of the third division known as the Writings.
Cobb (1962:17) cites Tertullian who argued that in Christ we have all that is necessary to know. The speculative nature of rational philosophy is detrimental to the Christian’s faith. Aquinas held that revelation should not be replaced by philosophy (ibid:19). In the late Middle Ages, the distinction between natural revelation and special revelation was still maintained (ibid:20). Natural revelation is not natural theology. Special revelation is revealed theology. Natural theology should not be confused with natural revelation. Natural theology is based on reason. The cosmological argument argues from the existence of the world that a cause must be behind all of this. The teleological argument focuses on the design and purpose in the universe. A designer with creative intelligence and purpose must exist. The anthropological argument points to man’s intelligence. Man is able to understand this design. Design is seen in man himself. Why does not man have six fingers on each hand instead of five? The ontological argument points to the fact that man can not think of any higher idea or being than God (Leitch 1975:3-4 in Henry (ed.) 1975).
1.3 The Living Word of God
The Living Word is Jesus Christ. “No one has seen God at any time the only begotten” (the monogenes – used of the eternal word who was in fellowship with the Father in eternity past –John 1:1) “the one being in the bosom of the Father that one He himself has exegeted” (explained) [the Father] [author’s translation] (John 1:18) (Aland & Black 1968:322). John 1:18 refers to sense perception of special revelation. God is not perceived through our senses. In the Old Testament, Moses and Jacob did see God face to face. John 14:5 gives a further explanation of John 1:18. Thomas admitted that rationalism (oidamen – know with the mind – used of intellectual knowledge) is not sufficient to see God. His question was:
“How are we ourselves able to know the way?” (14:5) [author’s translation] (Aland & Black 1968:386). Jesus answers that He is the special revelation of God (14:6). No one is able to be saved except through Him. Philip’s response demonstrates that sense perception is not enough to know God (14:8). He had a simple request. “Start showing us the Father and it satisfies us” (John 14:8) [author’s translation] (Aland & Black 1968:387). Jesus replied that he who had seen him had seen the Father. Orao (this is from the Greek verb to see) is used in scripture of spiritual perception. It took a revelation from the Father to understand the person of Christ (Matt. 16:7).
The theology of the Living Word, Jesus Christ, is the focus of the epistles of Colossians and Hebrews. Owen (1977:5) argues in this fashion. He points out that Colossians 1:17 argues for the fact that the Son of God holds the universe together by His power. The atomic structure- each atom a mini solar system- is traced to the omnipotence of the Son of God. Hebrews 1:3 testifies to the deity, omnipotence, and authority of the eternal Son of God (ibid:50). Christ was the creator of things visible and invisible (angelic realms) (Col. 1:16). Christ is “effulgence of His glory and express image” (character) “of His essence or substance” (Heb. 1:3) [author’s translation] (Aland & Black 1968:747). The brightness (effulgence) of His glory means Christ is God of very God (Owen 1977:5). The apostle John tells us that he beheld Christ’s glory “and the Word became flesh, and tabernacled among us, and we ourselves have beheld his glory as monogenes” (the one in eternal fellowship with the Father – John 1:1) “from the Father full of grace and truth” (John 1:14) [author’s translation] (Aland & Black 1968:321). Christ was the same essence as the Father (Moffatt 1975:7). Christ was God of very God. Owen argues that the brightness of His glory is an Old Testament reference to the truth of Jehovah God dwelling with His people (Zech. 2:8). Jehovah had sent the son. All that the Father is the Son is as well (Owen 1977:5). In addition, the writer of Hebrews adds that He (Christ) is the express image of His person. He is God of very God. The fullness of deity dwells in Christ bodily (Col. 1:19; 2:9). “The radiance of his glory” (Heb. 1:3) [author’s translation] (Aland & Black 1968:747) means Christ manifested the glory of God because he was God (Moffatt 1977:6-7). Christ is “same of His essence” (Heb. 1:3) means that Christ is all that the Father is God of very God. The church councils of Nicea (325 A.D.), Constantinople (381 A.D.), and Ephesus (431 A.D.) upheld the deity of the person of Christ (Douglas, Cairns, et al (eds.) 1974:706,381,344). Cairns (1974:144-145,148-149) confirms this fact.
