By Lewis Sperry Chafer
[Author’s Note: The following is the third in a series of three articles appearing in this Quarterly. In the first, an unabridged Systematic Theology was set forth in outline (January, 1934). In the second, the first division of the theme, “Evils Resulting From an Abridged Systematic Theology,” was presented including a discussion of two of the seven major omissions, namely, The Divine Program Of the Ages, and The Church (April, 1934). The following article, in concluding the series, is a discussion of the remaining five omissions. My plea is not primarily for the acceptance of the views of any particular school of interpretation, as it is for the inclusion in Systematic Theology of these vital subjects which have been neglected.]
III. Human Conduct and the Spiritual Life
It is possible that the modern emphasis upon human conduct expressed in the phrase, “It matters little what you believe, it is the life that counts,” was, when first uttered, a protest against the omission of the theme of human conduct from works of Systematic Theology. True to its limitations, the world of practical men is more interested in a justification by works than it is in a justification by faith. Much of the Bible is hortatory, and the contemplation of the doctrine of human conduct belongs properly to a science which purports to discover, classify, and exhibit the great doctrines of the Bible. This particular theme includes: (1) human conduct in general and in all ages-past, present, and future; and (2) the peculiar and exalted walk and daily life of the Christian: (a) his motive, (b) his high standards, (c) his method in his warfare against the world, the flesh, and the devil, (d) his sins, (e) his relationships, (f) his witness, (g) his sufferings and sacrifice, his life of faith and prayer, and (h) his contest for rewards.
1. Human Conduct in General and in All Ages.
From the beginning, God, in faithfulness, has disclosed to man the precise manner of life that He requires of him. What may be termed inherent law embodies all that a Creator expects and requires of His creature. It is well expressed by the phrase, “Be ye holy, for I am holy.” This law has been binding on that portion of humanity in all ages to whom no other law has been addressed. However, God has disclosed His specific will to particular groups of people in various ages. Identification of the particular responsibility God has imposed upon man in each age is not difficult. During much of human history man has sustained a meritorious, or legal, relation to God; that is, God’s declaration to man concerning conduct was, in substance, If you will do good, I will bless you (cf. Deut 28:1–4), and If you will do evil, I will curse you (cf. Deut 28:15–68). All governmental, social, and family affairs, of necessity, proceed upon the principle of the recognition of human merit. It is not difficult, therefore, for men generally to understand the legal aspect of divine government, but it is difficult apparently for them to understand the grace aspect of divine government.[1] The fact that God, in sovereign grace, now either bestows, or assures, all His saving benefits before allowing the individual to do aught for him seems perhaps too good to be true; but it is true, and, until this fact is recognized, the Christian will not be able to walk with God intelligently from the true grace motive.
Though the Bible sets forth the divine requirements for human conduct in each age, there are three extended systems of divine government which in succession cover the period of human history from the time when the first written Scriptures were given to the end of the mediatorial reign of Christ, namely, (a) the Mosaic law, embodying the manner of life prescribed in the law age, which age existed from Moses to Christ, (b) the grace rule of life, embodying the manner of life prescribed for the present age, which age extends from the first to the second advent of Christ, and (c) the kingdom rule of life embodying the manner of life prescribed for the yet future kingdom age, which age follows the second advent. Though too often confused, the divine government is different in each of these ages, being adapted perfectly to the relation which the people in their respective dispensations sustain to God. Each of these systems of human government is wholly complete in itself. The Mosaic law contained the commandments, the statutes, and the ordinances, and was an expression of God’s will to Israel to whom alone it was addressed. In the teachings of grace, addressed only to the Church, God has disclosed in full the manner of life which becomes those who are already perfected in Christ. The kingdom rule of conduct embodies that precise responsibility which will be required when Christ is reigning on the earth, when Satan is in the pit, and when righteousness and peace shall cover the earth as the waters cover the face of the deep. It is most reasonable that there should be widely different precepts indicated for various groups of people so diverse in their relationshiPs Human obligation toward God could not be the same after the death, resurrection, and ascension of Christ, and the day of Pentecost, as it was before those events. In like manner, human obligation toward God cannot be the same after the removal of the Church to heaven, the return of Christ to reign, and the establishment of the kingdom of heaven over all the earth, as it was before.
As to the essential character of these three systems of human conduct, it may be observed that two are legal and one is gracious. Two simple tests are available in determining those precepts that are legal in distinction to those that are gracious: (a) that which is legal is demonstrated to be such because of accompanying meritorious conditions which determine the divine blessings (cf. Exod 20:12; Ps 103:17, 18; Matt 5:3–12; 6:14, 15); while that which is gracious is an appeal based upon divine blessings already bestowed (cf. Rom 12:1, 2; Eph 4:1–3; also vs. 32; Col 3:1). There is much in common between these three great governing systems. Every one of the ten commandments, excepting the fourth, is restated in the grace system. The first commandment alone reappears in that system in one form or another upwards of fifty times, but when thus appearing, it, like other legal features, is always restated in order that it may conform precisely to the essential character of grace. (b) Again, that which is legal is demonstrated to be such by the fact that only human ability is appealed to; while that which is gracious is evidenced by two facts, that divine enablement is provided and its exercise is anticipated.
