Biblical Doctrine E-Book

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 2483

Veröffentlichungsjahr: 2017

Beschreibung

Long-Awaited Systematic Theology by Well-Known Pastor, Author, and President of the Master's Seminary Doctrine isn't just for theologians—it's important for every Christian because it shows us who God is and how we should live. Systematizing the robust theology that has undergirded John MacArthur's well-known preaching ministry for decades, this overview of basic Christian doctrine covers topics such as God the Father, Jesus Christ, the Holy Spirit, the Bible, salvation, and more. Comprehensive in scope yet written to be accessible to the average reader—with non-technical vocabulary, minimal footnotes, and a helpful bibliography—this volume offers Christians a solid foundation for what they believe and why.

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“The ministry of John MacArthur has had a worldwide impact. MacArthur and Mayhue clearly unfold the doctrines that are at the heart of this ministry, which has touched so many. Here we see a ministry built on truth, the truth of God’s Word and the truth of the gospel. A wonderful resource for students, pastors, and professors.”

Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament Interpretation and Professor of Biblical Theology, The Southern Baptist Theological Seminary, Louisville, Kentucky

“This book comes from a lifetime of studying and from the garnered wisdom of centuries. In combining devotion to Scripture with commitment to biblical doctrine, it addresses a great contemporary need. Strong beliefs make strong churches. One does not have to agree with the esteemed authors on every subject to be thankful for a volume of rich and enduring importance.”

Iain H. Murray, author, Jonathan Edwards: A New Biography and Evangelical Holiness; Founding Trustee, Banner of Truth Trust

“This new resource is a rich and compelling presentation of Christianity’s theological foundations, providing readers with an accessible but compelling systematization of biblical truth. As the last vestiges of Christian influence erode in the West, rich theological resources like Biblical Doctrine will edify and strengthen the church as it faces stiff opposition from the world.”

R. Albert Mohler Jr., President and Joseph Emerson Brown Professor of Christian Theology, The Southern Baptist Theological Seminary

“It is a delight to wholeheartedly recommend John MacArthur and Richard Mayhue’s Biblical Doctrine. It will be celebrated for the clarity of its outline and description of the Bible’s doctrines. It is just too good to miss.”

Walter C. Kaiser Jr., President Emeritus and Colman M. Mockler Distinguished Professor Emeritus of Old Testament, Gordon-Conwell Theological Seminary

“The emphasis of John MacArthur’s ministry has always been preaching—unleashing God’s truth by preaching God’s Word. All the while, his ministry has been undergirded by doctrine—doctrine drawn carefully, consistently from the Bible. His thousands of expository sermons stand as proof of his faithfulness to the work of the preacher; Biblical Doctrine stands as proof of faithfulness to the work of the theologian. May both be used to encourage a new generation of preacher-theologians to commit their lives to the high calling of teaching and equipping Christ’s church.”

Tim Challies, blogger, Challies.com

“Clarity ought to be an essential requirement of books on systematic theology. And this one offers just that! A comprehensive summary of all that a Christian needs to know—sounds like something every Christian should have available, doesn’t it? And written by a name that epitomizes orthodoxy and truth—John MacArthur. Enough said. It speaks for itself.”

Derek W. H. Thomas, Senior Minister, First Presbyterian Church, Columbia, South Carolina; Robert Strong Professor of Systematic and Pastoral Theology, Reformed Theological Seminary–Atlanta; Dean of Doctor of Ministry Program, Ligonier Academy

“For decades John MacArthur has exemplified expository preaching, putting on full display the Word of God for the people of God. Now MacArthur, teaming up with Richard Mayhue and the Master’s Seminary faculty, has written a systematic theology, demonstrating how his verse-by-verse exposition naturally blossoms into a robust, colorful theological mosaic. This book is the theological dessert at the end of an expository meal. Regardless of your theological heritage, I encourage every Christian to sit under the doctrinal teaching of MacArthur and Mayhue. Certainly, you will walk away saturated in Scripture, left in total awe after relishing the majesty and glory of our gracious God.”

Matthew Barrett, Tutor of Systematic Theology and Church History, Oak Hill Theological College

“In addition to presenting orthodox theology common to historic Protestants, MacArthur and Mayhue defend an unusual combination of views that evangelicals debate, such as young-earth creationism, Calvinist soteriology, credobaptism, elder-rule polity, complementarianism, cessationism, and traditional dispensationalism (or what they call futuristic premillennialism). They argue in a clear and orderly way that is worth engaging even if you disagree.”

Andrew David Naselli, Assistant Professor of New Testament and Biblical Theology, Bethlehem College & Seminary, Minneapolis, Minnesota

“As a professor of theology, I am able to recommend this single volume on systematic theology by MacArthur and Mayhue to my students and tell them with confidence that this is a book I can endorse from cover to cover. I especially appreciate the dispensational aspects of this work and the way the authors consistently and firmly ground the doctrines in the biblical text.”

Kevin D. Zuber, Professor of Theology, Moody Bible Institute, Chicago, Illinois; contributor to Evidence for the Rapture: A Biblical Case for Pretribulationism and The Moody Bible Commentary

Biblical Doctrine

Biblical Doctrine

A Systematic Summary of Bible Truth

John MacArthur and Richard Mayhue

General Editors

Biblical Doctrine: A Systematic Summary of Bible Truth

© 2017 by John MacArthur and Richard Mayhue

Published by Crossway1300 Crescent StreetWheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Some material in the book is adapted from the following publications by permission of Thomas Nelson, www.thomasnelson.com: John MacArthur, The MacArthur Bible Commentary: Unleashing God’s Truth, One Verse at a Time, copyright © 2005 (in chap. 4); John MacArthur, The MacArthur Daily Bible: New King James Version, copyright © 2003 (in chap. 5); John F. MacArthur Jr., The Murder of Jesus: A Study of How Jesus Died, copyright © 2004 (in chap. 4); John MacArthur, Slave: The Hidden Truth about Your Identity in Christ, copyright © 2010 (in chap. 7); John MacArthur, The Vanishing Conscience: Drawing the Line in a No-Fault, Guilt-Free World, copyright © 1994 (in chap. 6). Material throughout the volume that is adapted from John MacArthur, ed., The MacArthur Study Bible: English Standard Version (Wheaton, IL: Crossway, 2010), is drawn from charts and notes that originate with The MacArthur Study Bible, copyright © 1997 by Thomas Nelson, and is used by permission of Thomas Nelson.

Permission to use additional material adapted from other publications is noted in the footnotes throughout the volume.

Cover design: Tim Green

Cover image: Kovalto1, Shutterstock.com

First printing 2017

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license. The ESV may not be translated in whole or in part into any other language.

Scripture quotations marked HCSB have been taken from The Holman Christian Standard Bible®. Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission.

Scripture quotations marked KJV are from the King James Version of the Bible.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture references marked NIV are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

Scripture references marked NKJV are from The New King James Version. Copyright © 1982, Thomas Nelson, Inc. Used by permission.

Scripture references marked RSV are from the Revised Standard Version of the Bible, copyright ©1952 (2nd edition, 1971) by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Hardcover ISBN: 978-1-4335-4591-7ePub ISBN: 978-1-4335-4594-8PDF ISBN: 978-1-4335-4592-4Mobipocket ISBN: 978-1-4335-4593-1

Library of Congress Cataloging-in-Publication Data

Names: MacArthur, John, 1939– editor.

Title: Biblical doctrine : a systematic summary of Bible truth / John MacArthur and Richard Mayhue, general editors.

Description: Wheaton : Crossway, 2017. | Includes bibliographical references and index.

