A Summary of Christian Doctrine

壹、導論 Part I: Introduction

一、宗教

1. 宗教的本質

　　聖經記載，人是按著神的形像被造的，當人犯罪以後，人並沒有完全失落至高者的形像。雖然在人的罪性不斷的敵對之下，宗教的種子仍然存在人裏面。各地的宣教士證實，在全球所有的國家和民族當中，宗教仍以不同的方式存留，這是人類最寶貴的天賦之一，但很多人卻看它如不祥之物般加以棄絕。其實，宗教不單關涉人類生命的始源，並且影響人類的思想、感覺和欲望。

　　宗教究竟是什麼？我們只有藉著研究神的話，才可以認識真正宗教的本質。「宗教」一字源於拉丁文，而不是出自聖經的原文——希伯來文或希臘文。在聖經英文譯本（美國標準譯本）中，「宗教」只出現過四次：加一13、14；雅一26、27。舊約聖經解釋宗教是對主耶和華的敬畏，這種敬畏不是一種恐懼的感覺，而是對神敬而生畏，但也包含愛神和信神之心，這是舊約信徒對律法啟示的回應。在新約裏，信徒是對福音回應，而不是律法，藉信心和敬虔表現他們的宗教。

　　在聖經的亮光中，我們認識宗教是指人和神的關係，在這關係中，人認識神絕對的尊嚴和無限的能力，同時認識自己的渺小和完全無助。宗教的定義可以說是：對神的一種自覺和自願的連繫，藉著感恩的敬拜和愛心的服事表露出來。這種宗教敬拜和服事神的態度，不是隨人任意為之，而是需要神來限定。

2. 宗教的所在

　　關於宗教在人裏面的所在，有幾種錯誤的看法：有人認為宗教主要是一種知識，於是以為屬乎理智；有人認為是對神的一種直覺，於是以為屬乎感覺；亦有人認為主要是關乎道德性的行為，便以為與意志有關。其實，這些看法都是片面性的，而且不合乎聖經，因聖經指出，宗教乃是人心裏的事情。在聖經心理學中，心是人生命的中央器官，生命所包含的，如思想、感覺和欲望等，都是從其中發出來的（箴四23）。宗教是牽涉整個人的，包括他的理智、情感和道德生活，這是惟一對宗教本質的正確看法。

3. 宗教的本源

　　在過去的五十年來，宗教的本源問題受到特別的關注，很多人為求解釋其始源作了多次的嘗試，但沒有成功。有人說是一班狡猾和奸詐的神棍所發明的，企圖從中獲利，但這種解釋現在已完全被否定。有人認為是由敬拜沒有生命的物體（神物），或是敬拜精靈，很可能是先人的鬼魂而引起的，但這不能算是一種解釋，因問題仍然存在：究竟人類怎麼會想到敬拜沒有生命或是有生命的物體呢？亦有人認為宗教是起源於大自然的崇拜，就是敬拜大自然的奇跡和能力，或是由於法術的普遍流行，但這些理論還是不能解釋沒有宗教意識的人怎麼變成有宗教意識的人，他們都是假定人已經有了宗教意識。

　　聖經對於宗教的本源，提供了惟一可靠的記載，它告訴我們神的存在，祂是惟一值得敬拜的對象；再者，它又確實地指出這位神，是人靠著自己的能力永遠不能發現的，藉著大自然，更藉著祂的話啟示祂自己，要求人敬拜祂和服事祂，並且指出怎樣才是祂喜悅的敬拜和服事；最後，聖經教導我們神是按自己的形像創造人，因此，人能夠瞭解這啟示並對之起反應，同時使人有一種與生俱來的自然牽引，去尋求與神相通，並且榮耀祂。

　

經文背誦

(1) 宗教的本質

　　申十12、13 ——「以色列啊，現在耶和華你神向你所要的是什麼呢？只要你敬畏耶和華你的神，遵行祂的道，愛祂，盡心盡性事奉祂， 遵守祂的誡命律例，就是我今日所吩咐你的，為要叫你得福。」

　　詩一一一10——「敬畏耶和華是智慧的開端；凡遵行祂命令的是聰明人。耶和華是永遠當讚美的！」

　　傳十二13——「這些事都已聽見了，總意就是：敬畏神，謹守祂的誡命，這是人所當盡的本分。」

　　約六29——「耶穌回答說：『信神所差來的，就是作神的工了。』」

　　徒十六31——「他們說：『當信主耶穌，你和你一家都必定得救。』」

(2) 宗教的所在

　　詩五十一10——「神啊，求你為我造清潔的心，使我裏面重新有正直的靈。」17節——「神所要的祭就是憂傷的靈；神啊，憂傷痛悔的心，你必不輕看。」

　　箴四23——「你要保守你心，勝過保守一切（或作：你要切切保守你心），因為一生的果效是由心發出。」

　　太五8——「內心清潔的人有福了！因為他們必看見上帝。」

(3) 宗教的本源 

　　創一27——「神就照著自己的形像造人，乃是照著祂的形像造男造女。」

　　申四13——「祂將所吩咐你們當守的約指示你們，就是十條誡，並將這誡寫在兩塊石版上。」

　　結卅六26——「我也要賜給你們一個新心，將新靈放在你們裏面，又從你們的肉體中除掉石心，賜給你們肉心。」

　

討論問題

(1) 下面經文中指出真宗教的性質是什麼？

　　申十12；傳十二13；何六6；彌六8；可十二33；約三36，六29；徒六3；羅十二1，十三10；雅一27

(2) 下列經文指出假宗教的形式是什麼？

　　詩七十八35、36；賽一11-17，五十八1-5；結卅三31、32；太六2、5，七21、26、27，廿三14；路六2，十三14；加四10；西二20；提後三5；多一16；雅二15、16；三10