In general, the law system is set forth in the Old Testament (cf. Exod 20:1 to 31:18); the grace teachings are revealed in portions of the gospels, the Book of The Acts, and the New Testament Epistles; while the kingdom system is set forth in the Old Testament predictions concerning the Messianic period, and in those portions of the synoptic gospels which record the kingdom teachings of John the Baptist and of Christ. The present importance of these distinctions, especially those that are related to the Church, is obvious.
2. The Peculiar Walk and Daily Life of the Christian.
Conforming to the general divisions of this subject as intimated above, it may be observed:
(a) The motive which actuates the conduct and service of the one who is perfectly saved in Christ is of necessity radically different from any and every legal incentive. To the saved one, being perfected forever in Christ, made accepted in the Beloved, and now a recipient of every spiritual blessing, no meritorious appeal is appropriate; and the only motive for correct conduct remaining for such an one is that of walking worthy of the calling wherewith he is called. Living with a view to securing the favor of God, or living in the favor of God already secured in Christ, are two widely different motives. One is legal, the other is gracious, and the gracious manner of life is governed by divine beseechings which are adapted to those who are under grace (Rom 12:1, 2; Eph 4:1–3).
(b) As to their demands, the standards of living for the Christian under grace far exceed those required of people in other dispensations. This is not to infer that one is more holy than the other, but rather to declare that one requires far more achievement than the other. The law said, “Thou shalt love thy neighbour as thyself,” but Christ said, “A new commandment I give unto you, That ye love one another; as I have loved you” (John 13:34). The manner of life which becomes a child of God will be found to be superhuman in almost every particular. In fact, God does not have two standards, one for the earth and one for heaven. Being a citizen of heaven, the believer, though still on the earth, is appointed to live according to the high and holy ideals of his native country (cf. 2 Cor 10:5; Gal 5:16; Eph 4:1, 30; 5:2; 1 Thess 5:19; 1 Pet 2:9; 1 John 1:7). This divine ideal is two-fold: first, victory over evil in every form; and, second, the realization of all the will of God in Spirit-wrought character and service. Spirituality includes both of these achievements. To be divinely delivered from every form of evil is negative and, when realized, does not relieve the necessity of a positive, spiritual output in the Christian’s life to the glory of God. The spiritual life is the greatest New Testament theme next to that of salvation by grace. Every phase of this supernatural life is set forth in the doctrinal portions of the New Testament Epistles. The preacher must know these truths if he is to experience any measure of divine power either in his own life or in his ministry. Similarly, he must know this body of truth if he is to guide others in the path of holy living and intelligent service. Seminaries, generally, offer no instruction in this important field of doctrine; but, over against this, conventions for the specific study and deepening of the spiritual life have sprung up in various localities. These, it would seem, are, to some extent, a protest against the tragic failure of theological institutions to prepare pastors and teachers for one of the greatest ministries God has committed to them.
(c) The Christian’s method in his warfare with the world, the flesh, and the devil is also a specific revelation. At the moment of salvation the believer enters upon a three-fold conflict which is superhuman in its forces and far-reaching in its possibilities both as to tragic failure or glorious victory. The whole scope and character of the world-system directed, as it is, by its god, Satan, and offering its attractions and allurements, is faithfully and extensively portrayed in the New Testament. So, also, the doctrine of the flesh (σάρξ)with its ever-present enmity against the Spirit and all things spiritual, is as faithfully declared in order that the saved one may not only understand his new complex being, but know, as well, the way in which the life, in spite of the flesh, may become spiritual (πνευματικός) to the glory of God; and, likewise, the believer faces the arch-enemy of God who is a relentless, cruel foe, and who with superhuman strength and strategy is “going about as a roaring lion, seeking whom he may devour.” The only provision for victory in this three-fold conflict is a simple confldence in the power of Another. This plan should not seem strange to one who has already discovered the marvelous results that are secured when the Lord has been trusted for salvation from the lost estate. It is faith that overcomes the world (1 John 5:4); it is confidence in the Spirit of God that overcomes the flesh (Gal 5:16, 17); and it is faith that overcomes the evil one (Eph 5:10–16; 1 John 4:4; cf. Jude 1:9).
It is not enough to enjoin Christians to be good. In the light of the superhuman manner of life belonging to their high calling, their own limitations, and the three-fold conflict which they wage, their problem is one of “how to perform that which is good” (Rom 7:18), and until the Apostle learned the precise features which govern the life of faith he knew only defeat (Rom 7:15–24). The body of truth bearing on the life of victory by the Spirit is as extensive and its principles as divinely arranged as are the same features in the doctrine of salvation. In this body of truth, one is confronted with that particular aspect of Chirst’s death which is unto the judgment of the sin nature. This aspect of His death is the righteous foundation for all God’s work in sanctification. This is not merely a question of deciding between what is right and what is wrong; it is distinctly a problem of claiming divine power in God’s prescribed way to live according to the very standards of heaven. Let none suppose that these features of truth are known intuitively. On the contrary, they call for the most careful classroom instruction in addition to heart-searching prayer and far-reaching adjustments in his life if the pastor is to be himself a man of God and one who is intelligent in the directing of spiritual lives.
