the word means “deliverance”. In this topic we’ll explore several elements of salvation and the vocabulary associated with it.
  • Regeneration is the beginning of a new life as a new creation of God. This new birth is instantaneous. Galatians 6:15; 2 Corinthians 5:17
  • Conversion is the individual’s response to the gospel invitation. It can be considered as a single event with two inseparable aspects: repentance and faith. Mark 1:15; Acts 20:21
  • In justification, God’s verdict about us changes from blame to acquittal. The penalty of sin is removed as an act of God’s pure grace. Romans 3:23-24
  • The work of Jesus Christ has additional benefits in the lives of those who trust in him, such as adoption, eternal life, and union with Christ. But his saving work does not end with our initial conversion, as we’ll learn next week.

Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Read 1 Peter 1:3-5. What does the author mean by “salvation” in this passage? Identify and explain the elements of salvation that are mentioned here.
  3. Read Titus 3:3-7. Identify and explain the elements of salvation that are mentioned here.
  4. Read Romans 3:19-26. Identify and explain the elements of salvation that are mentioned here.
  5. Read Romans 8:15-17. Explain the concept of “adoption”.
  6. Read John 5:21-14. What does Jesus say about eternal life?
  7. Read Galatians 3:26-29. What does it mean to be “united with Christ”?
  8. Romans 10:9-13. What does this passage say about conversion?
  9. Ephesians 2:1-10. Identify and explain the elements of salvation that are mentioned here. What does this passage say about conversion?
  10. Read Acts 26:15-23. In his address to King Agrippa, how does Paul describe the elements of salvation and conversion?
  11. Is there a step you need to take based on today’s topic?
09 The Christian Life
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 15 in Christian Beliefs by Wayne Grudem

God’s saving work in an individual does not end at conversion. Conversion is only the beginning of a life-long process of transformation as Jesus’ saving work is applied in a Christian’s practical daily behavior and character.

Sanctification

The ongoing process by which believers become increasingly free from sin and more like Christ is called sanctification. Also known as “holiness”, sanctification has a definite beginning at conversion. We contribute nothing to our salvation. This is entirely a work of God, received by faith. But God’s work to progressively transform a Christian’s life requires our cooperation with the Holy Spirit, using the means God provides, to live out the new life and new identity that are ours through conversion.

Positional Holiness

Sanctification or holiness has two aspects. Positional holiness refers to the standing of Christ-followers as being set apart to belong to God. In the Old Testament, certain objects (Leviticus 27:14-17), animals (Deuteronomy 15:19), persons (Exodus 28:41) or places (Exodus 3:5; Deuteronomy 23:14) were regarded as holy because they were set apart for God’s use alone and unavailable for common use. In the same way, followers of Christ have been set apart or consecrated to belong to God (1 Corinthians 1:2; Hebrews 10:10). Because positional sanctification occurs at the moment of conversion, the New Testament addresses all believers as “saints” or “God’s holy people” (2 Corinthians 2:1; Ephesians 1:1), not because of their exemplary lifestyle, but as a declaration of their standing as those who belong to the Lord.

Practical Holiness

By contrast, practical holiness refers to the development of Christians to be set apart increasingly from sin in their experience, as they grow into the character and conduct appropriate to God’s people (Hebrews 10:14). In this process, we become more like Christ (2 Corinthians 3:18; Romans 8:29) and more holy in our lifestyle (Romans 6:22). The New Testament offers three analogies to describe this growth. First is the growth of a plant (1 Corinthians 3:6-9). Second is the growth of a building (1 Corinthians 3:9-12; Acts 20:32). Third is the growth of a child (Ephesians 4:13-14). Growth in holiness is not an option for Christians, but a mandate that reflects the holiness of God himself (1 Peter 2:13-16). 

Sanctification is never completed in this life. A Christian never reaches a point of sinless perfection in this world. The sanctifying process is only completed when this life is over, whether at our death or when the Lord returns. At that point, the believer is glorified – the final stage of our salvation and of our sanctification (see Topic 10).

God’s Part and Our Part

Sanctification is God’s work (1 Thessalonians 5:23). Growth in holiness is impossible apart from the Holy Spirit at work within the believer. The Spirit empowers believers to put to death the deeds of the sinful nature and to perform good deeds (Romans 8:12-13; Romans 7:4). He illuminates and empowers the Word of God in the believer’s life (Ephesians 6:17; John 17:17). The Spirit produces the fruit of a changed life (Galatians 5:22-23; Philippians 1:11).