(3) 列出六個真宗教的例子：

　　創四4-8，十二1-8，十五17，十八22-33；出三2-22；申卅二33；王下十八3-7，十九14-19；但六4-22；路二25-35，二36、37，七1-10；提後一5

　　

複習問題

(1) 宗教是否只限於某些國家和民族？

(2) 我們怎樣才可以認識真宗教的真正本質？

(3) 在舊約和新約聖經中用什麼名詞來形容宗教？

(4) 宗教的定義是什麼？

(5) 關於宗教在人裏面的所在，有什麼錯誤的看法？

(6) 根據聖經，什麼是宗教和生命的中心？

(7) 關於宗教的本源，有什麼不同的解釋？什麼是惟一最滿意的解釋？

　　

二、啟示

1. 啟示的一般看法

　　論及宗教，很自然地引到它的來源問題——啟示。如果神沒有啟示祂自己，宗教便沒有可能產生；假若不是神啟示自己，人沒有辦法認識神，單靠人自己，永遠不能發現神。我們要分辨神藉大自然的啟示和祂藉聖經的啟示。

　　當然，無神論者和不可知論者不會相信啟示；雖然啟示在泛神論者的思想體系中並不佔有什麼地位，亦間有提及；自然神論者會接受神在大自然中的啟示，卻否認任何像聖經中的特殊啟示之必須性、真實性，甚至可能性。但我們相信一般性的和特殊的啟示。

2. 一般啟示（普遍啟示）

　　在時間上，一般性的啟示是先於特殊的啟示的。一般性的啟示並非藉語言向人傳達，而是藉著大自然的現象、力量和自然律，另外還藉著人類頭腦的構造和運用，和經歷過的事實及歷史臨到人，聖經中有關的經文有：詩十九1、2；羅一19、20，二14、15。

　　a. 一般性啟示的不足

　　伯拉糾主義者（Pelagianism）、理性主義者及自然神論者都認為一般性的啟示對我們現在的需求來說是足夠的，但羅馬天主教徒和基督教徒一致認為是不足夠的。由於罪的禍害，損壞了神美麗的創造，這啟示變得很模糊，創造者的工作並不是完全消失，但卻變得晦暗不清，它再不能傳遞完整可靠的有關神和靈界的知識，因此不能給我們一個可靠的基礎，使我們可以建立永恆的未來。所有純粹基於大自然啟示的宗教的混亂，很清楚地顯示了它的不足，它根本不能供給一般宗教一個充分的真理基礎，更遑論真的宗教，甚至異教的民族也嚮往一些所謂的特殊啟示；最後，它絕對不能滿足罪人靈性上的需求，它可以傳遞一些關於神的良善、智慧和能力的知識，卻無法傳述基督是惟一的救法。

　　b. 一般性啟示的價值

　　這並不表示，一般性啟示完全沒有價值，事實上，在異教徒的宗教中仍然可以看到一些藉這啟示而有的真實成分。由於這樣的啟示，異教徒覺得他們是神的後裔（徒十七28），他們尋求神希望會尋見祂（徒十七27），在大自然中他們看見神永恆的大能和神性（羅一19-20），也能按本性行律法上的事（羅二14），雖然他們活在罪惡黑暗和無知當中，顛倒神的真理，他們仍享有真理的光照（約一9）和聖靈普遍的運行（創六3），再者，神的一般性啟示也構成了特殊啟示的背景，後者若沒有了前者，便不能夠完全被瞭解。科學和歷史可以使我們更明白聖經的記載。

3. 特殊啟示

　　為了補足神藉大自然的啟示，聖經的記載使我們獲得特殊的啟示。聖經是神的特殊啟示，是偉大無比的，這啟示包含了事實和話語的記載。話語解釋事實，事實也充實了話語。

　　a. 特殊啟示的必須

　　由於罪進入世界，因此特殊啟示就成了必需品。神在大自然的工作變得模糊了，也被破壞了，人類也被刑罰，變得心眼蒙蔽，趨向犯錯和不信。由於心眼蒙蔽和剛愎，人也看不見大自然啟示的遺痕，亦不能領悟其他的啟示，所以，神必須重新解釋大自然的奧義，提供一個新的救贖的啟示，並光照人的心靈，拯救人脫離錯謬。

　　b. 特殊啟示的途徑

　　神使用了不同的途徑來傳達祂的特殊或超然的啟示，例如：(1)神藉可見之物的顯示——祂藉著火柱、雲柱顯示祂的同在（出三2，卅三9；詩七十八14，九十九7），也藉著大風（伯卅八1；詩十八10-16）和「微小的聲音」（王上十九12）顯示祂自己，這些都是祂同在的表徵，啟示了祂的榮耀。在舊約的各種顯示中，耶和華的使者——三一神的第二位占了很重要的位置（創十六13，卅一11；出廿三20-23；瑪三1）。神在人類當中親自顯示自己的高潮就是耶穌基督降生成人，祂成了肉身，住在我們中間（約一14）。(2)直接的對話——有時神藉著人可以聽聞的聲音向人說話，就如祂對摩西和以色列子民說話一樣（申五4），有時祂藉著聖靈在先知心裏運行傳達祂的信息（彼前一11）。還有，祂藉著異夢和異象，也藉著烏陵和土明啟示自己（民十二6，廿七21；賽六）。在新約中，基督以偉大教師的身份出現，被神差來啟示天父的旨意，使徒也藉著聖靈成為啟示的器皿（約十四26；林前二12，十三1；帖前二13）。(3)神蹟——我們不應把聖經中的神蹟看成一種只叫人驚異的奇跡，卻要認識是神特殊啟示中重要的部分。它們是神特殊能力的顯露，神特殊同在的表徵，並且往往象徵了許多屬靈的真理，它們是神未來國度和救贖能力的表記。最大的神蹟就是神的兒子降生為人。在基督裏，神整個的創造被挽回，而且回復原來的美麗（提前三16；啟廿一5）。

　　c. 特殊啟示的特性

　　神的特殊啟示是救贖的啟示，它啟示了神救贖罪人和世界的計劃，並這個計劃怎樣實現；它幫助人得以更新，它光照人的心靈並使人棄惡從善，它使人充滿聖潔的愛，並使人預備好進入天家。它不但帶給我們救贖的信息，同時也有救贖的事實；它不但豐富我們的知識，也使罪人的生命改變，成為聖徒。這啟示很明顯是漸進的，救贖的偉大真理開始時畢竟晦暗，然後逐漸變得清晰，最後，它的完美便在新約中彰顯無遺。