Identifiers: LCCN 2016011479 (print) | LCCN 2016015096 (ebook) | ISBN 9781433545917 (hc) | ISBN 9781433545948 (epub) | ISBN 9781433545924 (pdf) | ISBN 9781433545931 (mobi)

Subjects: LCSH: Theology, Doctrinal.

Classification: LCC BT75.3 .B53 2017 (print) | LCC BT75.3 (ebook) | DDC 230/.041—dc23

LC record available at https://lccn.loc.gov/2016011479

Crossway is a publishing ministry of Good News Publishers.

2024-09-19 10:28:06 AM

To all the faithful graduates of the Master’s Seminary who are serving Christ around the globe.

“Praise to the Lord, the Almighty”1

Praise to the Lord, the Almighty, the King of creation!

O my soul, praise Him, for He is thy health and salvation!

All ye who hear,

Now to His temple draw near;

Join me in glad adoration!

Praise to the Lord, who o’er all things so wondrously reigneth,

Shelters thee under His wings, yea, so gently sustaineth!

Hast thou not seen

How thy desires all have been

Granted in what He ordaineth?

Praise to the Lord, who doth prosper thy work and defend thee;

Surely His goodness and mercy here daily attend thee.

Ponder anew

What the Almighty can do

If with His love He befriend thee.

Praise to the Lord! O let all that is in me adore Him!

All that hath life and breath, come now with praises before Him!

Let the “amen”

Sound from His people again;

Gladly forever adore Him! Amen.

~Joachim Neander (1650–1680)

1. All hymns quoted in this volume are in the public domain.

Contents

Analytical Outline

List of Hymns

List of Tables

Preface

Abbreviations

 1  Introduction: Prolegomena

 2  God’s Word: Bibliology

 3  God the Father: Theology Proper

 4  God the Son: Christology

 5  God the Holy Spirit: Pneumatology

 6  Man and Sin: Anthropology and Hamartiology

 7  Salvation: Soteriology

 8  Angels: Angelology

 9  The Church: Ecclesiology

10  The Future: Eschatology

Appendix: The Progress of Revelation

Basic Glossary

General Bibliography

About the General Editors

Final Hymn of Reflection

General Index

Scripture Index

Analytical Outline

 1  Introduction: Prolegomena

What Is Theology?

Why Study Theology?

What Are the Various Major Kinds of Theology?

What Is Systematic Theology?

What Are the Categories of Systematic Theology?

What Is the Relationship between Exegetical, Biblical, and Systematic Theology?

What Are the Benefits and Limitations of Systematic Theology?

Benefits

Limitations

What Is the Relationship of Systematic Theology to Doctrine?

What Is the Overarching and Unifying Theme of Scripture?

What Are the Major Motifs of Scripture?

The Revelation of the Character of God

The Revelation of Divine Judgment for Sin and Disobedience

The Revelation of Divine Blessing for Faith and Obedience

The Revelation of the Lord Savior and His Sacrifice for Sin

The Revelation of the Kingdom and Glory of the Lord Savior

How Does Systematic Theology Relate to One’s Worldview?

How Does Systematic Theology Relate to One’s Mind?

The Redeemed Mind

The Renewed Mind

The Illuminated Mind

The Christlike Mind

The Tested Mind

The Profitable Mind

The Balanced Mind

How Does Systematic Theology Relate to One’s Personal Life?

Intimacy and Maturity

Holiness

Sanctification

How Does Systematic Theology Relate to One’s Ministry?

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 2  God’s Word: Bibliology

Inspiration of Scripture

Revelation and Inspiration

Definition of Inspiration

Preparation for Inspiration

Proofs of Inspiration

Authority of Scripture

Secondary Sources

Primary Source

Inerrancy of Scripture

Accommodation and Inerrancy

Infallibility and Inerrancy

Jesus and Inerrancy

Explanation of Inerrancy

Preservation of Scripture

Explanation of Preservation

Canonicity and Preservation

Textual Criticism and Preservation

Teaching and Preaching of Scripture

Teaching

Preaching

Obligation to Scripture

Receive

Pray

Feed

Obey

Honor

Study

Preach/Teach

Compel

Disciple

Tremble

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 3  God the Father: Theology Proper

The Existence of God

Scriptural Assertions

The Knowability and Incomprehensibility of God

Assessment of “Natural Proofs”

The Names of God

Yahweh and Compounds

El and Compounds

Adon/Adonai: Lord

Tsur: Rock

Ab: Father

The Attributes (Perfections) of God

Method of Identification

Relation to God’s Essence

Classifications

The Incommunicable Perfections

The Communicable Perfections

The Trinity

Explanation

Old Testament Indications

New Testament Evidence

Early History of Theological Development

The Decree of God

Characteristics

Answering Objections

Creation

Divine Creation

Fiat Creationism

Divine Miracles

Divine Providence

Scope

Caution concerning “Laws of Nature”

Divine Preservation of the Universe

Divine Concurrence in All Events

Divine Governance of All Things to Preordained Ends

The Problem of Evil and Theodicy

Biblical Theodicy

A Biblical Perspective on Evil

Compatibilistic Theodicy

Theodicy in Evangelism

Glorifying God

God Directed

Christian Directed

Unbeliever Directed

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 4  God the Son: Christology

Preincarnate Christ

Eternity Past

Eternal Son of God

Old Testament Appearances

Old Testament Activities

Old Testament Prophecies

Incarnate Christ

Incarnation

Teachings

Miracles

Arrest and Trials

Death and Atonement

Resurrection and Ascension

Glorified Christ

Heavenly Intercessor

Rapture

Judgment Seat

Second Coming

Millennial Reign

Great White Throne Judgment

Eternity Future

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 5  God the Holy Spirit: Pneumatology

Introduction to the Holy Spirit

Old Testament Survey

New Testament Survey

Holy Spirit Reality

Names and Titles

Holy Spirit Word Pictures

Holy Spirit Ministry to Christ

Holy Spirit Ministries

Sins against the Holy Spirit

Deity and Triunity

Deity

Triunity

Salvation

Regeneration

Baptism

Sealing

Sanctification

Introduction

Indwelling

Filling

Fruit

Service

Overview of Gifts

Temporary Gifts (Revelatory/Confirmatory)

Permanent Gifts (Speaking/Serving)

Important Questions

Creation

Scripture

Revelation and Inspiration

Instruction, Illumination, and Affirmation

Utilization

Prophetic Ministry

Regeneration

Resurrection

Daniel’s Seventieth Week

The Millennium

Eternity Future

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

Charismatic/Pentecostal Issues

 6  Man and Sin: Anthropology and Hamartiology

Man

Introduction to Man

Importance of Anthropology

Sudden Creationism

Adam as a Historical Person

Created in God’s Image

Man Created Directly by God

Man as Image of God (Imago Dei)

Jesus as Image of God

The Bible’s Storyline and the Image of God

The Human Constitution

Body

Soul

Spirit

Heart

Conscience

Three Views of the Human Constitution

Origin of the Soul

Preexistence

Creationism

Traducianism

Evaluation of the Three Views

Gender

Gender Created by God

Gender and Marriage

Gender and Procreation

Homosexuality

Personhood

Beginning of Personhood

End of Human Life

Destiny at Death

Man and Society

Ethnicity and Nations

Human Government

Human Culture

Biblical Theology of Man

Sin

Introduction to Sin

Sin Defined

Sin’s Relationship to Other Doctrines

Origin of Sin

Consequences of the Fall

Personal Consequences

The Fall’s Impact on Relationships

Three Forms of Death

Transmission of Adam’s Sin

Old Self and New Self

Total Depravity

Sin Issues

Are Some Sins Worse Than Others?