Sanctification is also the believer’s work. Growth in holiness involves an exercise of our will as we choose to participate (Romans 14:17), in fact, to diligently apply ourselves (2 Peter 1:5-11; Hebrews 12:14) to holiness – always in dependence on the Holy Spirit (Galatians 3:3) and in response to God’s grace (Titus 2:11-14). The choices that advance sanctification might involve:

  • Allegiance to God ahead of the world (1 John 2:15-17)
  • Surrender to God’s will (Romans 12:1-2)
  • Obedience (John 14:21-24)
  • Following the Holy Spirit (Galatians 5:16-25)
  • Trusting God (Jeremiah 17:5-8)
  • Dying to self (Mark 8:34-35)

The Means of Christian Growth 

While the Holy Spirit does work sanctification directly in Christ-followers, he also uses external means to transform our lives. Consider three such means:

  • The church (see Topic 11). God uses the offices of the church to make us mature (Ephesians 4:11-13). He also uses the ministry of all God’s people to one another to help us resist, overcome, and recover from sin (Hebrews 3;13; Galatians 6:1-2).
  • Spiritual disciplines. These are practices that place us in the pathway of God’s inner working, open us up to the influence of the Spirit, and stretch our dependence on God’s power. Such practices include prayer, Bible study, worship, serving, giving, and discipling others.
  • Suffering. God uses hardships and adversity to purify our hearts and make us complete in Christ (Hebrews 12:10-11; James 1:2-4).

Purpose of the Christian Life

The goal of the Christian life is not just to develop an exemplary personal character. In fact, sanctification is not primarily inwardly focused. One purpose of the Christian life is to glorify God (Ephesians 1:13-14). Our worship, allegiance and obedience to him (Revelation 5:13; 1 Corinthians 6:19-20; Philippians 1:20) demonstrate his worthiness and point toward his honor and greatness. Another purpose of the Christian life is to represent God to the world (Matthew 5:14-16). Christians are witnesses and ambassadors of Jesus (Acts 1:8; 2 Corinthians 5:19-20), called to make disciples who follow him (Matthew 28:18-20).

Perseverance 

Will a Christian, once saved, persevere in faith until the end of his or her life, or can a believer fall away from faith? 

One position argues that a Christian cannot lose his or her salvation, either by conscious or unconscious decisions or actions. This perspective, called eternal security, is often rooted in the Calvinistic view of salvation. Because salvation is based on God’s unconditional choosing, those chosen will never be deselected by God. If a person can choose to reject Jesus after following him, salvation is not ultimately dependent on God but on the human will. In fact, God promises his people that they will be kept by his faithfulness until the end (John 6:37-39; John 10:27-29; Romans 8:38-39; Philippians 1:6). It follows that professing Christians who do fall away were never actually converted in the first place, even though they may have looked like genuine believers (see Matthew 13:18-23, Matthew 13:24-30). 

The opposite position, sometimes called conditional security, is associated with the Arminian view of salvation. This view argues that salvation can be lost through apostate actions and choices, because God gave human beings (including Christians) freedom to choose or reject him. The Bible urges believers to stay faithful (1 Corinthians 15:2; Colossians 1:23; 1 Timothy 6:20-21), and warns against falling away (Hebrews 3:12-14; Hebrews 6:4-6; 1 Corinthians 9:27). A believer can never fall away, but one who stops believing no longer has the assurance of salvation.

It is possible to embrace eternal security apart from the Calvinistic view of salvation. The Bible describes foundational changes that occur to and in a person at conversion. For example, a person becomes a child of God (1 John 3:1) and a new creation (2 Corinthians 5:17). The seed of God is planted within (1 John 3:19) and the Holy Spirit comes to live within (Ephesians 1:13-14). The believer receives a new nature (Ephesians 4) and is made alive from spiritual death (Ephesians 2:4-5). This means that salvation is never just a matter of a person choosing (or unchoosing) to follow Jesus. By treating these changes as reversible, the conditional security position minimizes their magnitude and force. A regenerated Christian can no more go back to being unregenerate than a butterfly can go back to being a caterpillar, because God’s work has fundamentally changed his or her nature and identity.