Revelation in the Old and New Testaments is progressive (Chafer 1971:1:60). This means that revelation was given at different times to different writers in different ages. The Bible was produced by these different authors over a period of 1500 years. Isaiah knew more concerning the suffering servant than did Abraham (Gen. 22:7-8; Is. 53:1-12). The progressive revelation of God in revealing the scriptures does not nullify any earlier revelation. Later revelation adds to earlier revelation. This subsequent revelation adds additional details, truth, clarifies, and completes earlier revelation. We find Old Testament principles set down that become the basis for the way the New Testament is interpreted. An example of this would be the just shall live by faith. This is found in Habakkuk 2:4. Paul presents this Old Testament principle as the theme of the epistle to the Romans (1:17). Progressive revelation adds completeness to earlier revelation received (Chafer 1971:1:72-85).
In analysis, the Living Word, the Lord Jesus Christ is the eternal Son of God. He was fully God while He was on the earth. The apostles saw the glory of God in Christ (John 1:18). The Logos is the revealer of God. The New Testament confirms the deity of Christ (Col. 1:16-19; 2:9; Heb. 1:1-3). Revelation is understood as progressive in nature. The writers of scripture received revelation at different times during different periods of history. A central passage for revelation is 1 Corinthians 2:9-10.
1.4 Chapter Summary
Men have the knowledge of God that is that God exists by creation. His Godhead and deity is evident by his witness to himself through creation (Ps. 19:1-6, Rom. 1:18-28). God has witnessed to his good giving man the rains and fruitful seasons (Acts 14:17). Paul in Acts 17:23-31 testified that the Lord is the absolute sovereign of both heaven and earth. The Lord God of heaven and earth gives “life and breath and all” (Acts 17:25) [author’s translation] (Aland & Black 1968:486). The word all has the article so that it is better understood as meaning both heaven and earth, all of creation (Arndt & Gingrich 1973:638:2:b:B). They extend the meaning of “the all” to mean the universe as well. God has made all races of men “from one blood” (Acts 17:26) [author’s translation]. God predetermined the length of a nation’s life and the boundaries of each nation (Acts 17:26). He did this so that the nations would seek him (Acts 17:27). Paul argues that man is the offspring of God since man lives, moves, and exists in him. It follows that such being true then we are his offspring (Acts 17:28). Man should not think of the Godhead (deity, divinity) in terms of idols of gold or silver formed by his own hands (Acts 17:29). God is the sovereign of heaven, earth, history and man. The Gentiles suppress the knowledge of God by unrighteousness living (Rom. 1:18). The Gentile infidelity to the truth of God’s existence leads to idolatry and immorality (Rom. 1:19-32). The revelation of God’s testimony via creation if spurned leaves man without an excuse (Rom. 1:20).
Christ held the scriptures to be the Word of God (Matt. 5:17-18, John 10:35). The matter of propositional truth must be stressed as well for the Bible testifies to its own authority (1 Cor. 2:10-13). Both the Old and New Testaments are inspired (2 Tim. 3:16). Paul confirms equal inspiration to both the Old and New Testament when he quotes Deuteronomy and Luke in 1 Timothy 5:18. The very words of scripture are inspired (I Cor. 2:13). The very letters of scripture are inspired by God (Matt. 5:18). Kant emphasized reason and knowledge arrived at by the process or rationalization (Schwarz). Schleiermacher introduced intuition and feeling (Schwarz). These speculations are a stark contrast to special revelation that man would not know unless it was revealed to him (Chafer). Schleiermacher exalted feelings over facts (Schwarz). Schleiermacher’s emphasis on experience was a direct reaction to Kant’s emphasis on knowledge. Hegel understood theology as man’s consciousness of a universal being (Schwarz). This is similar to Schleiermacher’s concept of man having a God consciousness that divine spark which had only to be fanned. Special