(d) The character and cure of the Christian’s sin is one of the most extensive doctrines in the Word of God including as it does, first, God’s three-fold preventative for the Christian’s sin—the Word of God, the indwelling Spirit of God, and the interceding Christ in heaven; second, the peculiar effect of the Christian’s sin upon himself in the loss of fellowship with God, the loss of the peace of God, the loss of the power of God, and the loss of the joy of the Lord; and, third, the effect of the Christian’s sin upon God Himself, and that relief from condemnation which Christ secures as Advocate in heaven. At length the New Testament presents both the ground of cure through a specific propitiation for the Christian’s sin (1 John 2:2), and, by precept and example, the way by which a sinning saint may return to the full fellowship with God—a doctrine embodying explicit directions harmonious with the Christian’s saved estate, and which is as important, indeed, as is the life and service of the saints on earth.
(e) The Christian sustains varied relationships which are each and every one set forth in the New Testament Epistles with specific instructions. He sustains a relationship to God the Father, to God the Son, to God the Holy Spirit, to Satan, to the world-system, to himself, to human governments, to the body of Christ, to the unregenerate, to ecclesiastical authorities, husbands to wives, wives to husbands, parents to children, children to parents, masters to servants, servants to masters, the strong to the weak, the weak to the strong.
(f) The Christian is a citizen of heaven and after he is saved is detained here in this world in the capacity of a witness. He is a pilgrim and stranger, an ambassador from the court of heaven. In His high-priestly prayer Christ not only said that the saved ones are not of this world, even as He is not of the world, but that He has sent them into the world as the Father sent Him into the world. To them is committed the word of reconciliation and they are the ones to whom each great commission is addressed. After dying for lost men, there could be no greater desire or purpose in the heart of Christ than that this gospel should be proclaimed to those for whom He died. The pastor is a divinely appointed leader and teacher in the promotion of this enterprise. Missionary endeavor should be the primary activity of every church, the largest feature of its financial investments and prayer, and the never-ceasing call to the best young men and young women of the congregation to go as heralds of the gospel to the ends of the earth. Naturally, the theological student who is going to the foreign field will be seeking instruction in missionary statesmanship, but the one who serves as pastor, at home needs this instruction even more; for upon him devolves that leadership which secures new lives for missionary service, and the prayer and financial support of those who go.
(g) The Christian is called to suffering and sacrifice along with the experience of great peace and celestial joy. The suffering will be endured and the sacrifice be made with gladness just so far as the truth of God has reached his heart, and the truth will normally reach his heart only as it is brought to him by a faithful pastor deeply taught in the Word which God has given.
Similarly, efficacious faith and prevailing prayer, which should be the abiding experience of both pastor and people, come only through a knowledge of the Scriptures and obedience to them.
(h) The doctrine of rewards to be bestowed at the judgment seat of Christ for faithfulness in life and service is a counterpart of the doctrine of divine grace, and no preacher or layman will be intelligent in his endeavor nor be possessed with one of the greatest divine incentives who is not actuated by these provisions and revelations.
The major aspects of the doctrine of human conduct and the spiritual life are thus briefly stated. It is all intensely practical and will, naturally, occupy a large place in the message of the faithful preacher. This theme incorporates more than a mere system of ethics. The whole field of human conduct is involved with its major age-characterizing systems of divine government, and added to this are the more specific features of the Christian’s responsibility. Though belonging to God’s revelation and though of surpassing importance, there is practically no recognition of the features of human conduct or of the spiritual life set forth in works on Systematic Theology generally and, by so much, uncounted numbers of preachers have been sent out from seminaries without adequate Scriptural preparation for one of the greatest tasks that confronts them.
IV. Angelology
According to divine revelation, the creative work of God falls naturally into three major undertakings and in the following order: (a) The angelic hosts, (b) material things, and (c) life upon the earth with man as its crowning feature. That angels are created beings is asserted in the Bible (Col 1:16; Ps 148:2–5), and though there are vast hosts of angels (Heb 12:22; Matt 26:53; Ps 68:17; Rev 5:11), they were all created at one and the same time, and all will abide numerically unchanged forever since they neither propagate nor die. As there are three major works in creation, there are likewise three distinct results: (a) The angels, or that which is wholly immaterial, (b) matter, or that which is wholly material, and (c) physical life on the earth, or that which combines both the immaterial and the material. Similarly, as there is an order of life below man, so there is an order of life above man.