Regardless of what view of perseverance one holds, we can trust the transforming work of the Holy Spirit, and we should strive to grow more like Jesus for as long as we live. When this life is over, both salvation and sanctification reach their completion. The next topic explores what happens after death – both for Christians and non-Christians.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Explain the differences between salvation and sanctification.
  3. Read Hebrews 10:8-14. How does this passage describe the believer’s holiness? Which is in view here: positional or practical holiness? Explain.
  4. Can Christians achieve a state of sinless perfection in this life? Defend your answer from the Bible.
  5. Read 1 Thessalonians 5:23. What is God’s role in our sanctification?
  6. Read 2 Peter 1:5-11. What is our role in our sanctification?
  7. How does Titus 2:11-14 describe our part and God’s part in sanctification? How is grace an incentive to live a holy life?
  8. Read Hebrews 12:5-11. How does God use adversity to stimulate our growth in Christ? Give an example from your own life.
  9. Describe the two outward-focused purposes of the Christian life.
  10. Read John 6:37-39. How does this support the position that true Christians will persevere in faith until the end?
  11. Read Hebrews 6:4-6. How does this support the position that Christians may or may not persevere in their faith?
  12. Which view of perseverance seems most biblical to you, and why? Why does one’s position on this issue matter?
  13. Is there a step you need to take based on today’s topic?
More on Salvation

CHURCH & FUTURE

10 The Church
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 17 in Christian Beliefs by Wayne Grudem

Salvation and sanctification are not purely individual events. Salvation unites a Christ-follower with others who also follow him. Sanctification occurs in the context of relationships with other Chrsitians. So it should be no surprise that the Bible places tremendous emphasis on the community of God’s people – the church.

Definitions

The church is neither a building nor an organization. It is a people, the community of all those who stand in a saving relationship with God through Jesus Christ.

The New Testament Greek word for “church” is ekklesia, which means “the assembly of those called out” – called out by the proclamation of the gospel to gather around Christ. This church exists in two aspects. The visible or local church takes shape in many forms in specific places and cultures (Acts 13:1; Acts 15:41; 1 Corinthians 1:2; Acts 9:31). Yet even in its vast diversity, Jesus’ church is one. The invisible or universal church is the body of all believers everywhere and through all time (Hebrews 12:22-23). No single visible expression of the church encompasses the universal whole.

Biblical Analogies

The Bible uses several analogies to describe the church.

  • Family. This hints at both the relational and organizational elements of the church (1 Timothy 3:15; Ephesians 2:19). 
  • Temple. Christians are the building blocks, knit together and built on the cornerstone of Jesus himself (1 Peter 2:4-5). The church is now the dwelling place of the Holy Spirit on earth (Ephesians 2:20-22). 
  • Body. The church is a living organism composed of many interdependent parts (1 Corinthians 12:12-27). Its head is Christ, who directs its growth by causing the parts to function as a unified whole (Ephesians 4:15-16). 
  • Bride. As Jesus’ own bride (Revelation 19:7-9), he sacrificially cares for and invests himself in his church (Ephesians 5:25-27). 
  • Flock. This suggests Jesus’ concern, protection and provision for his people (Luke 12:32), particularly through the leaders he designates (Acts 20:28; 1 Peter 5:2).

Israel and the Church

Prior to the church, Israel was the people of God. So what is the relationship between Israel and the church? Is there one people of God, or two? One view is that Israel has been displaced by the church. The church is now spiritual Israel, and the Old Testament prophecies about Israel are fulfilled in the church. Another view is that Israel and the church are two separate identities that must not be confused. God deals in completely different ways with each and has a unique plan for each. 

In response, the New Testament defines Israel with some fluidity. It describes a spiritual “Jewishness” which does not apply to every ethnic Jew (Romans 2:28-29; Romans 9:6-8). Christ-followers are the true children of Abraham in a way that transcends Jews or Gentiles (Galatians 3:28-29). The church is spoken of in terms that once only applied to Israel (Philippians 3:3; Colossians 3:12). God does have a future plan for Jews individually, as they embrace Jesus for salvation (Romans 11:23). So the church does not replace Israel, but expands it and carries it forward (Romans 11:17). There is only one people of God (Ephesians 2:11-22). It includes all who belong to Christ, whether from Old or New Testament times (Galatians 6:16).

