Evangelical Bible Doctrine: Articles in Honor of Dr. Mal Couch

by Dr. Keith Sherlin, Dr.Paige Patterson (With), Kenny Rhodes PhD (Editor)

Overview

Over twenty-one faithful evangelical Bible teachers have joined together in this work to both honor the legacy of Dr. Mal Couch as well as to promote a solid, sacred, and safe theological manual for the body of Christ. Colleagues and friends of Dr. Couch, such as Dr. Wayne House, Dr. Norman Geisler, Dr. Arnold Fruchtenbaum, Dr. Timothy Demy, and more, along with many of Mals students and disciples, set forth in this work a biblical and practical theology. The first half of the book covers all twelve of the major biblical doctrines of Christianity. The last half covers some of the hottest theological topics and practical issues that present-day believers ought to be aware of in order to properly defend the faith. In chapter 25 you will meet many of the disciples in Christ that Mal taught over the years as they express their gratitude for this godly giant of the faith. So if you are curious about what a holistic evangelical faith looks like, and even curious as to how dispensationalism fits within orthodox evangelicalism, this book will provide for you a solid resource for many years to come.

Product Details

ISBN-13:	9781504964968
Publisher:	AuthorHouse
Publication date:	12/10/2015
Sold by:	Barnes & Noble
Format:	eBook
Pages:	830
File size:	4 MB

About the Author

Keith Sherlin earned a B.A. from North Greenville University; a M.T.S. from Tyndale Theological Seminary; a M.A. with high honors from Trinity Theological Seminary; a Th.D from Scofield Theological Seminary under the guidance of Dr. Couch; and a Ph.D (ABD) with Trinity Theological Seminary. He is an author of several books, and has taught at both Tyndale Seminary and Scofield Seminary. He has served as a pastor/elder in several churches. Additionally he has served in the Billy Graham Evangelistic Association’s Search for Jesus Ministry. In the common grace field he has also served as a county sheriff’s deputy, state chief of public safety, and as a judge in South Carolina.

Kenny Rhodes is an ordained Southern Baptist pastor with over 24 years in the ministry. He has served as a Youth Pastor, Worship Pastor, and Sr. Pastor. He presently serves as Pastor and President of Mable Ave Ministries, a para-church and church planting organization. He also serves as President and Professor of Systematic Theology and Apologetics at Scofield Graduate School and Seminary, Modesto, CA. Pastor Kenny has two earned doctorates, DRE (religious education) and PhD (theology/apologetics). Kenny has been married to Tami since 1994 and they have three wonderful children: Tajiana (19), Micaela (16), and Kent (15), who all serve the Lord.

Read an Excerpt

Evangelical Bible Doctrine

Articles in Honor of Dr. Mai Couch

---

By Keith Sherlin, Kenny Rhodes

AuthorHouse

Copyright © 2015 Dr. Keith Sherlin
All rights reserved.
ISBN: 978-1-5049-6497-5

---

CHAPTER 1

THEOLOGY PROPER

"God is eternal and self-existent. He has always existed and nothing existed before him. Jehovah's being is of himself, his nature to himself. God in Spirit reaches as far as space itself. There is no place in the universe where God is not abiding in his entirety. God is omnipresent. No one has or ever will see God the Father. He does not have a body like mortals do. God is not a principle. God is not a concept of man's imagination. God is alive and the source of life for all creation. He is not a part of his creation. There is no biological or spiritual life without God's sustaining influence. God is all-powerful. He is omnipotent. He can do anything except go against his attributes of holiness, love, justice, etc. He sustains the universe by his providence. All things, living and nonliving, are kept second by second under God's direct control. Though God has set things into motion by natural laws, he continually sustains them. God is omniscient. There is no hiding from him. Yet God knows every intent of the heart before we think or speak. God is holy. Not the slightest imperfection exists in God's nature, his character, or his actions. God cannot be tempted to sin ... Holiness is his very nature, he cannot tolerate a speck of sinfulness in his presence. [Yet] too, God is love. God will always act with absolute care toward all his creatures. Out of his loving care, God sends forth to his world, benefits, mercy, and blessings. The pinnacle of his acts of love is the sacrifice of Christ for mankind, the ultimate expression of mercy. God is a Trinity. The first person in the Trinity is designated as the Father. The whole Trinity includes the three persons together — Father, Son and Spirit."