　　

經文背誦

(1) 一般啟示

詩八1——「耶和華我們的主啊，你的名在全地何其美！你將你的榮耀彰顯於天。」

詩十九1-2——「不從惡人的計謀，不站罪人的道路，不坐褻慢人的座位，惟喜愛耶和華的律法，晝夜思想，這人便為有福！」

羅一20——「其實自從創世以來，上帝那看不見的事，就如祂永恆的大能和神性，都是看得見的，就是從祂所造的萬物中可以領悟，叫人沒有辦法推諉。」

羅二14-15——「沒有律法的外族人，如果按本性行律法上的事，他們雖然沒有律法，自己就是自己的律法。 這就表明律法的作用是刻在他們心裏，有他們的良心一同作證，他們的思想互相較量，或作控告，或作辯護。」

(2) 特殊啟示

民十二6-8——「耶和華說：『你們且聽我的話：你們中間若有先知，我耶和華必在異象中向他顯現，在夢中與他說話。 我的僕人摩西不是這樣；他是在我全家盡忠的。 我要與他面對面說話，乃是明說，不用謎語，並且他必見我的形像。你們毀謗我的僕人摩西，為何不懼怕呢？』」

來一1——「上帝在古時候，曾經多次用種種的方法，藉著先知向我們的祖先說話，在這末後的日子，卻藉著祂的兒子向我們說話。」

彼後一21——「因為預言不是出於人意的，而是人受聖靈的感動，說出從上帝而來的話。」

　　

討論問題

(1) 提出一些耶和華的使者顯現的例子。他可能只是一位天使嗎？

　　創十六13，卅一11、13，卅二28；出廿三20-23

(2) 列舉一些藉異夢啟示的例子。

　　創廿八10-17，卅一24，四十一2-7；士七13；王上三5-9；但二1-3；太二13、19-20

(3) 提出一些神藉異象啟示自己的例子。

　　賽六；結一～三；但二19，七1-14；亞二～六 

(4) 你能否根據下列經文推論這些神蹟的記載啟示了什麼？

　　出十1-2；申八3；約二1-11，六1-14，25-35，九1-7；十一17-44

　　

複習問題

 (1) 一般性啟示和特殊性啟示有何分別？

 (2) 什麼人對神所有的啟示完全否認？

 (3) 自然神論者對啟示的態度怎樣？

 (4) 一般性啟示的本質是什麼？

 (5) 一般性啟示為什麼不能滿足我們特殊的需求？它有什麼價值？

 (6) 神的特殊啟示為什麼是必須的？

 (7) 神使用了什麼途徑傳達祂的特殊啟示？

 (8) 特殊啟示的特性是什麼？

　　

　　

三、聖經

1. 啟示和聖經

　　「特殊啟示」一詞可以有不只一個的意義，它可以表示神藉口傳或神蹟奇事直接的啟示。先知和使徒經常從神領受信息，然後才把信息寫下來，這些都記載在聖經上。當然聖經並不完全是這樣的記載，有許多聖經的記載都不是藉超然的啟示而來的，而是研究的結果及前事的反應。另一方面，特殊啟示也可以指全本聖經，就是按著歷史的記載，整個救贖的真理和事實。這一切聖經所記載的真理和事實，都是由聖靈無誤的靈感而來，有神的印證。據此，整本聖經，也只有聖經，可以說是神對我們的特殊啟示，在聖經裏記存了神的特殊啟示，帶來生命、光和聖潔。

2. 聖經對靈感的內證

　　整本聖經是由神的靈感而來，因此也是人類信仰和行為的絕對準則。由於聖經靈感的教義常被否定，所以要特別提出討論，這個教義和其他教義一樣，是基於聖經的，而不是出於人的思想。由於有太多有關這方面的經文，在這裏只能略提一二。舊約的作者一而再地被指示寫出耶和華命令他們的事（出十七14，卅四27；民卅三2；賽八1，卅8；耶廿五13，卅2；結廿四1；但十二4；哈二2），先知都知道所傳的是耶和華的話，因此，經常用這樣的格式開始：「耶和華如此說」，或是「耶和華的話臨到我」（耶卅六27、32；結廿六，廿七，卅一，卅二，卅九章）。保羅說他的話是由聖靈教導的（林前二13），也提到基督藉著他說話（林後十三3），又說他對帖撒羅尼迦教會講的信息是神的話（帖前二13）。希伯來書常引述舊約的說話作為神或聖靈的說話（來一5，三7，四3，五6，七21），有關聖經靈感最重要的經文是提後三16：「聖經都是神所默示的，於教訓，督責，使人歸正，教導人學義，都是有益的。」