The Church and the Kingdom

Jesus came declaring God’s kingdom (Mark 1:15), but also promised to build his church (Matthew 16:18). How do these two entities relate? The kingdom of God is God’s dynamic reign among human beings for the purpose of bringing salvation. It has come into the world in the person of Jesus, but will not be complete until Jesus returns. The church is the human community that surrenders to the rule of Christ. So the church is not the kingdom, but the kingdom creates the church. The church bears witness to the kingdom and makes it visible. The church is the instrument of God’s kingdom until it appears in its fullness.

The Church’s Purpose

The church exists, first of all, to bring glory to God (Romans 15:5-6). That includes::

  • Worship. God gathered Israel to live as a worshiping community through offerings (Leviticus 7:11-15), music (Psalm 18:1-3), and worship gatherings (2 Chronicles 29:31). This same focus extends to the New Testament church (John 4:23; Colossians 3:16; Hebrews 13:15).
  • Edification. The church has a vital role to play in the growth of God’s people to maturity in Christ (Ephesians 4:11-16). Living a mutually interdependent life (Romans 12:13-16), members of the faith community minister to each others’ physical and spiritual needs (Galatians 6:1-2; Hebrews 10:24-25).
  • Outreach. The church exists to reveal God to the world, bearing witness of Jesus (Luke 24:47; Acts 1:8), inviting people to be reconciled to God (2 Corinthians 5:19-20), and serving the world’s needs – thus pointing people toward God (Matthew 5:12).

Church Governance

The New Testament describes the crucial role of leaders in the church (Ephesians 4:11-12; 1 Peter 5:1-4; 1 Tim 3:1-13; Titus 1:5-9), but it does not specify a particular structure for how leadership is to be organized. Most churches embrace one of three approaches. 

  • Episcopal. Authority resides in a bishop (episkopos or “overseer”). The bishop governs and cares for a group of congregations by supervising local clergy, while answering to a regional archbishop. 
  • Presbyterian. The key office is elder (presbuteros). Each congregation is ruled by a group of elders. All churches in one area are governed by a council made up of representatives from each congregation.
  • Congregational. Authority rests in the membership of the local congregation. Each congregation is independent and self-governing. There is no authority higher than the congregation (such as elders or a bishop), and all external associations are voluntary. 

Each form of government can claim some biblical basis, but there is probably no single divine pattern. How leaders function, and how churches organize for cooperative ministry, is open to various methods in different circumstances.

The Church’s Ordinances

Historically, the church has practiced two ordinances: baptism and the Lord’s Supper. They are both symbolic acts that call to remembrance the saving work of Christ and extend God’s presence and grace to the church.

Baptism is an initiatory act that declares our new identity in Christ. One common view (paedobaptism) argues for the baptism of infants. Infant baptism is seen as an initiation of children into God’s covenant of grace and into the visible church, focusing on God’s promise of grace rather than a person’s experience of grace. Paedobaptists see baptism as the true circumcision (Colossians 2:11-12), parallel to the Old Testament rite, an outward act that included a child as part of Israel. They point to New Testament passages where entire households were baptized when the head of the house was converted (Acts 16:14-15; Acts 16:33. Acts 18:8).

Credobaptists believe that baptism should always follow a person’s profession of saving faith in Christ. Baptism is seen as an outward symbol of an internal reality. Credobaptists look to the prevalent New Testament pattern where people believe and are baptized (Acts 2:41; Acts 8:12; Acts 10:47-48; Acts 18:8). What replaces circumcision is not baptism, but regeneration (Colossians 2:11) – of which baptism is the outward sign. Since baptism is symbolic of dying to one’s old life and rising to a new life in Christ (Colossians 2:12; Romans 6:4), only those who have experienced new life should be baptized.

While baptism is a one-time event in the believer’s life, the Lord’s Supper is a repeated act that reaffirms our identity in Christ. This symbolic meal remembers Jesus’ death (1 Corinthians 11:23-24), restates the promises of God in the new covenant (Matthew 26:27-28), and refocuses our attention on Jesus’ return (1 Corinthians 11:26). The Lord’s Supper is also called Communion, since all of God’s people share together in Christ (1 Corinthians 10:16). It is called the Lord’s Table (1 Corinthians 10:16), since Jesus himself is our host. It is known as the Eucharist (from the word “to give thanks” – see Matthew 26:27).