Scripture alone unfolds dependable information relative to the angels. They are mentioned about one hundred and eight times in the Old Testament and one hundred and sixty-five times in the New Testament, and each passage, it will be observed, constitutes a distinct contribution to this vast and important revelation. Although God has given to man no reciprocation in converse with the angels, they are evidently quite aware of the life and activities of men (Heb 1:14), and the fact of their existence is none the less certain. The Bible discloses also that angels are subject to classification. There are notable angels whose names and ministries are recorded—Gabriel, Michael, the Cherubim, the Seraphim, principalities and powers, elect angels, and the holy angels, who are ever to be distinguished from the fallen angels of which group some are free, and some are bound in chains awaiting impending judgment.
The angels have been, and will be, present at certain events in history. They were present at creation (Job 38:6, 7), at the giving of the law (Gal 3:19; Acts 7:53; Heb 2:2), at the birth of Christ (Luke 2:13), at the resurrection (Matt 28:2), at the ascension (Acts 1:10), and they will be present at the second coming of Christ (Matt 25:31; 13:39; 24:31; 2 Thess 1:7). Again, as to their activities they are limited in knowledge (Matt 24:36), they are available for defense (Matt 26:53), they separate the righteous from the wicked (Matt 13:41, 49), they behold the divine rejoicing (Luke 15:10), they hear Christ’s confession of the faithful (Luke 12:8), they transport a soul from earth at death (Luke 16:22), they are ministering spirits (Heb 1:14), they are to be judged by the saints (1 Cor 6:3), they are not to be worshiped (Col 2:18), women are to remain covered because of the angels (1 Cor 11:10). Added to this is the extensive list of activities on the part of individual angels at various times and places reported in upwards of one hundred passages of Scripture.
This division of Systematic Theology is indeed vast, including, as it does, both Satanology and Demonology. It concerns the first creation of God and discloses a company of creatures higher than man in their sphere of existence (Heb 2:7). The doctrine of Sin, especially as to the origin and ending of evil and the present spiritual conflict, is traceable only in the sphere of truth belonging to Satanology. Of more than a dozen standard works on Systematic Theology examined, the majority ignore the angels completely, while others give slight space to certain features of the subject. That a science purporting to discover and set forth the works of God could be so restricted as Systematic Theology is relative to Angelology is indeed difficult to understand.
Since Satan is the deceiver of the whole world, the truth about him, so far as his power may be exercised, will be veiled, distorted, and neglected; but, having explicit divine revelation by which to be guided, theologians, by seeming indifference, have no license to abet these forms of deception which involve spiritual tragedy of infinite and eternal import.
The divine program of the ages incorporates the stupendous fact of evil and accounts as much for its termination as it does for its beginning or its course through all time. When the doctrine of evil, as to its future, is examined with unprejudiced attention, truth will be discovered which will serve to abolish the Romanist conception of a world-conquering church, or the Protestant ideal of a world transformed by the gospel.
For want of a devout and scholarly presentation of the truth contained in Satanology and Demonology on the part of carefully trained preachers and teachers, even believers are left to join with the world in its ridicule and levity concerning the solemn revelation regarding Satan and the demons. What could be more arresting, penetrating, or convincing than the words of Christ: “Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matt 10:28). Even those who are minded to be serious are too often left to follow grotesque and unscriptural beliefs with their attending evils. There is abundant Scripture setting forth the essential facts regarding Satan—his origin, his first estate, his fall, his present estate, power and authority, his methods, his motives, his relationships, his past, present and future activities, his judgments in their varied aspects, and his final destiny. Likewise, there is abundant Scripture bearing on the demons—their origin, their number, their abode, their undertakings, and their final doom.
The immense and vital body of truth contained in Satanology cannot be outlined here. A few questions may serve to indicate something of the extent of the theme: Who is Satan? From whence does he come? What was his original estate? For what specific purpose was he created? What one extended passage describes Satan’s original state and appointments? What far-reaching truths are discovered by a complete exegesis of this passage? What Scripture records the details of Satan’s sin? What is involved in each of the five “I wills” of Satan? Which one of these discloses his life motive? What was Satan’s sin according to a literal translation of 1 Timothy 3:6? What are the world-wide results of Satan’s power? What was the basis of Satan’s claim to authority over humanity in the period between Adam and Christ? What did Christ accomplish by His death according to Colossians 2:14, 15? Was Satan’s claim true as revealed in Luke 4:6, 7? What is his authority now? On what right does he now act? Over what realms does Satan now reign? What are the two aspects of the world represented by the word κόσμος How can God love one (John 3:16) and not love the other (1 John 2:15–17; Jas 4:4)? What precisely is the world which the believer must not love? Who is the god of the κόσμος? What is worldliness in a Christian? Is the world-system all evil in the sight of God? What does 1 John 2:16 add to this doctrine? Does war belong to the world-system? What is the victory that overcomes the world-system? By whose power is the victory gained? How much truth might Satan incorporate into a counterfeit system and yet offer no hope to the lost? What are Satan’s future judgments? Where does he spend eternity? What is Satan’s relation to God? What is his relation to the universe? What is his relation to believers? Who are the demons? From whence do they come? What is disclosed relative to their number? What important passages state the general features of Demonology? Are demons active today? If so, what are they doing? What is their future judgment? Where do they spend eternity?