3. 靈感的本質

　　有兩種對靈感錯誤的看法，代表了一些極端的看法，是應該提防的。

　　a. 機械式的靈感

　　有人認為聖經的作者是在神每字每句的默讀下寫出聖經，完全被動，只不過好像一支筆在作者手中，意思說他們所寫的完全沒有經過他們自己的思想。但我們從聖經中的發現，證明這看法是不對的。他們都是真正的作者，有時他們被命令去收集資料（王上十一41，十四29；代上廿九29；路一1-4），有時是寫出他們自己的經歷，例如有很多詩篇的記載。同時他們也各有不同的寫作風格，以賽亞的風格和耶利米的不同，約翰的風格也和保羅的有別。

　　b. 動力式的靈感

　　有人認為靈感是對作者的感動，而對他們所寫的沒有直接的影響。他們的理性和屬靈生命被強化，提升到一個高峰，使他們可以更清楚地看見事物，同時對它們屬靈的價值有深入的領悟。這樣的靈感並不限於他們寫作聖經書卷之時，而是成了作者永遠的特徵。這靈感只是間接地影響作者的寫作，這樣的靈感與所有信徒屬靈的光照只是程度上的不同。這個理論顯然並不符合聖經所說的靈感。

　　c. 有機式的靈感

　　靈感的正確概念是：聖靈在聖經作者的身上有機式地運行，與他們的生命相配合，運用他們本有的性格和氣質，他們的恩賜和才幹，他們的教育和文化，他們的詞藻和風格。他們的思想蒙聖靈光照，聖靈幫助他們記憶，提示他們去寫作，消除罪在他們寫作中的影響，引導他們表達思想，甚至選詞用字；而且給他們自由去運用思考，他們可以寫出探索的結果和他們的經驗，在書中也可以使用他們自己的風格和文體。

4. 靈感的範圍

　　有關聖經靈感的範圍，也有幾種不同的意見：

　　a. 部分靈感

　　由於理性主義的影響，很多人會完全否認聖經的靈感，或主張只有部分是從靈感而來。有人否認舊約的靈感，卻承認新約的靈感；有人認為聖經中倫理和導人虔敬的教訓是靈感的，但歷史部分卻含有不少年代上、考古上、和科學上的錯誤；也有人單以為登山寶訓才是靈感的。持有上述見解的人雖擁有聖經，卻是有等於無。這些不同的見解倒證實了沒有人可以肯定聖經中哪一部分是靈感的，哪一部分不是靈感的。另外，還有一些限制聖經靈感的說法，他們認為聖經中的思想是靈感的，字詞的選擇卻完全出自作者本身的智慧。但這會導致一個令人疑惑的假設：思想可以和字詞有分別。但事實上，正確的思想是不可能忽略字詞的表達的。

　　b. 完整的靈感

　　根據聖經，所有聖經的經卷都是靈感的。耶穌和使徒經常引用舊約作為聖經，以解決一些有爭議的地方，在他們的心中，這樣的引用就等於求問於上帝。我們要注意他們所引用的經卷有些是歷史書。希伯來書多次引述舊約的經文作為上帝或聖靈的話語；彼得把保羅的書信與舊約的經卷列於同等的地位（彼後三16）；保羅也說全部聖經都是靈感的（提後三16）。

　　我們可以進一步說聖經的靈感是達到每一個選用的字。聖經是字句靈感的，但並不等於機械式的靈感。字句靈感的教義在聖經中有絕對的證明，聖經多次清楚地告訴我們，主耶和華告訴摩西和約書亞要寫下什麼（利三，四，六1、24，七22、28；書一1，四1，六2等等），先知們也說耶和華把祂的話語放在他們口中（耶一9），又引導他們向人民宣告祂的話（結三4、10、11），保羅指出他的話是由聖靈教導的（林前二13），耶穌和保羅都以一個字作為辯論的根據（太廿二42-45；約十35；加三16）。

5. 聖經的完全

　　改革宗所建立的聖經教義，駁斥了羅馬天主教和一些更正教的異端。羅馬天主教認為聖經的權威是在於教會；改革宗卻相信聖經本身的權威，是神靈感的話語，同時主張聖經的必須性，是神特定的恩典；羅馬天主教卻認為教會並不一定需要聖經；更正教的一些異端卻高舉所謂「內在的光照」，或說是聖靈在神子民心中所說的話，他們不重視聖經。

　　改革宗也維護聖經的清晰性。他們不否認聖經中包含一些奧秘，是超過人所能瞭解的，但有關進入救恩的知識卻有很明晰的記述。雖然不是在聖經的每一篇章中都同樣清楚，但懇切尋求救恩的人會很容易找出這些知識，而不需要依靠教會或神甫的解釋。

　　改革宗也維護聖經的完備，否定了羅馬天主教認為傳統的必須的見解，和重洗派主張的「內在的光照」。

　　

經文背誦

(1) 聖經的靈感（默示）

林前二13——我們也講這些事，不是用人的智慧所教的言語，乃是用聖靈所教的言語，向屬靈的人解釋屬靈的事。

帖前二13——我們也為這緣故不住地感謝上帝；因為你們接受了我們所傳的上帝的道，不認為這是人的道，而認為這確實是上帝的道。

提後三16——全部聖經都是上帝所默示的，在教訓、責備、矯正和公義的訓練各方面，都是有益的。

(2) 聖經的權威

賽八20——人當以訓誨和法度為標準；他們所說的，若不與此相符，必不得見晨光。

(3) 聖經的必須

提後三15——並且知道自己從小就明白聖經，這聖經能夠使你有智慧，可以因信基督耶穌得著救恩。

(4) 聖經的清晰性

詩十九7——耶和華的律法全備，能甦醒人心；耶和華的法度確定，能使愚人有智慧。

詩一一九105——你的話是我腳前的燈，是我路上的光。

詩一一九130——你的言語一解開就發出亮光，使愚人通達。

(5) 聖經的完備

參閱第(3)項經文

　　

討論問題

(1) 人的傳統有權威嗎？

　　太五21-48，十五3-6；可七7；西二8；多一14；彼後一18

(2) 先知們自己是否常常完全瞭解他們所寫的？

　　但八15，十二8；亞一7～六11；彼前一11

(3) 提後三16有沒有教導關於聖經的靈感的實際價值？請指出。

　　