Christian churches take many different outward forms. But every church that exalts Jesus and follows his word is an expression of the greater, unified community Jesus created to fulfill his purposes in our lives and in the surrounding world.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Define the terms “invisible church” and “visible church”. Compare and contrast the two.
  3. Read Ephesians 2:11-22. What insight does this passage give us about the nature of the church? 
  4. Read 1 Corinthians 12:12-13. What insight does this passage give us about the nature of the church?
  5. What can we learn by considering the church as a flock? As a family? As a bride?
  6. What are the essential purposes of a church? Defend your answer from scripture. How does understanding this help a person to choose a church?
  7. Which form of church government does your church practice? Explain.
  8. Read 1 Peter 5:1-4. Describe the role of leaders in the local church.
  9. Read Titus 1:5-9. Describe the qualifications for leaders in the local church.
  10. Give a fair, accurate explanation of the form of baptism your church does not practice.
  11. Read 1 Corinthians 11:20-32. What is the purpose of the Lord’s Supper? What warnings and encouragement does Paul give?
  12. Is there a step you need to take based on today’s topic?
11 Death
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 16, 20 in Christian Beliefs by Wayne Grudem

Death is an experience common to all human beings. But what is the significance of death in the Bible’s story of salvation? And what happens when a person dies?

Death

All organisms die. But human beings have the unique ability to be aware of their path toward death and to reflect upon it. While death is inescapable (Psalm 89:48), our personal existence does not end with death. In fact, the decisions people make in this life will govern their future condition eternally. This calls for care and diligence.

Death is an enemy (Hebrews 2:14-15). It was not part of God’s original good creation. Death first entered the world because of sin (Romans 5:12). But death has been overcome and made captive by God (2 Timothy 1:10) through the resurrection of Jesus (1 Corinthians 15:21-22). Yet God’s final victory over death lies in the future (1 Corinthians 15:26; Revelation 20:14). Believers will still die, unless we are present when Christ returns (1 Thessalonians 4:13-17). But death does not need to be feared. It can be faced with peace, knowing that it ushers us into the presence of Christ (Philippians 1:23).

The Intermediate State

Upon death, a person’s physical life ends, but his or her personal life persists in a conscious state until resurrection – when Christ returns (Philippians 1:20-24). When believers die, their souls are immediately present with Christ (Luke 23:42-43; Philippians 1:23). What happens to unbelievers after death and before the final judgment is more obscure. The book of Revelation envisions Hades (sometimes translated as “the grave”) as the waiting place for the dead (Revelation 1:8; Revelation 6:8). Most likely unbelievers are immediately separated from God at death until delivered up to their final judgment (Revelation 20:13-14). The Bible denies that there is any second chance to trust in Christ after death (Hebrews 9:27). 

Glorification

The final stage in the process of salvation is glorification (Romans 8:29-31). Glory belongs to God. It refers to the greatness of his entire nature: his splendor (1 Timothy 6:15-16), magnificence (Psalm 104:1-2) and fame (Luke 2:13-14). Jesus reveals the glory (John 1:14) which he received from the Father (1 Peter 1:21). When he returns, his glory will be revealed to everyone (Titus 2:13). At that time, all believers will be glorified with Christ (1 Corinthians 15:51-53). We will receive a glory that is not native to us, but imparted to us by virtue of our union with him. This glory consists of three aspects.

  • We will participate in heavenly glory that contrasts with the trials of this life (Romans 8:18; 2 Corinthians 4:17). 
  • Our souls will be glorified. Christ-followers will experience a moral and spiritual perfecting as sin is fully and finally removed. In other words, we will be made like Christ (1 John 3:2). 
  • Our bodies will be glorified. When Jesus returns, our limited, mortal bodies will be transformed to be like his (Philippians 3:20-21; 2 Corinthians 5:1-5) – from perishable to incorruptible, dishonorable to glorious, weak to powerful (1 Corinthians 15:38-50).

Heaven

After the final judgment, every human being will be resurrected into an immortal body (Acts 24:15) and consigned to one of two eternal fates (John 5:28-29), which we know as heaven and hell .