The man who of God is appointed to preach the Word can hardly escape the responsibility of declaring these features of truth. If the preacher must be excused on the ground that he was not taught these things in the seminary, then we confront again immeasurable damage which is wrought by an abridged Systematic Theology. As well might an army officer be sent to command a battle who does not know the character, location, equipment, or strength of the foe as for a preacher to take one step from the seminary who does not know God’s explicit revelation regarding Satan and the demons.
V. Typology
Dr. Patrick Fairbairn begins his valuable treatise on the types with the following statement: “The Typology of Scripture has been the most neglected department of Theological Science.” This declaration is significant not only for the recognition of an inestimable loss to the Church of Christ, but for the fact that Typology is, by this worthy theologian, given a rightful place in the science of Systematic Theology. Dr. Fairbairn does not assert that no attention has been given to Typology in generations past. On the contrary, he goes on to show that from Origen’s day to the present hour there have been those who have emphasized this theme, and that some have emphasized it beyond reason. The contention is that theology, as a science, has neglected this great field of revelation. Typology, like Prophecy, has often suffered more from its friends than its foes. The fact that extremists have failed to distinguish between that which is typical and that which is merely allegorical, analogous, parallel, happy illustration, or resemblance, may have driven conservative theologians from the field. When truth is tortured by fadists and extremists, an added obligation is thereby imposed upon conservative scholarship to declare it in its right proportions. It is obvious that to neglect truth is a greater error than to overemphasize it or to misstate it; and Typology, though abused by some, is, nevertheless, conspicuous by its absence from works on Systematic Theology. That Typology is neglected is evident from the fact, that of upwards of twenty works of Systematic Theology examined but one lists this subject in its index and this author has made but one slight reference to it in a footnote.
A type is a divinely purposed anticipation which illustrates its antitype. These two parts of one theme are related to each other by the fact that the same truth or principle is embodied in each. It is not the prerogative of the type to establish the truth of a doctrine; it rather enhances the force of the truth as set forth in the antitype. On the other hand, the antitype serves to lift its type out of the commonplace into that which is inexhaustible and to invest it with riches and treasures hitherto unrevealed. The Passover-Lamb type floods the redeeming grace of Christ with richness of meaning, while the redemption itself invests the Passover-Lamb type with all its marvelous significance. Through the recognition of the relation between the type and antitype, like prophecy in its fulfillment, the supernatural continuity and plenary inspiration of the whole Bible is established. The field both in Typology and Prophecy is vast, there being upwards of one hundred legitimate types, fully one-half of which concern the Lord Jesus Christ alone, and there being even a greater field of prophecy wherein there are upwards of three hundred detailed predictions concerning Christ which were fulfilled by His first advent. There are three major factors which serve to exhibit the unity between the two Testaments: type and antitype, prophecy and its fulfillment, and continuity in the progress of narrative and doctrine. These factors, like woven threads running from one Testament into the other, bind them not only into one fabric, but serve to trace one design which, by its marvelous character, glorifies the Designer.
The two Greek words τύπος and ὑπόδειγμα serve in the New Testament to express the thought of that which is typical. Τύπος means an imprint which may serve as a mold or pattern, and that which is typical in the Old Testament is a mold or pattern of that which is antitypical in the New Testament. Τύπος is translated by five English words (ensample, 1 Cor 10:11; Phil 3:17; 1 Thess 1:7; 2 Thess 3:9; 1 Pet 5:3; example, 1 Tim 4:12; Heb 8:5; figure, Acts 7:43; Rom 5:14; pattern, Titus 2:7; print of the nails, John 20:25). Δείγμα means a specimen or example, and when combined with ὑπό indicates that which is shown plainly under the eyes of men. ῾Υπόδειγμα is translated by two English words (example, John 13:15; Heb 4:11; 8:5; Jas 5:10; and pattern, Heb 9:23). Types are generally to be classified as of persons (Rom 5:14. Cf. Adam, Melchisedec, Abraham, Sarah, Ishmael, Isaac, Moses, Joshua, David, Solomon, etc.); of events (1 Cor 10:11. Cf. the preservation of Noah and his sons in the Ark, redemption from Egypt, the Passover memorial, the Exodus, the passing of the Red Sea, the giving of manna, water drawn from the rock, the serpent lifted up, and all the sacrifices); a thing (Heb 10:20. Cf. all the Old Testament appointments of service). It is impossible in this space to list the recognized types found in the Old Testament.
A true type is a prophecy of its antitype and, being thus designed of God, is not to be rated as so much human speculation, but as a vital part of inspiration itself. Naturally, Christ is the outstanding antitype since the supreme object of both the Old and New Testaments is “the testimony of Jesus.”