The Unpardonable Sin

Sin Leading to Death

Are There Mortal and Venial Sins?

Sin and the Christian

The Coming Man of Sin

God and the Problem of Evil

Biblical Theology of Sin

Prayer

Bibliography

Primary Systematic Theologies: Man

Primary Systematic Theologies: Sin

Specific Works

Social Issues

 7  Salvation: Soteriology

Introduction to Soteriology

The Ultimate Purpose of Salvation

Common Grace

The Plan of Redemption

The Decree of God

The Decree of Election

The Decree of Reprobation

Conclusion

The Accomplishment of Redemption

The Plan of Salvation and the Mission of the Son

The Cause of the Atonement

The Necessity of the Atonement

The Nature of the Atonement

Incomplete Theories of the Atonement

The Perfect Sufficiency of the Atonement

The Extent of the Atonement

Resurrection, Ascension, and Intercession

The Application of Redemption

The Order of Salvation

The External Call: Gospel Proclamation

The Internal Call: Regeneration

Conversion

Union with Christ

Justification

Adoption

Sanctification

Perseverance

Glorification

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 8  Angels: Angelology

Holy Angels

Angels Introduction

Holy Angels’ Reality

Holy Angels’ Character

Holy Angels’ History

Holy Angels’ Population

Holy Angels’ Residence

Holy Angels’ Organization

Holy Angels’ Power

Holy Angels’ Ministries

Holy Angels’ Destiny

Satan

Satan’s Reality

Satan’s Character

Satan’s History

Satan’s Power

Satan’s Schemes

Satan’s Servant Role

A Christian’s Defense

Satan’s Judgments

Demons

Demons’ Reality

Demons’ Character

Demons’ History

Demons’ Power

Demons’ Servant Role

A Christian’s Defense

Demon Possession

Demons’ Judgments

Angel of the Lord

Old Testament Appearances

Characteristics of Deity

Identification

New Testament Correlation

Questions and Answers

What about Guardian Angels (Matt. 18:10)?

Should Angels Be Worshiped (Col. 2:18)?

Who Entertained Angels (Heb. 13:2)?

Into What Do Angels Long to Look (1 Pet. 1:12)?

Do Churches Have Angels (Rev. 1:16, 20)?

How Will Christians Judge Angels (1 Cor. 6:3)?

Do Isaiah 14 and Ezekiel 28 Refer to Satan?

Does Satan Read Minds?

How Are Christ and Satan Related?

Can Satan or Demons Perform Miracles?

Are Demons in the World Today?

Can Christians Bind Satan?

Who Are the “Sons of God” in Genesis 6:1–4?

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

 9  The Church: Ecclesiology

Defining the Church

Christ’s Design for His Church

The Church and the Kingdom

The Visible and Invisible Church

The Universal Church and Local Churches

The Distinction between the Church and Israel

Biblical Metaphors for the Church

Purposes of the Church

Exalting God

Edifying Believers

Evangelizing the Lost

Spiritual Authority in the Church

Gifted Leaders

Elders

Deacons

Biblical Dynamics of Church Life

Devoted to Christ

Devoted to Scripture

Devoted to One Another

Devoted to the Lord’s Table

Devoted to Prayer

Results of Devotion

Means of Grace within the Church

God’s Word

Baptism

The Lord’s Table

Prayer

Worship

Fellowship

Church Discipline

Unity and Purity

Church Membership

The Definition

The Biblical Basis

Spiritual Gifts within the Church

Categorizing Gifts

Surveying Gifts

Using Gifts

A Foretaste of Heaven

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

10  The Future: Eschatology

Introduction to Eschatology

Eschatology Defined

Eschatology in God’s Plans

Eschatological Models

Eschatology and Bible Interpretation

Eschatology and Jesus Christ

Personal Eschatology

Death

The Intermediate State

Resurrection

Hell

Heaven

Cosmic Eschatology

The Kingdom of God

Futuristic Premillennialism

Israel and the Church

Resurrection Order

Future Judgments

Covenants

Timing of Bible Prophecy Fulfillment

Millennial Views

Daniel’s “Seventy Weeks” Prophecy

Events to Come

Prayer

Bibliography

Primary Systematic Theologies

Specific Works

List of Hymns

Epigraph

“Praise to the Lord, the Almighty”

 1  Introduction: Prolegomena

“Amazing Grace”

“All People That on Earth Do Dwell”

 2  God’s Word: Bibliology

“Holy Bible, Book Divine”

“How Firm a Foundation”

 3  God the Father: Theology Proper

“Immortal, Invisible, God Only Wise”

“Praise, My Soul, the King of Heaven”

 4  God the Son: Christology

“All Hail the Power of Jesus’ Name”

“O for a Thousand Tongues”

 5  God the Holy Spirit: Pneumatology

“Praise Ye the Triune God”

“Come, Thou Almighty King”

 6  Man and Sin: Anthropology and Hamartiology

“I Sing the Mighty Power of God”

“Grace Greater than Our Sin”

 7  Salvation: Soteriology

“And Can It Be?”

“Our Great Savior”

 8  Angels: Angelology

“Hark! The Herald Angels Sing”

“A Mighty Fortress Is Our God”

 9  The Church: Ecclesiology

“The Church’s One Foundation”

“Stand Up, Stand Up for Jesus”

10  The Future: Eschatology

“Hallelujah, What a Savior!”

“It Is Well with My Soul”

Final Hymn of Reflection

“Be Thou My Vision”

List of Tables

2.1  Symbols for the Bible

2.2  General and Special Revelation in Scripture

4.1  Christ in the Psalms (Luke 24:44)

4.2  Messianic Prophecies of the Old Testament

4.3  “The Branch” in View of the Gospels

4.4  Jesus’s Divine Likeness

4.5  Early Church Councils

4.6  The Parables of Jesus

4.7  The Miracles of Jesus

4.8  The Trials of Jesus

4.9  The Chronology of Christ’s Crucifixion

4.10  Christ in the Levitical Offerings

4.11  Old Testament Sacrifices Compared to Christ’s Sacrifice

4.12  Christ Fulfills Israel’s Feasts

4.13  Christ’s Post-Resurrection Appearances

5.1  Holy Spirit Word Pictures

5.2  Historical Attacks on the Trinity and the Holy Spirit

5.3  Trinitarian References at Testament Bookends

5.4  Comparing Three Baptismal Scenarios

5.5  Four Special Cases of Conversion

5.6  Word Groups Describing Salvation

5.7  Aspects of Sanctification

5.8  Cases of Holy Spirit Empowerment

5.9  Christlike Fruit

5.10  Spiritual Gifts

8.1  Satan and Christ Contrasted

8.2  Serpent or Satan?

8.3  Contrasting Demons and the Holy Spirit

8.4  Old Testament Encounters with Demons

8.5  Jesus’s Encounters with Demons in the Gospels

8.6  Others’ Encounters with Demons in the Gospels

8.7  Encounters with Demons in Acts

8.8  Encounters with Demons in the Epistles and Revelation

8.9  “The Angel of the Lord” in Scripture

8.10  Man’s Fallen Intellectual Capacity

9.1  Lists of Elder Qualifications

9.2  Qualifications for Elders and Deacons

9.3  Three Primary Lists of Spiritual Gifts

9.4  Master List of Representative Spiritual Gifts

Preface

Professor Eugene Merrill has admonished his students that a biblically derived theology is “an old man’s game.” He explains,

By this I mean it presupposes so many other disciplines and so much accumulation of knowledge that few scholars are prepared to undertake the task unless they have invested long, hard years in preparation of its accomplishment.1

We concur with his sage advice and have waited until the “evening hours” of our own lives to undertake this theology volume.