Heaven is the abode of God (Matthew 6:9) and the eternal dwelling place of all believers. Because this life is transitory (1 Peter 1:24), the Christian’s hope lies in the heavenly inheritance preserved for us (1 Peter 1:3-5; Colossians 1:5). Our challenge is to live our lives in this world in light of this eternal reality (Matthew 6:19-20; Matthew 25:14-30). 

The most important feature of heaven is the presence of God (Revelation 21:3). The joy of heaven is not merely an amplification of the pleasures of this life. The believer’s primary joy will be the presence of the Lord.

Heaven is also marked by the renewal of creation (Revelation 21:1-2). Creation came under a curse due to human sin, but will be restored in eternity (Romans 8:19-21). Heaven will be established on this earth (Revelation 21:10-12), and will mirror the original creation in Eden (Revelation 22:2-3). In heaven, creation comes full circle and is fully restored.

In heaven, believers will have perfect knowledge, in particular, of God and Jesus (1 Corinthians 13:9-12). All things related to the world’s fallen order will pass away, including death, mourning and pain (Revelation 21:4). Sin, evil, and the devil will be absent (Revelation 21:27).

Heaven will be a place of great glory and beauty. The heavenly city is described in terms of pure gold and brilliant jewels (Revelation 21:18-21), metaphors of incredible splendor. There will be no need for the sun, since “the glory of God illuminates the city” (Revelation 21:23).

The Bible reveals very little about what life in heaven is like for the redeemed. We do know three things. First, it will include rest (Hebrews 4:9-11). The Christian’s pilgrimage will be complete. Our warfare against the world, the flesh and the devil will be over. Second, we will worship together with the angelic beings around God’s throne (Revelation 19:1-4). Third, since heaven restores the original creation, it may be that our activity in heaven will fulfill the original mandate given to humanity in Genesis 1:26. We will have eternity to fully subdue and draw forth the latent potential from God’s good creation.

Hell

The New Testament describes hell as a place of divine punishment, retribution and vengeance on sinners (2 Thessalonians 1:5-10). Jesus himself speaks of eternal fire (Matthew 25:41), outer darkness (Matthew 8:12) and eternal punishment (Matthew 25:46). The Bible also speaks of unending torment (Revelation 14:10-11) in a bottomless abyss (Revelation 9:1-2) or fiery lake. Called the “second death” (Revelation 21:8), this is an experience of eternal destruction and final exclusion from God’s presence (2 Thessalonians 1:9). (When we speak of hell as separation from God, remember that God is omnipresent. God is present in hell, but only to punish and not to bless.)

If hell is parallel to heaven, it must be both a physical place and a condition. A physical place is required by the resurrected bodies of the condemned. But many of the biblical descriptions of hell – such as burning sulfur (Revelation 9:17-18) and undying maggots (Mark 9:48) – seem to be word pictures of torment for those under judgment for their sins. Even in a place of physical suffering, the greatest torment may be the awful loneliness of total and final separation from God’s grace.

Both heaven and hell contain varying degrees of reward (1 Corinthians 3:11-15; Matthew 16:27) and punishment (Matthew 10:15; Hebrews 10:29). 

The reality of the future, eternal states of humanity gives us great hope when faced with adversity in this life, yet impels us to have deep compassion for people who do not know Christ.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. How is death and what follows death portrayed in popular media such as literature, film, television and music? Give some examples. In what ways do these portrayals reflect biblical truth (or not)?
  3. Read Philippians 1:20-24. How does Paul envision what happens at the moment of his death? How does this affect how he lives?
  4. Read 1 Corinthians 15:20-23. What do you observe about Jesus’ resurrection and ours?
  5. Read 1 Corinthians 15:51-57. What does this tell us about the nature of death and our response to death as Christians?
  6. Read Revelation 21:1-27. What stands out to you most in the description of heaven?
  7. Read Revelation 22:1-5. Describe how heaven is the renewal of God’s original creation in Eden.
  8. Sometimes people have thought that they would be bored in heaven. Do you feel that way yourself? How might you respond to this perspective?
  9. Read Matthew 6:19-20. What are some ways in which you have stored up treasure in heaven rather than on earth?
  10. Read 2 Thessalonians 1:4-9. What does this tell us about judgment and hell? Do you think the New Testament descriptions of hell are more literal or figurative, and why?
  11. Is there a step you need to take based on today’s topic?