In answer to the question as to how a type can be distinguished from an allegory or analogy, some rules have been advanced. Among these it is declared that nothing is to be deemed typical which is not sustained as such in the New Testament. This statement is subject to two criticisms: (a) In the light of 1 Corinthians 10:11, there is no definiteness to the boundaries of the words ”all these things”; yet, whatever is included is there said to be typical. (b) There are many easily recognized types which are not directly sanctioned as such by any specific New Testament Scripture. Like the problem of primary and secondary application of the truth, the recognition of a type must be left, in any case, to the discernment of a Spirit-guided judgment.
It is the prerogative of the science of Systematic Theology to discover, classify, exhibit and defend the doctrines of the Scriptures, and the precise features of Typology are yet uncertain largely because of the fact that theologians have given their attention to other things; but who will dare to estimate the restriction imposed on the theological student’s own spiritual life and blessing and, through him, upon all to whom he ministers, when the types which are God’s great pictures of truth are deleted from every course of study designed to prepare him for a fruitful and worthy ministry of the Word of God! It is not enough to give these themes a passing recognition in the study of evidences; the student should be so saturated with these marvels of God’s message that the whole being is set aglow with that spiritual radiance which can never be dimmed.
VI. Prophecy
The comparative importance of predictive prophecy as related to other aspects of Bible truth is indicated by the fact that at least one-fifth of the Bible was, at the time it was written, an anticipation of the future. Of this extended material much has now been fulfilled, and much remains to be fulfilled. In each step of human progress it has pleased God to declare beforehand precisely what He was about to do. It might be supposed that such a demonstration of supernatural power would impress men; but they ever remain indifferent to this phenomenon. The divine announcement as to the future has usually been revealed as a message to those who were in closest relation to God. His word, “Shall I hide from Abraham that thing which I do” (Gen 18:17), doubtless discloses one of the actuating motives of God in His prophetic revelation. That He still unveils His intentions as they are recorded in the Scriptures to those in close fellowship with Himself is made clear in John 16:12, 13. This context records the words of Christ to His disciples at the end of those memorable three and a half years in which they had been privileged to sit at His feet and learn of Him. After having completed these years of instruction, He said: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: * * * he will shew you things to come.” Thus the teachings of Christ are by Him divided into two general divisions, namely, (a) those things the disciples could apprehend before they were enlightened by the Spirit of God, and (b) those things they might apprehend after they were thus enlightened. As an illustration of this division, it was evidenced they could not at that time receive any truth related to Christ’s death since they did not then believe that He was going to die (Matt 16:21, 22); but immediately after the coming of the Spirit, Peter declared: “But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled” (Acts 3:18). The context of John 16:12, 13 goes on to specify those aspects of truth which the disciples could not then receive, but which they would afterwards be able to grasp through the teaching ministry of the Spirit. Among these, and the first and only theme to be mentioned specifically, was, “He will shew you things to come.” It is evident from the synoptic gospels that He has spoken much in their presence of future things, but they did not apprehend His prophetic words any more clearly than they did His references to His death. Before Pentecost, Peter doubtless joined with the other disciples in the query, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6); but within a period of a very few days after Pentecost Peter was able to say, “And he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:20, 21). It must, therefore, be concluded that the ability to understand “things to come” is restricted to those only who are in such relation to the Holy Spirit as to be taught by Him.
It is important to note, also, that though predictive prophecy was made clear to the early Church, that great body of truth along with other vital doctrines was lost to view during the dark ages and, though not emphasized by the reformers, is becoming increasingly clear during these past two generations in particular as reverent and scholarly men study the prophetic Scriptures.
The theme of predictive prophecy is vast indeed. It is reasonable to suppose that there is as much to record concerning the future as there is to record concerning the past, and that the theologian who ignores the prophecies which are yet unfulfilled is, therefore, eliminating a large portion of the material which enters into the whole revealed program of God. Even past events will be interpreted with uncertainty by the one who does not apprehend God’s revealed program of future events; for God’s undertakings are an unbroken, indivisible purpose including all that is past and all that is future, and it is as perilous to interpret the past apart from the future as it is to interpret the future apart from the past. As a dividing point in time, the present moment is merely incidental. There was a time when some prophecies now fulfilled were not fulfilled, and there will be a time to come when prophecies now unfulfilled will be fulfilled. The divine program of events so faithfully set forth in the Scriptures of Truth and as faithfully revealed to the attentive heart by the Spirit of Truth is little concerned with an ever-shifting and transitory now.
As has been pointed out in a previous article, Eschatology, as treated by authors of works on Systematic Theology, has included little more than a brief reference to the resurrection of the body, the intermediate state, a future judgment, a restricted treatment of the second advent of Christ, and an equally restricted reference to heaven and hell. Over against this, it is here insisted that since no given moment of time is a final point of division between things past and things future, Eschatology, being the orderly arrangement of “things to come,” should include all in the Bible which was predictive at the time it was uttered. When Eschatology is thus expanded, the science of Systematic Theology fulfills its worthy purpose, at least in this one division of it. No man has ever been given freedom at any time to eliminate any future work of God from the field of the science of Systematic Theology.