The following qualities shape the overall design and formation of Biblical Doctrine:

1. Biblical in content with a view to the progress of scriptural revelation

2. Exegetical in methodology because the meaning of Scripture is extracted from texts in the Bible

3. Systematic in presentation by focusing on an orderly synthesis of all that Scripture teaches on each area of doctrine

4. Comprehensive in breadth by evenly covering the major elements of systematic theology

5. Pastoral in application with expository preaching and holy living in view

6. Practical in its affordability, portability, and utility

Five interpretive principles guided our explanation of biblical revelation and doctrine:2

1. The literal principle. Scripture should be understood in its literal, natural, and normal sense. While the Bible does contain figures of speech and symbols, they are intended to convey literal truth. In general, however, the Bible speaks in literal terms and must be allowed to speak for itself.

2. The historical principle. A passage should be interpreted in its historical context. What the author intended and what the text meant to its first audience must be taken into account. In this way, a proper, contextual understanding of the original meaning of Scripture can be grasped and articulated.

3. The grammatical principle. This task requires an understanding of the basic grammatical structure of each sentence in the original languages. To whom do the pronouns refer? What is the tense of the main verb? By asking simple questions like these, the meaning of the text becomes clearer.

4. The synthetic principle. This principle, the analogia scriptura, means that Scripture is to be its own interpreter.3 It assumes that the Bible does not contradict itself. Thus, if an understanding of a passage conflicts with a truth taught elsewhere in the Scriptures, that interpretation cannot be correct. Scripture must be compared with Scripture to discover its accurate and full meaning.

5. The clarity principle. God intended Scripture to be understood. However, not every portion of the Bible is equally clear. Therefore, clearer portions should be employed to interpret the less clear.

While many would label us fundamentalists, this term can be historically and pejoratively misleading. For almost four decades, we have periodically considered what one word would best describe us. Futurists, normalists, and sovereigntists have been considered but set aside because none of these adequately capture the one, most essential element of our theology. While not a perfect term, we have chosen biblicists, because at the core of our convictions lies an unshakable trust in God’s inerrant and infallible Bible, rightly interpreted.

This volume is marked by the following noteworthy distinctives:4

1. A presuppositional approach to Scripture that affirms (1) the eternal existence of almighty God and (2) his progressive, written revelation collected in the sixty-six-book canon of Scripture, which is inerrant and infallible in the autographs

2. An affirmation of recent creationism, that is, a young earth and a global flood

3. An emphasis on covenants that are biblically derived, not theologically constructed

4. A soteriology that reflects God’s sovereignty in the redemption of sinners

5. A belief in the cessation of all miraculous sign gifts at the completion of the biblical canon, which is concurrent with the end of the apostolic era

6. A biblically based understanding of the New Testament church

7. A complementarian approach to the roles of men and women in the home and in the church

8. A futuristic premillennial understanding of eschatology according to God’s sovereign plan for the whole world, including Israel

Additionally, a substantial reservoir of bibliographic references will enable readers to expand their studies beyond this volume.

Biblical Doctrine’s design has multiple audiences in mind:

1. Seminary, college, and Bible institute instructors

2. Seminary, college, and Bible institute students

3. National and international preachers5

4. Local church teachers

5. Lay people who want to understand Scripture in its entirety

All theologies should begin with biblical content arranged systematically that then leads to Christians being motivated to live holy lives of obedience to God’s Word for the glory of God (1 Cor. 10:31; Col. 3:17; 1 Pet. 4:11). To this end, Biblical Doctrine goes forth with our hope that it will

extend one’s biblical knowledge, which will . . .

enable one’s sound understanding of doctrine, which will . . .

enrich one’s divine wisdom, which will . . .

expand one’s Christlike obedience, which will . . .

elevate one’s holy worship.6

The value of this volume will be enhanced by the complementary use of (1) the MacArthur Study Bible (ESV, NASB, NIV, and NKJV versions), (2) the MacArthur Topical Bible, and (3) the MacArthur New Testament Commentary series. A minilibrary consisting of these four study tools will basically equip one to be a student of Scripture for a lifetime (2 Tim. 2:15).

A work of this magnitude comes about only as a result of significant involvement by many people. We greatly appreciate the vision and encouragement for Biblical Doctrine from Crossway, especially Dr. Lane Dennis (president), Dr. Justin Taylor (executive vice president of book publishing), Dave DeWit (vice president of book publishing), Dr. David Barshinger (editor, book division), and Jill Carter (editorial administrator). Our thanks go to the Master’s University and Seminary board members who generously encouraged and prayed for this project. Our Master’s Seminary colleagues Dr. Bill Barrick, Dr. Nathan Busenitz, Dr. Jim Mook, Dr. Bryan Murphy, Dr. Michael Vlach, and Professor Michael Riccardi supported us by producing drafts of several sections. Special thanks go to Jeremy Smith for his consultation. We express deep gratitude to Michael Riccardi and Nathan Busenitz for their comprehensive final edit of the entire volume. Janice Osborne cheerfully prepared innumerable drafts up to and including the final one presented to the publisher.

We offer this material with the prayer that

the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might. (Eph. 1:17–19)

John MacArthur, DD, LittD

Pastor, Grace Community Church

President, The Master’s University and Seminary

Richard Mayhue, ThD

Executive Vice President, Dean,

and Research Professor of Theology Emeritus

The Master’s Seminary

1. Eugene H. Merrill, Everlasting Dominion: A Theology of the Old Testament (Nashville: Broadman, 2006), xv.

2. The first four principles are drawn from John MacArthur, ed., The MacArthur Study Bible: English Standard Version (Wheaton, IL: Crossway, 2010), xxx. Charts and notes from The MacArthur Study Bible: English Standard Version originate with The MacArthur Study Bible, copyright © 1997 by Thomas Nelson. Used by permission of Thomas Nelson. www.thomasnelson.com.

3. R. C. Sproul, “Biblical Interpretation and the Analogy of Faith,” in Inerrancy and Common Sense, ed. Roger R. Nicole and J. Ramsey Michaels (Grand Rapids, MI: Baker, 1980), 119–35.

4. Biblical Doctrine contains a distinct combination of features. These hallmarks generally follow in the footsteps of notable men like Allan A. MacRae (1902–1997), James Montgomery Boice (1938–2000), and S. Lewis Johnson (1915–2004).

5. R. Albert Mohler Jr., “The Pastor as Theologian,” in A Theology for the Church, ed. Daniel L. Akin (Nashville: B&H Academic, 2007), 927–34; John Murray, “Calvin as Theologian and Expositor,” in The Collected Writings of John Murray (Edinburgh: Banner of Truth, 1976), 1:305–11.

6. “The goal of theology is the worship of God. The posture of theology is on one’s knees. The mode of theology is repentance.” Sinclair B. Ferguson, quoted in James Montgomery Boice and Philip Graham Ryken, The Doctrines of Grace (Wheaton, IL: Crossway, 2002), 179.

Abbreviations

Standard Abbreviations

AD

anno Domini, Latin for “in the year of our Lord”

BC

before Christ

ca.

about, approximately

cf.

compare

chap.

chapter

e.g.

exempli gratia, Latin for “for example”

esp.

especially

Gk.

Greek

Heb.

Hebrew

i.e.

id est, Latin for “that is”

Lat.