複習問題

(1) 特殊啟示和聖經有何關係？

(2)「特殊啟示」有什麼不同的意義？

(3) 我們是否可以說特殊啟示和聖經是同樣的東西？

(4) 聖經的靈感有什麼聖經證明？

(5) 何謂機械式靈感和動力式靈感？

(6) 有機式靈感怎樣解釋？

(7) 何謂思想是靈感的而字詞卻不是靈感的？

(8) 如何證明靈感達到聖經的每一部分，甚至每一個字？

(9) 羅馬天主教和改革宗怎樣在聖經的權威、必須性、清晰性和完備等方面的見解有分別？

Part I: Introduction

Chapter I: Religion

1. The Nature of Religion The Bible informs us that man was created in the image of God. When he fell in sin, he did not entirely cease to be the image-bearer of the Most High. The seed of religion is still present in all men, though their sinful nature constantly reacts against it. Missionaries testify to the presence of religion in some form or other among all the nations and tribes of the earth. It is one of the greatest blessings of mankind, though many denounce it as a curse. Not only does it touch the deepest springs of man’s life, but it also controls his thoughts and feelings and desires.

But just what is religion? It is only by the study of the Word of God that we can learn to know the nature of true religion. The word ‘religion’ is derived from the Latin and not from any word that is found in the original Hebrew or Greek of the Bible. It is found only four times in our translation of the Bible, Gal. 1:18, 14; Jas. 1:26, 27. The Old Testament defines religion as the fear of the Lord. This fear is not a feeling of dread, but of reverent regard for God akin to awe, but coupled with love and confidence. It is the response of the Old Testament believers to the revelation of the law. In the New Testament religion is a response to the gospel rather than to the law, and assumes the form of faith and godliness.

In the light of Scripture we learn to understand that religion is a relation in which man stands to God, a relation in which man is conscious of the absolute majesty and infinite power of God and of his own utter insignificance and absolute helplessness. It may be defined as a conscious and voluntary relationship to God, which expresses itself in grateful worship and loving service. The manner of this religious worship and service is not left to the arbitrary will of man, but is determined by God.

2. The Seat of Religion. There are several wrong views respecting the seat of religion in man. Some think of religion primarily as a sort of knowledge, and locate it in the intellect. Others regard it as a kind of immediate feeling of God, and find its seat in the feelings. And still others hold that it consists most of all in moral activity, and refer it to the will. However, all these views are one-sided and contrary to Scripture, which teaches us that religion is a matter of the heart. In Scripture psychology the heart is the central organ of the soul. Out of it are all the issues of life, thoughts, feelings, and desires, Prov. 4:28. Religion involves the whole man, his intellectual, his emotional, and his moral life. This is the only view that does justice to the nature of religion.

3. The Origin of Religion. Particular attention was devoted during the last fifty years to the problem of the origin of religion. Repeated attempts were made to give a natural explanation of it, but without success. Some spoke of it as an invention of cunning and deceptive priests, who regarded it as an easy source of revenue; but this explanation is entirely discredited now. Others held that it began with the worship of lifeless objects (fetishes), or with the worship of spirits, possibly the spirits of forefathers. But this is no explanation, since the question remains, How did people ever hit upon the idea of worshiping lifeless or living objects? Still others were of the opinion that religion originated in nature-worship, that is, the worship of the marvels and powers of nature, or in the widespread practice of magic. But these theories do not explain any more than the others how non-religious man ever became religious. They all start out with a man who is already religious.

The Bible gives the only reliable account of the origin of religion. It informs us of the existence of God, the only object worthy of religious worship. Moreover, it comes to us with the assurance that God, whom man could never discover with his natural powers, revealed Himself in nature and, more especially, in His divine Word, demands the worship and service of man, and also determines the worship and service that is well-pleasing to Him. And, finally, it teaches us that God created man in His own image, and thus endowed him with a capacity to understand, and to respond to, this revelation, and engendered in him a natural urge to seek communion with God and to glorify Him.

To memorize. Scripture passages bearing on:

a. The Nature of Religion:

Deut. 10:12, 18. “And now, Israel, what doth Jehovah thy God require of thee, but to fear Jehovah thy God, to walk in all His ways, and to love Him, and to serve Jehovah thy God with all thy heart and with all thy soul, to keep the commandments of Jehovah, and His statutes, which I command thee this day for thy good.”

Ps. 111:10. “The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do His commandments: His praise endureth for ever.”

Eccl. 12:13. “Fear God and keep His commandments; for this is the whole duty of man.”

John 6:29. “This is the work of ‘God, that ye believe on Him whom He hath sent.”

Acts 16:31. “And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.”

b. The Seat of Religion.

Ps. 61:10. “Create in me a clean heart, 0 God; and renew a right spirit within me.” Also vs. 17. “The sacrifices of God are a broken spirit; a broken and a contrite heart, 0 God, thou wilt not despise.”

Prov. 4:28. “Keep thy heart with all diligence; for out of it are the issues of life.”

Matt. 6:8. “Blessed are the pure in heart: for they shall see God.”

c. The Origin of Religion.

Gen. 1:27. “And God created man in His own image, in the image of God created He him.”

Deut. 4:18. “And He declared unto you His covenant, which He commanded you to perform, even the ten commandments.”

Ezek. 37:26. “A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.”

For Further Study of Scripture.

a. What elements of true religion are indicated in the following passages: Deut. 10:12; Eccl. 12:13; Hos. 6:6; Micah 6:8; Mark 12:33; John 3:36; 6:29; Acts 6:31; Rom. 12:1; 13:10; Jas. 1:27.

b. What forms of false religion are indicated in the following passages: Ps. 78:35, 36; Isa. 1:11-17; 58:1-5; Ezek. 33:31, 32; Matt. 6:2, 5; 7:21, 26, 27; 23:14; Luke 6:2; 13:14; Gal. 4:10; Col. 2:20; II Tim. 3:5; Tit. 1:16; Jas. 2:15, 16; 3:10.

c. Name six instances of true religion. Gen. 4:4-8; 12:1-8; 15:17; 18:22-33; Ex. 3:2-22; Deut. 32:33; II Kings 18:3-7; 19:14-19; Dan. 6:4-22; Luke 2:25-35; 2:36, 37; 7:1-10; II Tim. 1:5.