The following is a brief survey of the major features of fulfilled prophecy: The future of Noah’s sons, Israel’s bondage in Egypt, the future of Jacob’s sons, Israel in the land, Israel’s bondage, judgments on the surrounding nations, a partial restoration of Israel, the coming and ministry of John the Baptist, the birth of Christ, the offices of Christ, the ministries of Christ, the death of Christ, the burial of Christ, the resurrection of Christ, the ascension of Christ, the present age, the day of Pentecost, the forming of the Church, the destruction of Jerusalem, the course and character of this age.
Similarly, a brief survey of the many features of unfulfilled prophecy is here given: The last days for the Church, the first resurrection, the rapture, the Church in heaven, her rewards, the marriage of the Lamb, the Great Tribulation on the earth, the Man of Sin, Israel’s last sufferings, the beginning of the Day of the Lord, the second coming of Christ, the battle of Armageddon, the destruction of ecclesiastical Babylon, destruction of political Babylon, the binding of Satan, the regathering and judgment of sorrowing Israel, the judgment of the nations, the seating of Christ upon His throne, the resurrection of Tribulation saints, the millennial kingdom, the loosing of Satan and the last revolt, the doom of Satan, the Great White Throne, the destiny of the wicked, the destiny of the saved, the new heaven and the new earth. In addition to the above distinction between fulfilled and unfulfilled prophecy, the student who is preparing for the high calling of a preacher of the Word of God should also be given an introduction to prophecies as related to the Two Testaments, the great time-periods, to the Jew, the Gentile, and the Church of God, the great highways of prophecy, and the final consummation of all things toward which every divine movement is tending. Almost countless details of truth are included in this vast body of Scripture; but not more than every preacher must know if he is to fulfill his high and holy appointment as an expositor of the Word of God. When predictive prophecy is slighted, a very considerable portion of the Bible with its sanctifying power is sacrificed; very much of the material which of God is designed to prove His unchanging faithfulness is lost; and the knowledge of His plan and purpose, which alone underlies intelligent cooperation with God in service, becomes impossible.
VII. Christ’s Present Session in Heaven
The present session of Christ in heaven, the last of these major themes of doctrine to be considered, is more generally mentioned in works on Systematic Theology than the themes already presented; but when so introduced it is too often restricted to the space of a few paragraphs and the material embodied extends no further than a slight recognition of the fact of Christ’s present intercession and advocacy and the relation the Holy Spirit sustains as advocate on earth to the advocacy of Christ in heaven. The vital truth as to the measureless value to the believer of Christ’s present session in heaven and the far-reaching ministry it becomes to the Church is not included in their brief discussion.
Ignoring almost wholly the forty-day postresurrection ministry of Christ with its demonstration of the fact that the resurrection body of Christ is adapted to life upon the earth as He will yet live here during a millennium of earth’s peace, and with the briefest reference to the ascension without recognition of Christ’s two entrances into heaven, and the riches of truth thus disclosed in His antitypical work as fulfiller of the redemption type wherein the High Priest presents His blood in the Holy of holies and wherein the representative wave-sheaf is waved before Jehovah as the first fruits in the resurrection, these authors move directly on to a slight recognition of the fact that Christ is now seated upon His father’s throne in heaven. The far-reaching distinction between Christ’s own throne—the throne of David which is the throne of His glory, which throne He will occupy here on the earth—and the throne of His Father, on which He is now seated, is not generally observed by these authors.
No discussion of the present session of Christ will be adquate that does not include certain major revelations:
1. On the widest plane of His mediatorial ministry, Christ now seated in heaven is “expecting.” The Greek ἐκδέχομαι conveys the meaning of one awaiting the reception of something from another. The fact that Christ is now in the attitude of one who is expecting is disclosed in Hebrews 10:12, 13. While the realization of all that He thus expects is anticipated in Psalms 2:1–12; Daniel 2:44, 45; 2 Thessalonians 1:7–10, and Revelation 12:10 (in which passages it is stated that the whole world of humanity is to be given to Him and that He will rule them in uncompromising righteousness), it should be observed that the kingdoms of this world do not become the kingdom of Christ by virtue of human service and ministry, but by the sudden and mighty power of God and in the midst of humanity’s rebellion against God on earth.
2. Upon His ascension it was given to Christ to become “Head over all things to the Church which is his body” (Eph 1:19–23). Through His death and resurrection, He received an exaltation and a glorified name (Phil 2:9, 10), an added joy (Heb 12:2), an experience through suffering (Heb 2:10), and to Him it was given of His Father to be “Head over all things to the Church.” By this, as in other Scriptures, it is indicated that the Church had its beginning with the death, resurrection, ascension of Christ, and the descent of the Spirit. This Headship is not one of mere authority or ministry; it is rather the fact of an organic union between the Head-Christ, and the body—the Church.