Latin

lit.

literally

p.

page

v., vv.

verse(s)

Resource Abbreviations

BECNT

Baker Exegetical Commentary on the New Testament

BETS

Bulletin of the Evangelical Theological Society

BSac

Bibliotheca Sacra

CTR

Criswell Theological Review

EEC

Evangelical Exegetical Commentary

ICC

International Critical Commentary

JETS

Journal of the Evangelical Theological Society

JTS

Journal of Theological Studies

MNTC

MacArthur New Testament Commentary

MSJ

The Master’s Seminary Journal

NAC

New American Commentary

NICNT

New International Commentary on the New Testament

NICOT

New International Commentary on the Old Testament

NIGTC

New International Greek Testament Commentary

NTC

New Testament Commentary

PNTC

Pillar New Testament Commentary

RevExp

Review and Expositor

SNTSMS

Society for New Testament Studies Monograph Series

TJ

Trinity Journal

WTJ

Westminster Theological Journal

Bible Book Abbreviations

The Old Testament

Gen.

Genesis

Ex.

Exodus

Lev.

Leviticus

Num.

Numbers

Deut.

Deuteronomy

Josh.

Joshua

Judg.

Judges

Ruth

Ruth

1 Sam.

1 Samuel

2 Sam.

2 Samuel

1 Kings

1 Kings

2 Kings

2 Kings

1 Chron.

1 Chronicles

2 Chron.

2 Chronicles

Ezra

Ezra

Neh.

Nehemiah

Est.

Esther

Job

Job

Ps., Pss.

Psalm, Psalms

Prov.

Proverbs

Eccles.

Ecclesiastes

Song

Song of Solomon

Isa.

Isaiah

Jer.

Jeremiah

Lam.

Lamentations

Ezek.

Ezekiel

Dan.

Daniel

Hos.

Hosea

Joel

Joel

Amos

Amos

Obad.

Obadiah

Jonah

Jonah

Mic.

Micah

Nah.

Nahum

Hab.

Habakkuk

Zeph.

Zephaniah

Hag.

Haggai

Zech.

Zechariah

Mal.

Malachi

The New Testament

Matt.

Matthew

Mark

Mark

Luke

Luke

John

John

Acts

Acts

Rom.

Romans

1 Cor.

1 Corinthians

2 Cor.

2 Corinthians

Gal.

Galatians

Eph.

Ephesians

Phil.

Philippians

Col.

Colossians

1 Thess.

1 Thessalonians

2 Thess.

2 Thessalonians

1 Tim.

1 Timothy

2 Tim.

2 Timothy

Titus

Titus

Philem.

Philemon

Heb.

Hebrews

James

James

1 Pet.

1 Peter

2 Pet.

2 Peter

1 John

1 John

2 John

2 John

3 John

3 John

Jude

Jude

Rev.

Revelation

“Amazing Grace”

Amazing grace! How sweet the sound

That saved a wretch like me!

I once was lost but now am found;

Was blind, but now I see.

’Twas grace that taught my heart to fear,

And grace my fears relieved.

How precious did that grace appear

The hour I first believed.

The Lord has promised good to me;

His Word my hope secures.

He will my shield and portion be

As long as life endures.

Thro’ many dangers, toils and snares

I have already come.

’Tis grace hath brought me safe thus far,

And grace will lead me home.

When we’ve been there ten thousand years,

Bright shining as the sun,

We’ve no less days to sing God’s praise

Than when we’d first begun.

~John Newton (1725–1807)

stanza 5, John P. Rees (1828–1900)

1

Introduction

Prolegomena

Major Subjects Covered in Chapter 1

What Is Theology?

Why Study Theology?

What Are the Various Major Kinds of Theology?

What Is Systematic Theology?

What Are the Categories of Systematic Theology?

What Is the Relationship between Exegetical, Biblical, and Systematic Theology?

What Are the Benefits and Limitations of Systematic Theology?

What Is the Relationship of Systematic Theology to Doctrine?

What Is the Overarching and Unifying Theme of Scripture?

What Are the Major Motifs of Scripture?

How Does Systematic Theology Relate to One’s Worldview?

How Does Systematic Theology Relate to One’s Mind?

How Does Systematic Theology Relate to One’s Personal Life?

How Does Systematic Theology Relate to One’s Ministry?

The term prolegomena originated from the combination of two Greek words, pro, meaning “before,” and legō, meaning “to say,” which together convey the general sense of “to say beforehand or “to say in advance.” A prolegomena chapter serves as a prologue or a preliminary discussion that introduces and defines the central content of the work that follows. These prefatory comments include assumptions, definitions, methodology, and purposes, thereby providing a context for understanding the subsequent content. Here the prolegomena discussion is organized by giving answers to a series of significant questions that will prepare the reader for the ensuing material, which constitutes the main body of Biblical Doctrine.

What Is Theology?

Theology—from the Greek theos, “god,” and logia, “word”—is not a uniquely Christian word. The Greek verb theologeō refers to the act of speaking about a god, while the noun theologos refers to a person who engages in theologeō, that is, a theologian. The adjective theologikos describes something theological, while the noun theologia means “a word about god”—literally, theology. These words were used in pagan religious contexts centuries before the New Testament. None of these four words are found in the New Testament or the Septuagint. The earliest known Christian use of one of these terms is a reference to the apostle John as a theologos early in the second century AD.

Christian theology is the study of the divine revelation in the Bible. It has God as its perpetual centerpiece, God’s Word as its source, and godliness as its aim. As Alva McClain puts it,

Out of God all things come—He is the origin. Through God all things exist—He is the sustainer of all things. Unto God—back to God—He is the goal. There is the circle of eternity: out, through, back.1

David Wells has crafted a notable working definition of Christian theology:

Theology is the sustained effort to know the character, will, and acts of the triune God as he has disclosed and interpreted these for his people in Scripture . . . in order that we might know him, learn to think our thoughts after him, live our lives in his world on his terms, and by thought and action project his truth into our own time and culture.2

The apostle John died in about AD 98. With his writing of Revelation, the canon of Scripture was completed and closed. It did not take long for succeeding generations to begin writing about scriptural truth. Some of the more significant authors and their volumes include the following:

Unknown author, The Didache (ca. 110)Irenaeus (ca. 120–202), Proof of the Apostolic PreachingClement of Alexandria (ca. 150–ca. 215), StromataOrigen (ca. 184–ca. 254), On First PrinciplesGregory of Nazianzus (ca. 330–ca. 389), Five Theological OrationsAugustine (354–430), EnchiridionJohn of Damascus (ca. 675–ca. 749), An Exact Exposition of the Orthodox FaithPeter Lombard (ca. 1095–ca. 1169), Four Books of SentencesThomas Aquinas (1225–1274), Summa TheologicaJohn Calvin (1509–1564), Institutes of the Christian ReligionThomas Watson (ca. 1620–1686), A Body of DivinityFrancis Turretin (1623–1687), Institutes of Elenctic TheologyJohn Gill (1697–1771), A Body of Doctrinal DivinityJohn Dick (1764–1833), Lectures on Theology

Prominent theologies from the nineteenth, twentieth, and twenty-first centuries are listed in the bibliography at the end of this chapter.

Why Study Theology?

Scottish pastor and theologian John Dick answered this penetrating query with seven profound responses. A better and more succinct answer would be difficult to come by:3

1. “To ascertain the character of God in its aspect towards us”

2. “To contemplate the display of his attributes in his works and dispensations”

3. “To discover his designs toward man in his original and his present state”

4. “To know this mighty Being, as far as he may be known, [which] is the noblest aim of the human understanding”

5. “To learn our duty to him, the means of enjoying his favor, the hopes which we are authorized to entertain, and the wonderful expedient by which our fallen race is restored to purity and happiness”

6. “To love him, the most worthy exercise of our affections”

7. “To serve him, the most honourable and delightful purpose to which we can devote our time and talents”

What Are the Various Major Kinds of Theology?