Questions for Review

1. Is religion limited to certain tribes and nations?
2 .How can we learn to know the real nature of true religion?
3. What terms are used in the Old and New Testament to describe religion?
4. How would you define religion?
5. What mistaken notions are there as to the seat of religion in man?
6. What is the center of the religions life according to Scripture?
7. What different explanations have been given of the origin of religion?
8. What is the only satisfactory explanation?

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Part I: Introduction

Chapter II: Revelation

1. Revelation in General. The discussion of religion naturally leads on to that of revelation as its origin. If God had not revealed Himself, religion would have been impossible. Man could not possibly have had any knowledge of God, if God had not made Himself known. Left to himself, he would never have discovered God. We distinguish between God’s revelation in nature and His revelation in Scripture.

Atheists and Agnostics, of course, do not believe in revelation. Pantheists sometimes speak of it, though there is really no place for it in their system of thought. And Deists admit the revelation of God in nature, but deny the necessity, the reality, and even the possibility of any special revelation such as we have in Scripture. We believe in both general and special revelation.

2. General Revelation. The general revelation of God is prior to His special revelation in point of time. It does not come to man in the form of verbal communications, but in the facts, the forces, and the laws of nature, in the constitution and operation of the human mind, and in the facts of experience and history. The Bible refers to it in such passages as Ps. 19:1, 2; Rom. 1:19, 20; 2:14, 15.

a. Insufficiency of general revelation. While Pelagians, Rationalists, and Deists regard this revelation as adequate for our present needs, Roman Catholics and Protestants are agreed that it is not sufficient. It was obscured by the blight of sin resting on God’s beautiful creation. The handwriting of the Creator was not entirely erased, but became hazy and indistinct. It does not now convey any fully reliable knowledge of God and spiritual things, and therefore does not furnish us a trustworthy foundation on which we can build for our eternal future. The present religious confusion of those who would base their religion on a purely natural basis clearly proves its insufficiency. It does not even afford an adequate basis for religion in general, much less for true religion. Even gentile nations appeal to some supposed special revelation. And, finally, it utterly fails to meet the spiritual needs of sinners. While it conveys some knowledge of the goodness, the wisdom, and the power of God, it conveys no knowledge whatever of Christ as the only way of salvation.

b. Value of general revelation. This does not mean, however, that general revelation has no value at all. It accounts for the true elements that are still found in heathen religions. Due to this revelation gentiles feel themselves to be the offspring of God, Acts 17:28, seek after God if haply they might find Him, Acts 17:27, see in nature God’s everlasting power and divinity, Rom. 1:19, 20, and do by nature the things of the law, Rom. 2:14. Though they live in the darkness of sin and ignorance, and pervert the truth of God, they still share in the illumination of the Word, John 1:9, and in the general operations of the Holy Spirit, Gen. 6:3. Moreover, the general revelation of God also forms the background for His special revelation. The latter could not be fully understood without the former. Science and history do not fail to illumine the pages of the Bible.

3. Special Revelation. In addition to the revelation of God in nature we have His special revelation which is now embodied in Scripture. The Bible is preeminently the book of God’s special revelation, a revelation in which facts and words go hand in hand, the words interpreting the facts and the facts giving substance to the words.

a. Necessity of special revelation. This special revelation became necessary through the entrance of sin into the world. God’s handwriting in nature was obscured and corrupted, and man was stricken with spiritual blindness, became subject to error and unbelief, and now in his blindness and perverseness fails to read aright even the remaining traces of the original revelation, and is unable to understand any further revelation of God. Therefore it became necessary that God should re-interpret the truths of nature, should provide a new revelation of redemption, and should illumine the mind of man and redeem it from the power of error.

b. Means of special revelation. In giving His special or supernatural revelation God used different kinds of means, such as (1) Theophanies or visible manifestations of God. He revealed His presence in fire and clouds of smoke, Ex. 8:2; 33:9: Ps. 78:14; 99:7; in stormy winds, Job 38:1; Ps .18:10-16, and in a “still small voice,” I Kings 19:12. These were all tokens of His presence, revealing something of His glory. Among the Old Testament appearances those of the Angel of Jehovah, the second Person of the Trinity, occupied a prominent place, Gen. 16:13; 31:11; Ex. 23:20-23; Mal. 3:1. The highest point of the personal appearance of God among men was reached in the incarnation of Jesus Christ. In Him the Word became flesh and tabernacled among us, John 1:14. (2) Direct communications. Sometimes God spoke to men in an audible voice, as He did to Moses and the children of Israel, Deut. 5:4, and sometimes He suggested His messages to the prophets by an internal operation of the Holy Spirit, I Pet. 1:11. Moreover, He revealed Himself in dreams and visions, and by means of Urim and Thummim, Num. 12:6; 27:21; Isa. 6. And in the New Testament Christ appears as the great Teacher sent from God to reveal the Father’s will; and through His Spirit the apostles become the organs of further revelations, John 14:26; I Cor. 2:12, 13; I Thess. 2:13. (3) Miracles. The miracles of the Bible should never be regarded as mere marvels which fill men with amazement, but as essential parts of God’s special revelation. They are manifestations of the special power of God, tokens of His special presence, and often serve to symbolize spiritual truths. They are signs of the coming Kingdom of God and of the redemptive power of God. The greatest miracle of all is the coming of the Son of God in the flesh. In Him the whole creation of God is being restored and brought back to its original beauty, I Tim. 3:16; Rev. 21:5.

c. The character of special revelation. This special revelation of God is a revelation of redemption. It reveals the plan of God for the redemption of sinners and of the world, and the way in which this plan is realized. It is instrumental in renewing man; it illumines his mind and inclines his will to that which is good; it fills him with holy affections, and prepares him for his heavenly home. Not only does it bring us a message of redemption; it also acquaints us with redemptive facts. It not only enriches us with knowledge, but also transforms lives by changing sinners into saints. This revelation is clearly progressive. The great truths of redemption appear but dimly at first, but gradually increase in clearness, and finally stand out in the New Testament in all their fullness and beauty.