 

12 Return of Christ
A 12-topic intensive discipleship track to teach the essentials of biblical Systematic Theology.
Homework
Read Chapters 18-19 in Christian Beliefs by Wayne Grudem

People are eager to know the details about the end of the world. Much of what people write about these events is speculative and debatable, but on some aspects of the future, the Bible is very clear.

Jesus Is Coming Back

All believers agree that Jesus will return to this earth. He taught this (Matt 24:27), and the writings of the New Testament expand on what Jesus said.

The New Testament uses several terms to describe Jesus’ return. The word “parousia” means “presence” or “coming” (1 Corinthians 15:22-23; 2 Thessalonians 2:1; James 5:7-8). “Apocalypsis” means “unveiling” or “disclosure” (1 Corinthians 1:7; 2 Thessalonians 1:7; 1 Peter 1:7), as when Jesus will will be fully revealed to the world. “Epiphaneia” means “appearing,” focusing on the visibility of Christ’s return (1 Timothy 6:14; 2 Timothy 4:8). The return of Christ is also referred to as “the day of the Lord” (2 Corinthians 1:14), “the day of Christ” (Philippians 1:10), or simply as “the day” (Hebrews 10:25).

Views of the the “Rapture”

One issue on which Christians disagree is how Jesus’ return for his people relates to other future events. His coming for his people is called “the Rapture,” from a Greek word meaning “to be caught up.” 1 Thessalonians  4:16-17 describes how, when Jesus comes again, his followers “will be caught up in the clouds to meet the Lord in the air.” Those who have died will be resurrected, and those still alive will be instantly transformed. 

Yet believers debate where the Rapture fits in the sequence of events surrounding Jesus’ return. First, is the Rapture the same event as the final revelation of Jesus to all humanity, or are these two different events? Second, does the Rapture occur before, during or after the time of global persecution called “the Great Tribulation”? 

These differences express a tension in the biblical material between immediacy and delay (Matthew 25:1-13; Matthew 25:14-30). One on hand, the Bible speaks of a sudden, unexpected return of Christ. On the other hand, it spells out various events (signs) that must happen before he returns, including::

  • The gospel preached to all nations (Matthew 24:14).
  • The Great Tribulation (Matthew 24:21-22)
  • The coming of the Antichrist (2 Thessalonians 2:2).

Consider the two most common approaches to these questions:

  • Pre-tribulation Rapture. Jesus will return without warning for his people. This could happen at any moment. He will then return again publicly for all to see, after the fulfillment of all the signs. This view seeks to preserve the immediacy of Jesus’ return. It is based on the argument that Christians will never be subject to God’s wrath (1 Thessalonians 5:9), while the Great Tribulation will be an outpouring of God’s wrath (Revelation 16:1). It also assumes that God has a separate program for Israel versus the church (see Topic 10), and that the Great Tribulation is for Israel, not the church.
  • Post-tribulation Rapture. Jesus’ return is right around the corner, but he could not return at any moment, because all the signs have not yet been fulfilled. The Rapture and the public coming of Jesus are one and the same event. Thus the Great Tribulation must happen before the Rapture. This is based on the absence of any statement in the Bible that divides the return of Jesus into two events. It notes that, while the Great Tribulation is a time of God’s wrath, God could protect his people from that wrath, as he did with Noah during the flood.

Views of the Millenium

Another point upon which believers have historically disagreed is on how to interpret the prophetic passages of the Bible. For example, is the book of Revelation to be understood mainly as literal or symbolic? If it is symbolic, what do the symbols mean? This question leads to disagreement on the meaning of Revelation 20:1-8, which speaks of a 1,000 year reign of Jesus on earth, called “the Millennium”. Is the Millennium literal or symbolic? Two main views prevail.