Dr. Mal Couch

THEOLOGY PROPER: THE DOCTRINE OF GOD KNOWING GOD - [TEXT NOT REPRODUCIBLE IN ASCII] (THEOLOGOS)

By Dr. Kenny Rhodes

"Just as the Father is "the One who is" (Exod. 3: 14?), so likewise is his Word the "One who is, God over all" (Rom. 9:5)."

– Athanasius, Concerning the Holy Spirit

"The doctrine of God lies at the heart of sacred doctrine, whose formal object is to know God, and all other things in relation to God."

– St. Thomas Aquinas, Summa Theologiæ

"Can you find out the essence of God, or can you find out the ultimate limits of Shaddai? It is higher than the heaven; what can you do? It is deeper than Sheol; what can you know?"

– Job, The Book of Job

"Oh, the depth of the riches and the wisdom and the knowledge of God! How unsearchable are his judgments and how incomprehensible are his ways."

– Apostle Paul, The Letter to the Romans

WHAT IS THEOLOGY?

The word theology is comprised of two Greek words — [TEXT NOT REPRODUCIBLE IN ASCII] (theos) "God" and [TEXT NOT REPRODUCIBLE IN ASCII] (logos) "word," "logic," "reason," "communication," "speech," "utterance," or "expression." Thus, theology means the logical communication or expression of the truths of God. It is a methodological and systematic study of the things of God. A.H. Strong defines theology as "the science of God and of the relations between God and the universe." Therefore, theology is the logical study of the things about and pertaining to God. Further, theology or theologos ([TEXT NOT REPRODUCIBLE IN ASCII]) is grounded in the fact that theos ([TEXT NOT REPRODUCIBLE IN ASCII]) has made Himself known. God's self-revelation through His words, works, and ways make theology possible. In theology, the object of knowledge (the Triune God) is actively involved in the disclosure of its truths and content. In this, theology is supreme and preeminent over all the sciences. It is the science of God and all His ways, revealed by God Himself. Theology is supernatural in that God reveals its propositions, its illuminator and interpreter is His Spirit, and the systematizers are to be Spirit-led believers in His Word (1 Corinthians 2:14).

Theology is God, theos, revealed through logos (John 1:1, 14, 18). Logos philosophically expresses the three greatest questions (concepts or ideas) that can be asked.

(1) What is it?

(2) How do you know it?

(3) How do you communicate (explain) it?

These three enquiries refer to the concepts of "being," "knowing," and "communicating" (or hermeneutics). These concepts can be equally applied to the study of God. In philosophical categories they correspond to ontology (being), epistemology (knowing), and hermeneutics (explaining or communicating). The principles of "being, knowing, and explaining" are also appropriate divisions for the study of Theology Proper. Thomas Aquinas used the three concepts of "logos" as they apply to God in his Summa Theologiæ. Aquinas writes,

Now, because we cannot know what God is, but rather what He is not, we have no means for considering how God is, but rather how He is not. Therefore, we must consider (1) How He is not; (2) How He is known by us; (2) How He is named.

This is intelligible being, rational knowing, and intelligible communication. In naming something, you are communicating or explaining it. When Aquinas says that we know God by "how He is not," he means that we only have negative knowledge of God's essence, and therefore, we only know God's being by negation — how He is not (this will be explained later).

In this study, we will deal with God's being (ontology). We will discuss how we can know God (epistemology) and how God is named (hermeneutics). We have the "knowledge" of God through His self-revelation, which is grounded in His "being" and God is "communicated" through His attributes, which Aquinas calls the "names of God."

The study of the "being," "knowing," and "naming" of God — the logos of theos — is the highest privilege of any rational being, angel or man. Without the Logos (John 1:1, 14), the Theos could not be known (John 1:18), for the Logos is truly God Himself (John 1:1,18; 1 John 5:20, ESV). It is truly in the person of Jesus Christ, the incarnate theologos (Romans 9:5), that the being, knowing, and communicating of God are fully realized (Hebrews 1:1-12).

