The Great Doctrines of the Bible by Rev. William Evans (korean novels in english TXT) 📕

This fact allowed the expression of the same thought in different words, such differences (by no means discrepancies) between the accounts of inspired men as would be likely to arise from the different standpoint of each. Examples: Matt. 26:26, 27—“And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.”

Luke 22:19, 20—“And he took bread, and gave thanks, and brake it, and gave unto them, saying, this is my body which is given for you; this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”

1 Cor. 11:24, 25—“And when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink it, in remembrance of me.”

Matt. 3:17—“And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”

Mark 1:11—“And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.”

Luke 3:22—“And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.”

The Spirit employed the attention, the investigation, the memory, the fancy, the logic, in a word, all the faculties of the writer, and wrought through them. He guided the writer to choose what narrative and materials, speeches of others, imperial decrees, genealogies, official letters, state papers or historical matters he might find necessary for the recording of the divine message of salvation. He wrought in, with, and through their spirits, so as to preserve their individuality to others. He used the men themselves, and spoke through their individualities. “The gold was His; the mould was theirs.”

DID INSPIRATION AFFECT THE WORDS USED?

If the question be asked whether or not inspiration affected the words, it must be answered in the affirmative. It is hardly possible that inspiration could insure the correct transmission of thought without in some way affecting the words. Yet it affected the words not directly and immediately by dictating them in the ears of the writers, but mediately, through working on their minds and producing there such vivid and clear ideas of thoughts and facts that the writers could find words fitted to their purpose.

We must conclude, therefore, that while from the divine side the Holy Spirit gave through men clearly and faithfully that which He wished to communicate, from the human side that communication came forth in language such as men themselves would naturally have chosen.

This may seem to some to be an impossibility, and they would allege that if the words were affected by inspiration at all, there must have been dictation. But the must is a non sequitur. It is admitted that God works His purposes in the world through the ordinary actions of men, while yet no violence is done to their freedom. It is admitted, also, that God, through the gracious operations of His Holy Spirit, works in the hearts of His people so as to develop in each of them the new man, while yet the individuality of each is preserved; and the type of piety is just as distinct in each Christian as the style is in each of the sacred writers. These cases are so nearly parallel as to suggest that all denials of the possibility of inspiration without the destruction of the individual characteristics are as unphilosophical as they are unwarranted.

We may therefore safely say that in a very real sense the words as well as the thoughts have been given, whether mediately or immediately, under the influence of the divine Spirit. We claim that the Bible is in deed and in truth the very Word of God; that it is the Word of God in the language of men; truly divine, and at the same time truly human; that it is the revelation of God to His creatures; that infallible guidance was given to those who wrote it, so as to preserve them from error in the statement of facts; that what the writers of the Scriptures say or write under this guidance is as truly said and written by God as if their instrumentality were not used at all; that the ideas expressed therein are the very ideas the Holy Ghost intended to convey; that God is in the fullest sense responsible for every word. This is what the Bible claims for itself.

THE DOCTRINE OF ANGELS.

I. THEIR EXISTENCE.

1. THE TEACHING OF JESUS. 2. THE TEACHING OF THE APOSTLES.

II. THEIR NATURE.

1. CREATED BEINGS. 2. SPIRITUAL BEINGS. 3. GREAT POWER AND MIGHT. 4. VARIOUS GRADES. 5. THE NUMBER OF ANGELS.

III. THE FALL OF ANGELS.

1. TIME AND CAUSE. 2. THE WORK OF FALLEN ANGELS. 3. THE JUDGMENT OF FALLEN ANGELS.

IV. THE WORK OF ANGELS.

1. THEIR HEAVENLY MINISTRY. 2. THEIR EARTHLY MINISTRY. a) In Relation to the Believer. b) In Relation to Christ’s Second Coming.

THE DOCTRINE OF ANGELS.

We are not to think that man is the highest form of created being. As the distance between man and the lower forms of life is filled with beings of various grades, so it is possible that between man and God there exist creatures of higher than human intelligence and power. Indeed, the existence of lesser deities in all heathen mythologies presumes the existence of a higher order of beings between God and man, superior to man and inferior to God. This possibility is turned into certainty by the express and explicit teaching of the Scriptures. It would be sad indeed if we should allow ourselves to be such victims of sense perception and so materialistic that we should refuse to believe in an order of spiritual beings simply because they were beyond our sight and touch. We should not thus shut ourselves out of a larger life. A so-called liberal faith may express unbelief in such beings. Does not such a faith (?) label itself narrow rather than liberal by such a refusal of faith? Does not a liberal faith mean a faith that believes much, not little—as much, not as little, as possible?