  • The amillenial view takes Revelation as mainly symbolic, describing the spiritual warfare that occurs throughout Christian history leading up to Jesus’ victorious return. The word “a-millenial means “no millennium.” The 1,000 year reign of Christ is seen as symbolic of his rule during this present age. There is no literal earthly reign of Christ in the future because Jesus is now reigning over his people as their Lord. This perspective argues that features of a literal Millenium don’t make sense, such as the presence of both mortal and resurrected people on earth. It also finds the idea of a Millenium redundant, because when Christ returns, the final judgment occurs and the new creation (heaven) begins.
  • The premillenial view takes Revelation as largely literal, describing both present and future spiritual warfare. When Jesus returns, he will establish a literal reign as Messiah over the entire earth. So “pre-millenial” means that Christ will return before the Millenium. Only at the end of that period will the final judgment occur and the new creation begin. Premillenials argue that features of Revelation 20 don’t make sense unless taken literally. For example, it doesn’t seem like Satan is bound during this age, as Revelation 20:3 says he will be. Revelation 20:4-5 speaks for two resurrections, at the beginning and at the end of the Millenium. Premillenials don’t accept that the first resurrection is symbolically talking about regeneration, while the second is physical.

Features of Jesus’ Return

Regardless of where one comes down on debatable issues, some things are certain. When Jesus comes back, his return will be personal and physical (Acts 1:11). He will not return in a merely spiritual sense or the guise of someone else. His return will also be visible (Matthew 24:30). In fact, the entire world will see him (Revelation  1:7). His second coming will be triumphant (Matthew 24:30). Unlike his first coming, when he was born, lived and died in lowly circumstances, he will return in great power and glory. Jesus’ return will be his final victory over all his enemies (Revelation 19:11-21), including all powers that war against his people. Finally, his return will be unexpected (Matthew 24:36-39). In spite of general signs preceding his return, no one knows when he will appear (Mark 13:33-35).

Implications of Jesus’ Return

The doctrine of Jesus’ second coming is the blessed hope believers long for (Titus 2:12-13; 1 Peter 1:13). Jesus will bring our salvation to its final culmination (Hebrews 9:28), including our resurrection. As such, we anticipate it eagerly (Philippians 3:20-21). Nowhere does the Bible suggest we should be obsessed with speculation about the details of his return. But we should live soberly (1 Thessalonians 5:2-11), faithfully serving and honoring God until he appears (Matthew 24:42-46). We should be engaged in the Great Commission, knowing that the opportunity for people to trust in Jesus will not last forever (Matthew 24:14; John 9:4-5). Finally, we look forward to receiving our reward for how we have followed Jesus in this life (2 Timothy 4:8; 2 Corinthians 5:10).

The Final Judgment

Not all Christians agree on the timing of events surrounding Jesus’ return, but all agree that upon his coming, Jesus will preside over the final judgment of humanity (John 5:22). All who have ever lived will stand before his throne (Revelation 20:11-15) to be judged on the basis of their deeds. All will fail this judgment. But a second stage of judgment ensues when  the “book of life” is opened. Only those whose names are written in this book – those who belong to Jesus – are spared (Revelation 20:15). This judgment is final (Matthew 25:46), as every person passes into an everlasting punishment or reward (see Topic 11). 

This article only scratches the surface of the various debates about eschatology. But the study of future things should focus mainly on what the Bible makes very clear: Jesus is coming again. This is our blessed hope. It changes how we live every day.

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Discussion:
  1. What is your initial reaction to this topic? What jumped out at you?
  2. Read 1 Thessalonians 4:13-18. How does this describe the return of Jesus? How is knowing this an encouragement to Christians?
  3. Read 1 Thessalonians 5:1-8. What does this add to our understanding of Jesus’ return? What attitudes does his return call for from his people?
  4. Read 2 Thessalonians 2:1-12. What warnings and encouragement does this passage give, in light of Jesus’ coming?
  5. Read Matthew 24:1-51. What does Jesus tell us about the signs preceding his coming? What does he say about the Great Tribulation? How does he describe the actual event of his return? What warnings and encouragement does he give for his people?
  6. Read Matthew 25:1-13. How does this parable express the tension between immediacy and delay?
  7. Read Revelation 19:11-21. What aspects of this description of Jesus’ return seem to be literal? Symbolic? Explain your answer.
  8. Read Revelation 20:1-10. What elements of this description make most sense if taken literally? If taken symbolically? Why?
  9. Read Revelation 20:11-15. What strikes you most about this picture of the final judgment? 
  10. Is there a step you need to take based on today’s topic?
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