1. Biblical theology: The organization of Scripture thematically by biblical chronology or by biblical author with respect to the progressive revelation of the Bible (properly a component of systematic theology)

2. Dogmatic theology: The organization of Scripture with an emphasis on favored or selected church creeds

3. Exegetical theology: The methodical organization of Scripture by dealing exegetically with individual texts of the Bible (properly a component of both biblical and systematic theology)

4. Historical theology: The historical study of doctrinal developments after the apostolic era to the present time

5. Natural theology: The study of what can be known about God by human reason alone through the empirical study of the natural world

6. Pastoral/practical theology: The organization of Scripture with an emphasis on the personal application of doctrinal truth in the lives of the church and individual Christians

7. Systematic theology: The organization of Scripture by a synthesis of scriptural teaching, summarized using major categories that encompass the entirety of God’s written revelation (developed from exegetical and biblical theology)

What Is Systematic Theology?

The term systematic comes from the compound Greek word made up of syn, “together,” and histanai, “to set up,” meaning “to set up together” or “to systematize.” As noted above, theology comes from the Greek word theologia, “a word about god,” meaning “theology.” Etymologically, systematic theology involves the orderly bringing together of words about God or a bringing together of theology in an organized fashion. Consider Charles Spurgeon’s response to those who object to a systematic approach to theology:

Systematic theology is to the Bible what science is to nature. To suppose that all the other works of God are orderly and systematic, and the greater the work the more perfect the system: and that the greatest of all His works, in which all His perfections are transcendently displayed, should have no plan or system, is altogether absurd.4

Systematic theology answers the question, what does the completed canon of Scripture teach about any one theme or topic? For example, what does the Bible teach from Genesis to Revelation about the deity of Jesus Christ? A basic definition of systematic theology, then, would be “the ordered exposition of Christian doctrines.”5

A systematic theology must display (1) hermeneutical integrity, (2) doctrinal coherence, (3) ethical relevance, (4) worldview explicability, and (5) traditional continuity. Where these are present and operative, one will find a good systematizing that will be of value to the expositor. As he carefully examines every detail of the text in preparation to expound it, systematic theology allows him to also view the whole theological picture—one that has taken into account not only the studied conclusions from church history but also the progress of revelation culminating in the complete revelation of God.6 (For a chronological overview of the progress of revelation, see the appendix).

One’s understanding of systematic theology could be framed by the following observations from John Murray:

When we properly weigh the proposition that the Scriptures are the deposit of special revelation, that they are the oracles of God, that in them God encounters and addresses us, discloses to us his incomprehensible majesty, summons us to the knowledge and fulfillment of his will, unveils to us the mystery of his counsel, and unfolds the purposes of his grace, then systematic theology, of all sciences and disciplines, is seen to be the most noble, not one of cold, impass[ive] reflection but one that stirs adoring wonder and claims the most consecrated exercise of all our powers. It is the most noble of all studies because its province is the whole counsel of God and seeks, as no other discipline, to set forth the riches of God’s revelation in the orderly and embracive manner which is its peculiar method and function. All other departments of theological discipline contribute their findings to systematic theology and it brings all the wealth of knowledge derived from these disciplines to bear upon the more inclusive systemization which it undertakes.7

Systematic theology aims to expound in a comprehensive and thematically organized fashion the biblical doctrines focused on the persons of the triune God, their purposes, and their plans in relationship to the world and humanity. It begins with informing the intellect (knowing and understanding). The intellect shapes what we believe and love in our heart. Our will desires what we love and repudiates what we hate. Our actions then accord with what we want most. The mind shapes the affections, which shape the will, which directs the actions. Theology is not fully finished until it has warmed the heart (affections) and prompted the volition (will) to act in obedience to its content.8

What Are the Categories of Systematic Theology?

1. Bibliology: The doctrine of the inspiration, inerrancy, authority, and canonicity of the Bible (Gk. biblion, “book”)

2. Theology proper: The doctrine of the existence and being of God, including the triunity of God (Gk. theos, “God”)

3. Christology: The doctrine of the person and work of the Lord Jesus Christ (Gk. christos, “Christ”)

4. Pneumatology: The doctrine of the person and work of the Holy Spirit (Gk. pneuma, “Spirit”)

5. Anthropology: The doctrine of humanity (Gk. anthrōpos, “man”)

6. Hamartiology: The doctrine of sin (Gk. hamartia, “sin”)

7. Soteriology: The doctrine of salvation (Gk. sōtēria, “salvation”)

8. Angelology: The doctrine of holy angels, Satan, and fallen angels (Gk. angelos, “angel”)

9. Ecclesiology: The doctrine of the church, universal and local (Gk. ekklēsia, “assembly” or “church”)

10. Eschatology: The doctrine concerning the entire scope of biblical predictive prophecy, especially end-time events, including the destination for both saved and unsaved people, heaven and hell (Gk. eschatos, “last things”)

What Is the Relationship between Exegetical, Biblical, and Systematic Theology?9

All biblical theology is systematic in nature; all systematic theology is biblical in content; and both biblical and systematic theology are exegetical in the interpretive process. Therefore, the key question is not which one is the best approach to theology but rather, how do the three interrelate with each other?

To use a construction metaphor,

exegetical theology supplies the building material for the foundation and structure;biblical theology provides the foundational support for the structure; andsystematic theology serves as the structure built on the foundation.

Exegetical theology involves the methodical organization of Scripture by dealing exegetically with the individual texts of the Bible. This is properly an initial component of both biblical and systematic theology. As a result, every word, sentence, and paragraph of Scripture is examined in detail.

Biblical theology is characterized by the organization of Scripture thematically by biblical chronology or biblical author with respect to the progressive revelation of the Bible. This is properly a component of systematic theology. It serves as a bridge from exegetical theology to systematic theology.

Systematic theology is the organization of Scripture by a synthesis of scriptural teaching, summarized by major categories that encompass the entirety of God’s written revelation. Systematic theology develops out of exegetical and biblical theology and pulls all the teaching of Scripture together as a whole. Again, Murray is helpful in making sense of these connections:

Hence exposition of the Scripture is basic to systematic theology. Its task is not simply the exposition of particular passages. That is the task of exegesis. Systematics must coordinate the teaching of particular passages and systematize this teaching under the appropriate topics. There is thus a synthesis that belongs to systematics that does not belong to exegesis as such. But to the extent to which systematic theology synthesizes the teaching of Scripture, and this is its main purpose, it is apparent how dependent it is upon the science of exegesis. It cannot coordinate and relate the teaching of particular passages without knowing what the teaching is. So exegesis is basic to its objective. This needs to be emphasized. Systematic theology has gravely suffered, indeed has deserted its vocation, when it has been divorced from meticulous attention to biblical exegesis. This is one reason why the charge mentioned above has so much to yield support to the indictment. Systematics becomes lifeless and fails in its mandate just to the extent to which it has become detached from exegesis. And the guarantee against a stereotyped dogmatics is that systematic theology be constantly enriched, deepened, and expanded by the treasures increasingly drawn from the Word of God. Exegesis keeps systematics not only in direct contact with the Word but it ever imparts to systematics the power which is derived from that Word. The Word is living and powerful.10

One other approach to theology should be added. Historical theology examines how exegetical and theological convictions developed over time. It takes into consideration the conclusions reached by prior generations of godly interpreters of Scripture.