To memorize. Scripture passages bearing on:

a. General Revelation:

Ps. 8:1. “0 Jehovah, our Lord, how excellent is Thy name in all the earth.”

Ps. 19:1, 2. “The heavens declare the glory of God; and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth wisdom.”

Rom. 1:20. “For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity.” Rom. 2:14, 15. “For when Gentiles that have not the law do by nature the things of the law, these, not having the law, are a law unto themselves; in that they show the work of the law written in their hearts, their consciences bearing witness therewith, and their thoughts one with another accusing or else excusing them.”

Num. 12:6-8. “And He said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. My servant Moses is not so; he is faithful in all my house: with him will I speak mouth to mouth.”

Heb. 1:1. “God having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath in the end of these days spoken unto us in His Son.”

II Pet. 1:21. “For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.”

For Further Study:

a. Mention some of the appearances of the Angel of Jehovah. Can he have been a mere angel? Gen. 16:13; 31:11, 13; 32:28; Ex. 23:20-23.

b. Name some examples of revelation by dreams. Gen. 28:10- 17; 31:24; 41:2-7; Judg. 7:13; I Kings 8:5-9; Dan. 2:1-3; Matt. 2:13, 19, 20.

c. Mention some cases in which God revealed Himself in visions. Isa. 6; Ezek. 1-3; Dan. 2:19; 7:1-14; Zech. 2-6.

d. Can you infer from the following passages what the miracles recorded reveal? Ex. 10:1, 2; Deut. 8:3; John 2:1-11; 6:1- 14, 25-35; 9:1-7; 11:17-44.

Questions for Review

1. How do general and special revelation differ?
2. Where do we meet with the denial of all revelation of God?
3. What is the position of the Deists as to revelation?
4. What is the nature of general revelation?
5. Why is it insufficient for our special needs, and what value does if have?
6. Why was God’s special revelation necessary?
7. What means did God employ in His special revelations?
8. What are the characteristics of special revelation?

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Part I: Introduction

Chapter III: Scripture

1. Revelation and Scripture. The term ‘special revelation’ may be used in more than one sense. It may denote the direct self-communications of God in verbal messages and in miraculous facts. The prophets and the apostles often received messages from God long before they committed them to writing. These are now contained in Scripture, but do not constitute the whole of the Bible. There is much in it that was not revealed in a supernatural way, but is the result of study and of previous reflection. However, the term may also be used to denote the Bible as a whole, that whole complex of redemptive truths and facts, with the proper historical setting, that is found in Scripture and has the divine guarantee of its truth in the fact that it is infallibly inspired by the Holy Spirit. In view of this fact it may be said that the whole Bible, and the Bible only, is for us God’s special revelation. It is in the Bible that God’s special revelation lives on and brings even now life, light, and holiness.

2. Scripture Proof for the Inspiration of Scripture. The whole Bible is given by inspiration of God, and is as such the infallible rule of faith and practice for all mankind. Since the doctrine of inspiration is often denied, it calls for special consideration.

This doctrine, like every other, is based on Scripture, and is not an invention of man. While it is founded on a great number of passages, only a few of these can be indicated here. The Old Testament writers are repeatedly instructed to write what the Lord commands them, Ex, 17:14; 34:27; Num. 33:2; Isa. 8:1; 30:8; Jer. 25:13; 30:2; Ezek. 24:1; Dan. 12:4; Hab. 2:2. The prophets were conscious of bringing the word of the Lord, and therefore introduced their messages with some such formula as, “Thus saith the Lord,” or, “The word of the Lord came unto me,” Jer. 36:27, 32; Ezek., chapters 26, 27, 31, 32, 39. Paul speaks of his words as Spirit-taught words, I Cor. 2:13, claims that Christ is speaking in him, II Cor. 13:3, and describes his message to the Thessalonians as the word of God, I Thess. 2:13. The Epistle to the Hebrews often quotes passages of the Old Testament as words of God or of the Holy Spirit, Heb. 1:6; 3:7; 4:3;” 5:6; 7:21. The most important passage to prove the inspiration of Scripture is II Tim. 3:16, which reads as follows in the Authorized Version: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

3. The Nature of Inspiration. There are especially two wrong views of inspiration, representing extremes that should be avoided.

a. Mechanical inspiration. It has sometimes been represented as if God literally dictated what the human authors of the Bible had to write, and as if they were purely passive like a pen in the hand of a writer. This means that their minds did not contribute in any way to the contents or form of their writings. But in view of what we find this can hardly be true. They were real authors, who in some cases gathered their materials from sources at their command, I Kings 11:41; 14:29; I Chron. 29:29; Luke 1:1-4, in other instances recorded their own experiences as, for instance, in many of the psalms, and impressed upon their writings their own particular style. The style of Isaiah differs from that of Jeremiah, and the style of John is not like that of Paul.

b. Dynamic inspiration. Others thought of the process of inspiration as affecting only the writers, and having no direct bearing on their writings. Their mental and spiritual life was strengthened and raised to a higher pitch, so that they saw things more clearly and had a more profound sense of their real spiritual value. This inspiration was not limited to the time when they wrote the books of the Bible, but was a permanent characteristic of the writers and affected their writings only indirectly. It differed only in degree from the spiritual illumination of all believers. This theory certainly does not do justice to the biblical view of inspiration.

c. Organic inspiration. The proper conception of inspiration holds that the Holy Spirit acted on the writers of the Bible in an organic way, in harmony with the laws of their own inner being, using them just as they were, with their character and temperament, their gifts and talents, their education and culture, their vocabulary and style. The Holy Spirit illumined their minds, aided their memory, prompted them to write, repressed the influence of sin on their writings, and guided them in the expression of their thoughts even to the choice of their words. In no small measure He left free scope to their own activity. They could give the results of their own investigations, write of their own experiences, and put the imprint of their own style and language on their books.