I. THEIR EXISTENCE.

1. THE TEACHING OF JESUS.

Matt. 18:10—“For I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.” Mark 13:32—“But of that day and that hour knoweth no man, no, not the angels which are in heaven.” 8:38; Matt. 13:41; 26:53.

These are a sufficient number of passages, though they are by no means all, to prove that Jesus believed in the existence of angels. Jesus is not here speaking in any accommodative sense. Nor is He simply expressing a superstitious belief existing among the Jews at that time. This was not the habit of Jesus. He did not fail to correct popular opinion and tradition when it was wrong, e.g., His rebuke of the false ceremonialism of the Pharisees, and the unbelief of the Sadducees in the resurrection. See also the Sermon on the Mount (Matt. 5:20-37).

2. THE TEACHING OF PAUL, AND OTHER APOSTLES.

2 Thess. 1:7—“And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels,” Col. 2:18—“Let no man beguile you of your reward in a voluntary humility and worshipping of angels.” Is not one of the principal reasons for the writing of the Epistle to the Colossians to correct the gnostic theory of the worshipping of angels? See also Eph. 1:21, Col. 1:16. John believed in an angelic order of beings: John 1:51; Rev. 12:7; 22:9. Peter: 1 Pet. 3:22; 2 Pet. 2:11. See also Jude 9; Luke 22:43; Mark 8:38; Heb. 12:22. These and numerous other references in the Scriptures compel the candid student of the Word to believe in the existence of angels.

II. THE NATUEE OF ANGELS.

1. THEY ABE CREATED BEINGS.

Col. 1:16—“For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him.” Angels are not the spirits of the departed, nor are they glorified human beings (Heb. 12:22, 23). Neh. 9:6—“Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host.”

2. THEY ARE SPIRITUAL BEINGS.

Heb. 1:14—“Are they not all ministering spirits?” Psa. 104:4—“Who maketh his angels spirits; his ministers a flaming fire.” It is thought by some that God creates angels for a certain purpose, and when that purpose is accomplished they pass out of existence. But that there are many, many angels in existence all the time is clear from the teaching of the Scriptures.

Although the angels are “spirits,” they nevertheless ofttimes have appeared to men in visible, and even human form (Gen. 19; Judges 2:1; 6:11-22; Matt. 1:20; Luke 1:26; John 20:12). There seems to be no sex among the angels, although wherever the word “angel” is used in the Scriptures it is always in the masculine form.

3. THEY ARE BEINGS OF GREAT MIGHT AND POWER.

2 Pet, 2:11—“Whereas angels, which are greater in power and might (than man).” Psa. 103:20—“Angels that excel in strength.” One angel was able to destroy Sodom and Gomorrah, and other guilty cities; one angel smote the first-born, and rolled away the great stone from the mouth of the tomb. One angel had power to lay hold of that old dragon, the devil (Rev. 20:2, 10); one angel smote a hundred and fourscore and five thousand Assyrians (Isa. 37:36). Their power is delegated; they are the angels of His might (2 Thess. 1:7), the ministers through whom God’s might is manifested. They are mighty, but not almighty.

4. THERE ARE VARIOUS RANKS AND ORDERS OF ANGELS.

We read of Michael, the archangel (Jude 9; 1 Thess. 4:16); angels, authorities, and powers—which are supposedly ranks and orders of angels (1 Pet. 3:22; Col. 1:16). In the Apocryphal books we find a hierarchy with seven archangels, including Michael, Gabriel, Raphael, Uriel. The fact that but one archangel is mentioned in the Scriptures proves that its doctrine of angels was not derived, as some supposed, from Babylonian and Persian sources, for there we find seven archangels instead of one.

5. THE NUMBER OF ANGELS.

Heb. 12:22, R. V.—“Innumerable hosts of angels.” Cf. 2 Kings 6:17; Matt. 26:53; Job 25:3.

III. THE FALL OF ANGELS.

Originally all angels were created good. The Scriptures speak of a fall of angels—“the angels that sinned.”

2 Pet. 2:4—“For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” Jude 6—“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.”

1. THE TIME OF THE FALL OF ANGELS.

Some maintain that it took place before the creation recorded in Genesis 1:2—between verses one and two; that it was this fall which made the original creation (Gen. 1:1) “waste and void.” This view can neither be proven nor refuted, nevertheless the great and awful fact of a fall of angels remains. (See under Doctrine of Satan, p. 225, for fall of angels in connection with the fall of Satan.)