What Are the Benefits and Limitations of Systematic Theology?

Benefits

Limitations

All Scripture, whether examined exegetically in particular texts or categorically within the full scope of the Bible, is spiritually profitable to accomplish at least four divine purposes (2 Tim. 3:16):

1. For establishing “teaching” or doctrine, that is, God’s inspired self-disclosure about himself, his created world, and his redemptive plan to save and sanctify sinners

2. For confrontation or “reproof” of sin, whether in the form of false teaching or disobedient living

3. For “correction” of error in thinking and behaving so that the repentant one can be restored to the place of pleasing God

4. For “instruction” so that believers can be habitually trained to practice the righteousness of the Lord Jesus Christ—sinning less and obeying more

Scripture provides the only complete, wholly accurate, and trustworthy teaching about God, and it will sufficiently accomplish these four things for equipping “the man of God” (2 Tim. 3:17).

Benefits

Systematic theology can provide several benefits:

1. An unabridged collection of biblical truth

2. An orderly synthesis and summation of biblical doctrine

3. An imperative to take the gospel to the ends of the earth

4. A repository of truth for expositional preaching and teaching

5. A scriptural basis for Christian behavior in the church, the home, and the world

6. A defense of biblical doctrine against false teaching

7. A biblical response to ethical and social malpractice in the world

As James Leo Garrett Jr. puts it,

Systematic theology is beneficial as an extension of the teaching function of the churches, for the orderly and integrated formulation of biblical truths, for the undergirding of the preaching of preachers and lay Christians, for the defense of gospel truth against error that has invaded the church, for the legitimation of the gospel before philosophy and culture, as the foundation for Christian personal and social ethics, and for more effective universal propagation of the gospel and interaction with adherents of non-Christian religions.11

Limitations12

Systematic theology can be limited by the following factors:

1. The silence of the Bible on a particular topic (Deut. 29:29; John 20:30; 21:25)

2. A theologian’s partial knowledge/understanding of the entire Bible (Luke 24:25–27, 32; 2 Pet. 3:16)

3. The inadequacy of human language (1 Cor. 2:13–14; 2 Cor. 12:4)

4. The finiteness of the human mind (Job 11:7–12; 38:1–39:30; Rom. 11:33–35)

5. The lack of spiritual discernment/growth (1 Cor. 3:1–3; Heb. 5:11–13)

What Is the Relationship of Systematic Theology to Doctrine?

Doctrine represents teaching that is considered authoritative. When Christ taught, the crowds were amazed at his authority (Matt. 7:28–29; Mark 1:22, 27; Luke 4:32). A church’s “doctrinal” statement contains a body of teaching used as the standard of authoritative orthodoxy.

In the Old Testament, the Hebrew word leqakh means “what is received” or “accepted teaching” (Deut. 32:2; Job 11:4; Prov. 4:2; Isa. 29:24). It can be variously translated as “instruction,” “learning,” or “teaching.”

In the New Testament, two Greek words are translated as “doctrine,” “instruction,” or “teaching”: didachē (referring to the content of teaching) and didaskalia (referring to the activity of teaching). Paul used both words together in 2 Timothy 4:2–3 and Titus 1:9.

In Latin, docere, “to teach,” doctrina, “what is being taught,” and doctor, “the one who is teaching,” all contribute to the meaning of the English word doctrine. The content may be informational (to be believed) or practical (to be lived out). It does not necessarily refer to categorized truth.

Biblically speaking, the word doctrine is a rather amorphous term that only takes shape in context. It refers to general teaching (systematized or not, true or false), such as the “teaching of Balaam” (Rev. 2:14) or “human teachings” (Col. 2:22), in contrast to biblical teaching such as Christ’s teaching (Matt. 7:28) or Paul’s teaching (2 Tim. 3:10).

Biblical doctrine, therefore, refers to the teaching of Scripture, whether it be proclamational, expositional, or categorical. That makes all Scripture “doctrinal,” whether it be read, taught, preached, or systematized into theological categories. Systematic biblical doctrine (systematic theology) refers to a categorical summation of biblical teaching that follows normally employed themes or categories.

A survey of Scripture shows that all doctrine or teaching can generally be classified into one of two categories depending on its source:

with regard to origin—from God the Creator (John 7:16; Acts 13:12) or from God’s creation (Col. 2:22; 1 Tim. 4:1)with regard to truth content (2 Thess. 2:11–12)—true or falsewith regard to human source (1 Thess. 2:13)—biblical or unbiblicalwith regard to quality (1 Tim. 1:10; 6:3)—sound or unsoundwith regard to acceptability (1 Tim. 1:3; Heb. 13:9)—familiar or strangewith regard to retention (Rev. 2:24)—to hold or not to holdwith regard to benefit (1 Tim. 4:6)—good or badwith regard to value (2 Tim. 3:16)—profitable or unprofitable

The modern theological use of the term doctrine is too narrow, distorts the primary biblical use of the term, and can be misleading. It is far better in discussing doctrine to use the term in its broader sense of “teaching” (which certainly includes systematized truth but is not limited to this use) rather than to use doctrine in its secondary sense as though this were the only sense. The teaching of Scripture serves as the yardstick, gauge, standard, paradigm, pattern, measure, and plumb line by which all other teaching on any given subject is determined to be true or false, received or rejected, sound or unsound, orthodox or heretical.

Sound biblical doctrine has many implications for the life of Christ’s church:

1. Sound doctrine exposes and confronts sin and false doctrine (1 Tim. 1:8–11, esp. 1:10; 4:1–6).

2. Sound doctrine marks a good servant of Christ Jesus (1 Tim. 4:6; see also 1 Tim. 4:13, 16; Titus 2:1).

3. Sound doctrine is rewarded with double honor for elders (1 Tim. 5:17).

4. Sound doctrine conforms to godliness (1 Tim. 6:3; Titus 2:10).

5. Sound doctrine is included in the apostolic example to follow (2 Tim. 3:10).

6. Sound doctrine is essential to equipping pastors (2 Tim. 3:16–17).

7. Sound doctrine is the continual mandate for preachers (2 Tim. 4:2–4).

8. Sound doctrine is a basic qualification for eldership (Titus 1:9).

Scripture teaches that there will always be opposition to sound doctrine, both by humans (Matt. 15:2–6; Mark 11:18; 1 Tim. 1:3, 10; 2 Tim. 4:3; Titus 1:9) and by Satan and demons (1 Tim. 4:1). The Bible outlines several antidotes/corrections to false doctrine:

1. Speaking the truth of sound doctrine in love (Eph. 4:15)

2. Teaching sound doctrine (1 Tim. 4:6; 2 Tim. 4:2)

3. Holding fast to sound doctrine (Titus 1:9; Rev. 2:24–25)

4. Refuting false doctrine (Titus 1:9)

5. Rejecting and turning away from teachers of false doctrine (Rom. 16:17; 2 John 9–10)

There is a direct, inseparable relationship between sound doctrine and saintly living, something Scripture teaches clearly and consistently (Rom. 15:4; 1 Tim. 4:16; 6:1, 3; 2 Tim. 3:10; Titus 2:1–4, 7–10). The reverse is also true—where there is false belief, there will be sinful behavior (Titus 1:16). In spite of Scripture’s clear emphasis on both purity of doctrine and purity of life, a number of mistaken notions have arisen concerning the relationship between what a person believes and how a person should live. These wrong ideas include the following:

1. Right doctrine automatically leads to godliness.

2. It doesn’t matter how a person lives so long as he or she has right doctrine.

3. Doctrine deadens, spiritually speaking.

4. There is no connection between what one believes and how one lives.

5. Christianity is life, not doctrine.

6. Doctrine is irrelevant.

7. Doctrine divides.

8. Doctrine drives people away.

In contrast to the negativity aimed at doctrine, the absence of sound doctrine and the presence of false doctrine will always lead to sinful behavior. Without sound doctrine, there is no scriptural basis to delineate right from wrong, no doctrinal authority to correct sin, and no biblical encouragement to motivate godly living.