3. Beginning with His ascension, Christ undertook a three-fold priestly ministry in heaven:
(a) As the bestower of gifts (Eph 4:7–16), and the director of their exercise (1 Cor 12:4–11), and as typified by the Old Testament priest consecrating the sons of Levi (Exod 29:1–9), Christ is ceaselessly active in heaven. In this connection, the whole field of Christian service is rightly introduced and the distinction is to be observed between the believer’s three-fold universal activity as priest, and his exercise of a gift.
(b) As Intercessor, Christ continues His ministry in heaven which He began here on earth (John 17:1–26). This undertaking extends to His Shepherdhood care of those whom He has saved. He ever liveth to make intercession for them, and for that reason He is able to save them ever more who come unto God by Him (Heb 7:25). He does not pray for the world, but for those whom the Father hath given unto Him (John 17:9). The intercession of Christ has to do with the weakness, immaturity, and limitations of the one for whom He prays. His intercession is said to secure their safekeeping forever.
(c) As Advocate, and as the One who now appears for us in heaven (Heb 9:24), Christ has to do with the Christian’s actual sin. In event of sin in his life, the Christian has an advocate with the Father. An advocate is one who espouses the cause of another in the open courts, and there is abundant reason for Christ to advocate in behalf of the one who so constantly sins and whose sin must otherwise condemn him eternally. As Advocate, Christ pleads the efficacy of His own blood on behalf of the sinning child of God, and the thing He accomplishes is so perfect that, while thus advocating for the sinning Christian, Christ wins the title, “Jesus Christ the righteous.”
Not only is the doctrine of the Christian’s sin centered in the present heavenly ministry of Christ, but Christ’s intercession with His advocacy form the basis of the truth of the eternal security of all who are saved. The importance of a full understanding of the Scriptures bearing on the extensive theme of the Christian’s sin, as to its effect upon himself, and upon God, are of primary importance to the minister in his own inner life, and to those whom he attempts to guide into intelligent Christian living.
In the light of 1 John 1:4–9; 2:1, 2, and 1 Corinthians 11:31, 32, it could not be doubted that there is special divine attention given to, and provisions made for, the specific sins which are committed by the children of God. The importance of such truth is recognized when it is seen in its vast extent, its practical bearing on spiritual power and godliness, and in the fact that it is as adapted to the needs of the sinning saint as salvation is adapted to those who are lost. Yet the recognition of the peculiar character of the Christian’s sin with both its prevention and cure as divinely provided, along with the whole field of truth concerning Christ’s present ministry in heaven, is woefully lacking in courses for ministerial training.
Conclusion
Theologians have wrought their great works in restricted and specific fields of doctrine-Bibliology, with special reference to inspiration, canonicity, and authority; Theology Proper, with special reference to theism, both naturalistic and Biblical, and trinitarianism with its extended investigation of truth relative to the Persons of the Godhead; Anthropology, with all which that subject incorporates; Soteriology, with specific reference to the work of Christ and the Holy Spirit in the salvation of men; and Eschatology, which by these theologians is usually circumscribed in its treatment. The range of truth contained in works on Systematic Theology is thus seen to be incomplete; vast fields of doctrine being slighted with the attending result that the student is deprived of even an introduction to those neglected themes.
Following their graduation and by personal study, a very few students have gained a working knowledge of this body of neglected truth, and those who have thus advanced have almost universally become richly blessed of God as expositors of the Scriptures; but history proves that a very large majority of theological graduates do not enlarge the boundaries of doctrine determined by the seminaries; often assuming that what the seminary teaches is standard theological dicta and all else is foreign to the preacher’s message or lacking in authoritative importance, if not actually dangerous. By this practice, not only much vital truth is lost from view altogether, but all truth is more or less distorted, for the various parts of truth are interdependent. No one portion of it will be clearly comprehended apart from the right evaluation of all the divine revelation.
It is the solemn conviction of more than one that had the great aspects of truth which are omitted from courses of theology generally been taught in the seminaries, the glory of God and the marvelous perfection of all His purposes and works as set forth in the Scriptures would have been so impressed upon the student’s heart that there would have been little welcome accorded the present rationalism which is blighting the church today. Though the hour is late and though measureless injury has been wrought by an abridged Systematic Theology, may God yet grant an ever-increasing company of spiritual men who, along with every feature which enters into true scholarship, are trained to preach the Word of God in its fullness and to hold its doctrines in their right proportions. No student who sincerely desires to be an effective teacher and preacher of the divine message should be satisfied with any less preparation for his great responsibility than the knowledge of all that rightfully enters into the science of Systematic Theology.
Lewis Sperry Chafer
Notes
- It may be observed that the divine requirements of righteousness are of such a nature that, in the last analysis, God can never depart from a meritorius basis when dealing with men. Grace is possible only because of the fact that the all-sufficient merit of Christ has been made available, and satisfies the claims of every divine requirement for those who believe.