4. a. The Extent of Inspiration. There are differences of opinion also respecting the extent of the inspiration of Scripture. a. Partial inspiration. Under the influence of Rationalism it has become quite common to deny the inspiration of the Bible altogether, or to hold that only parts of it are inspired. Some deny the inspiration of the Old Testament, while admitting that of the New. Others affirm that the moral and religious teachings of Scripture are inspired, but that its historical parts contain several chronological, archaeological, and scientific mistakes. Still others limit the inspiration to the Sermon on the Mount. They who adopt such views have already lost their Bible, for the very differences of opinion are proof positive that no one can determine with any degree of certainty which parts of Scripture are, and which are not inspired. There is still another way in which the inspiration of Scripture is limited, namely, by assuming that the thoughts were inspired, while the choice of the words was left entirely to the wisdom of the human authors. But this proceeds on the very doubtful assumption that the thoughts can be separated from the words, while, as a matter of fact, accurate thought without words is impossible.

b. Plenary inspiration. According to Scripture every part of the Bible is inspired. Jesus and the apostles frequently appeal to the Old Testament books as ‘scripture’ or ‘the Scriptures’ to settle a point in controversy. To their minds such an appeal was equivalent to an appeal to God. It should be noted that of the books to which they appeal in this fashion, some are historical. The Epistle to the Hebrews repeatedly cites passages from the Old Testament as words of God or of the Holy Spirit (cf. p. 18). Peter places the letters of Paul on a level with the writings of the Old Testament, II Pet. 3:16, and Paul speaks of all Scripture as inspired, II Tim. 3:16.

We may safely go a step farther and say that the inspiration of the Bible extends to the very words employed. The Bible is verbally inspired, which is not equivalent to saying that it is mechanically inspired. The doctrine of verbal inspiration is fully warranted by Scripture. In many cases we are explicitly told that the Lord told Moses and Joshua exactly what to write, Lev. 3 and 4; 6:1, 24; 7:22, 28; Josh. 1:1; 4:1; 6:2, and so on. The prophets speak of Jehovah as putting His words into their mouths, Jer. 1:9, and as directing them to speak His words to the people, Ezek. 3:4, 10, 11. Paul designates his words as Spirit taught words, I Cor. 2:13, and both he and Jesus base an argument on a single word, Matt. 22:43-45; John 10:35; Gal. 3:16.

5. The Perfections of Scripture. The Reformers developed the doctrine of Scripture as over against the Roman Catholics and some of the Protestant sects. While Rome taught that the Bible owes its authority to the Church, they maintained that it has authority in itself as the inspired Word of God. They also upheld the necessity of Scripture as the divinely appointed means of grace over against the Roman Catholics, who asserted that the Church had no absolute need of it, and some of the Protestant sects, who exalted the “inner light,” or the word of the Holy Spirit in the hearts of the people of God, at the expense of Scripture. In opposition to Rome they further defended the clearness of the Bible. They did not deny that it contains mysteries too deep for human understanding, but simply contended that the knowledge necessary unto salvation, though not equally clear on every page of the Bible, is yet conveyed in a manner so simple that anyone earnestly seeking salvation can easily gather this knowledge for himself, and need not depend on the interpretation of the Church or the priesthood. Finally, they also defended the sufficiency of Scripture, and thereby denied the need of the tradition of the Roman Catholics and of the inner light of the Anabaptists.

To memorize. Passages bearing on:

a. The inspiration of Scripture:

I Cor. 2:13. “Which things also we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words.”

I Thess. 2:13. “And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God.”

II Tim. 3:16. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

b. The authority of the Bible:

Isa. 8:20. “To the lay and to the testimony! if they speak not according to this word, surely there is no morning for them.”

c. The necessity of the Bible:

II Tim. 3:15. “And that from a babe thou has known the sacred writings, which are able to make thee wise unto salvation through faith which is in Christ Jesus.”

d. The clearness of Scripture:

Ps. 19:7b. “The testimony of Jehovah is sure, making wise the simple.”

Ps. 119:105. “Thy word is a lamp unto my feet, and a light unto my path.” Also verse 130. “The opening of Thy words giveth light; it giveth understanding to the simple.”

e. The Sufficiency of Scripture.

Cf. the passages under c. above.

For Further Study:

a. Do the traditions of men have authority? Matt. 5:21-48; 15:3-6; Mark 7:7; Col. 2:8; Tit. 1:14; II Pet. 1:18.

b. Did the prophets themselves always fully understand what they wrote? Dan. 8:16; 12:8; Zech. 1:7 — 6:11; I Pet. 1:11.

c. Does II Tim. 3:16 teach us anything respecting the practical value of the inspiration of Scripture? If so, what?

Questions for Review

1. What is the relation between special revelation and Scripture?
2. What different meanings has the term ‘special revelation’?
3. Can we say that special revelation and Scripture are identical?
4. What Scripture proof can you give for the inspiration of the Bible.?
5. What are thee theories of mechanical and dynamical inspiration?
6. How would you describe the doctrine of organic inspiration?
7. What about the theory that the thoughts are inspired but not the words?
8. How would you prove that inspiration extends to every part of Scripture, and even to the very words?
9. How do Rome and the Reformers differ on the authority, the necessity, the clearness, and the sufficiency of Scripture?