On the other hand, the spiritual value of sound doctrine is incalculable:

1. Sound doctrine is spiritually profitable (2 Tim. 3:16–17).

2. Spiritual blessings are promised for obedience (Rev. 1:3; 22:7).

3. Sound doctrine guards against sin (e.g., Job, Joseph, Daniel, Christ).

4. Sound doctrine delineates between truth and error (2 Cor. 11:1–15; 2 Tim. 3:16–17).

5. Sound doctrine was central to Christ’s ministry (Matt. 7:28–29; Mark 4:2; Luke 4:32).

6. Sound doctrine was central in the early church (Acts 2:42; 5:28; 13:12).

7. Sound doctrine was central to apostolic ministry (Paul: Acts 13:12; 17:19; Gal. 2:11–21; John: 2 John 9–10).

8. Martyrs gave their lives for sound doctrine (Christ: Mark 11:18; Stephen: Acts 7:54–60; James: Acts 12:2; Paul: 2 Tim. 4:1–8).

9. Christ and the apostles left a mandate to pass sound doctrine on to the next generation (Christ: Matt. 28:20; Paul: 2 Tim. 2:2).

10. Churches were commended for sound doctrine or condemned for lack of sound doctrine (Ephesus, commended: Rev. 2:2, 6; Pergamum and Thyatira, condemned: Rev. 2:14–15, 20).

11. Established sound doctrine anticipates and prepares for eras when sound doctrine is out of season (2 Tim. 4:3).

12. Sound doctrine protects the church from false teachers (Titus 1:9).

13. Sound doctrine provides true spiritual adornment for believers (Titus 2:10).

14. Sound biblical teaching and sound systematic doctrine are inseparably connected to “theology.” Whether it be expositionally viewed in a text of Scripture or comprehensively categorized from all Scripture, biblical teaching cannot be disconnected from its identification with theology. Put another way, all biblical teaching is theological in nature, and all Christian theology is biblical in content.

What Is the Overarching and Unifying Theme of Scripture?13

The broad theme of king/kingdom (human and divine) appears throughout the Bible. With the exceptions of Leviticus, Ruth, and Joel, the Old Testament explicitly mentions this theme in thirty-six of its thirty-nine books. Except for Philippians, Titus, Philemon, and 1, 2, and 3 John, the New Testament directly mentions the subject in twenty-one of its twenty-seven books. All in all, fifty-seven of the sixty-six canonical books include the kingdom theme (86 percent).

The Hebrew words for “king,” “kingdom,” “reign,” and “throne” appear over three thousand times in the Old Testament, while the Greek words for these terms appear 160 times in the New Testament. The first Old Testament mention occurs in Genesis 10:10 and the last in Malachi 1:14. The initial appearance in the New Testament comes in Matthew 1:6 and the last in Revelation 22:5.

The exact expression “kingdom of God” does not appear in the Old Testament. In the New Testament, Matthew alone uses the phrase “kingdom of heaven,” but he uses it interchangeably with “kingdom of God” (Matt. 19:23–24). And where he uses “kingdom of heaven” in passages that parallel other Gospels, those Gospel writers use “kingdom of God” (cf. Matt. 13:11 with Luke 8:10), thus establishing the correspondence between these two phrases.

Jesus never precisely defined “kingdom of heaven/God” in the Gospels, although he often illustrated it (e.g., Matt. 13:19, 24, 44, 45, 47, 52). Surprisingly, no one ever asked Christ for a definition. It can be assumed that they at least thought they understood the basic idea from the Old Testament, even if their ideas were mistaken.

Most telling, perhaps, is the plethora of King titles given to Christ in the New Testament:

“King of Israel” (John 1:49; 12:13)“King of the Jews” (John 18:39; 19:3, 19, 21)“King of kings” (1 Tim. 6:15; Rev. 17:14; 19:16)“King of the ages, immortal, invisible” (1 Tim. 1:17)“King of the nations” (Rev. 15:3)

His reign is said to be forever and ever (Rev. 11:15; 22:5).

A biblical study of God’s kingdom would lead one to conclude that it is multifaceted, multidimensional, multifocal, multifactorial, and multifarious. It certainly could not be considered monolithic in character.

The idea of God’s kingdom encompasses every stage of biblical revelation. For instance,

God is King of eternity (pre-Genesis 1, Revelation 21–22, post-Revelation 22)God is King of creation (Genesis 1–2)God is King of history (Genesis 1–Revelation 20)God is King of redemption (Genesis 3–Revelation 20)God is King of the earth (Genesis 1–Revelation 20)God is King of heaven (pre-Genesis 1, Genesis 1–Revelation 22, post-Revelation 22)

All kingdom of God passages can be summarized by recognizing several broad aspects. First is the universal kingdom, which includes the rule of God that has been, is, and forever will be over all that exists in time and space. Second is God’s mediatorial kingdom, in which he rules on earth through divinely chosen human representatives. Third is the spiritual or redemptive aspect of God’s kingdom, which uniquely deals with a person’s salvation and personal relationship with God through Christ. When Scripture uses the word “kingdom” to refer to God’s kingdom, it could point to any one aspect of the kingdom or several of its parts together. Careful interpretation in context will determine the particulars for a given biblical text.

With these ideas in mind, it is proposed that God as King and the kingdom of God should together be seriously considered as the grand, overarching theme of Scripture. A number of noble ideas have been considered in the past, such as the glory of God, redemption, grace, Christ, covenant, and promise. Each possibility explains a part of God’s kingdom, but only God’s kingdom explains the whole.

From before the beginning until after the end, from the beginning to the end, both in and beyond time and space, God appears as the ultimate King. God is central to and the core of all things eternal and temporal. The kingdom of God convincingly qualifies as the unifying theme of Scripture.

John Bright succinctly and eloquently captured this thinking as follows:

Old Testament and New Testament thus stand together as the two acts of a single drama. Act I points to its conclusion in Act II, and without it the play is an incomplete, unsatisfying thing. But Act II must be read in the light of Act I, else its meaning will be missed. For the play is organically one. The Bible is one book. Had we to give that book a title, we might with justice call it “The Book of the Coming Kingdom of God.” That is, indeed, its central theme everywhere.14

The authors of this volume would only edit Dr. Bright’s brilliant summary by deleting one word, “Coming.” For God’s kingdom has been, is, and forevermore shall be.

The kingdom of God can be explained in this manner: The eternal triune God created a kingdom and two kingdom citizens (Adam and Eve) who were to have dominion over it. But an enemy deceived them, seduced them into breaking allegiance to the King, and caused them to rebel against their sovereign Creator. God intervened with consequential curses that exist to this day. Ever since, he has been redeeming sinful, rebellious people to be restored as qualified kingdom citizens, both now in a spiritual sense and later in a kingdom-on-earth sense. Finally, the enemy will be vanquished forever, as will sin. Thus, Revelation 21–22 describes the final and eternal expression of the kingdom of God, where the triune God will restore the kingdom to its original purity with the curse having been removed and the new heaven and the new earth becoming the everlasting abode of God and his people.

What Are the Major Motifs of Scripture?15

The Revelation of the Character of God