It is with much fear and humility that this theological work is pursued. We are on holy ground. Let us remove our shoes, lest we mix the impurities of an unclean heart and mind with that which is truly holy, i.e., the Person and Word of God — "the One who is" (Exodus 3:5, 14, LXX; John 8:58).

SOURCE

The underlying principle that makes theology possible is the self-revelation and self-disclosure of God. "God himself ... must be the only source of knowledge with regard to his own being and relations. Theology is therefore a summary and explanation of the content of God's self-revelations." This revelation is contained in four sources — one primary and three secondary. These sources are the basis upon which a sound theology is established. They are (1) Scripture, (2) Reason, (3) Intuition, and (4) Tradition. Ultimately, these four sources fall under two main categories of revelation, general and special. General revelation is the "Revelation [of God] that is available to all persons at all times, particularly through the physical universe, history, and the makeup of human nature." Special revelation "involves God's particular communications and manifestations of himself to particular persons at particular times, communications and manifestations that are available now only by consultation of certain sacred writings." These "sacred writings" are the books contained in the Bible, known as Scripture ([TEXT NOT REPRODUCIBLE IN ASCII], graphe).

Scripture falls under the category of special revelation and the other three sources fall under the created order, which is general revelation. In the Protestant tradition, it is held that Scripture is first and foremost, "sola scriptura" (Scripture alone), as the primary source for theology. Scripture is the sole authority in faith and practice for the believer. Robert Reymond writes, "The Holy Scriptures ... are ... fundamentally God's Spirit-inspired, imperishable, coherent Word, they are intrinsically authoritative and man's only infallible rule for faith and life." As the word of God, Scripture is the only certain truth that mankind possesses. Scripture is infallible, inerrant, inspired, and unbreakable. It is truth, and it is the means by which the Spirit of God renews the human mind and heart. Lewis Sperry Chafer writes,

By means of the written Word of God, man has become possessed of truth in its full and absolute form. The dim lights of intuition, tradition, and reason, are submerged under the blazing irradiation of revealed truth. No measurement can be placed on the advantage the Word of God is to those who humbly receive and profit by its message.

It is by the word of God that the three secondary sources are to be judged and weighed. The commitment to the primacy of Scripture must govern all theological investigation.

Intuition, "is confidence or belief which springs immediately from the constitution of the mind ... it may be said that intuitive knowledge is that which the normal, natural mind assumes to be true." Intuition is the immediate apprehension of undeniable and self-evident truths that are known to the mind a priori. Blaise Pascal (1623–1662AD) considered the knowledge of God as intuitively received in the heart. There are many truths that are known and considered intuitive. They include the judgments of right and wrong, mathematical principles like 2+2=4, the perception of space and time, and the knowledge of cause and effect relationships. Intuition is direct knowledge that is rationally perceived a priori. It precedes sense perception, induction, and deduction. Intuitive knowledge should be tested in view of its universality, necessity, and undeniability.

Tradition is the historical sight of the Church; it is the observation of the providence of God as He directed His people in the past. As such, all human history is the providential outworking of God's glory and purpose. Concerning theology and tradition, the Spirit of truth that worked in His Church from the Day of Pentecost (Acts 2), is the same Spirit that continues to work in the Church today. The theological insights of God's people today will become the tradition of tomorrow and is, therefore, valuable. Tradition is the past-presence of Christ leading His Church into truth by His Spirit. Although tradition can be fallible (as it is not "inspiration proper"), it is profitable for understanding theology and doctrine. Tradition contains the creeds, writings, and historic insights of the doctors of the Church. Tradition is the "treasury of knowledge" in which the greatest minds have made their deposits. Paul Enns writes, "Tradition, in spite of its fallibility, is important in understanding affirmations about the Christian faith. What individuals, churches, and denominations have taught is a necessary consideration in formulating theological statements."

Reason is "the highest capacity in man — apart from revelation and the divine energy imparted to man — in his attainment unto the knowledge of God." Reason is the attribute of the human mind to "think God's thoughts after Him." It is part of the image of God (imago Dei) in man (Genesis 1:26-27). No other creature on earth has this capacity or dignity. In the exercise of reason, man shares in the nature of God and can be said to be "godlike," it is the participation in the divine light. Norman Geisler explains,

God indeed is subject to logic, but not because there is something more ultimate than he. Since logic represents the principles of rational thought and since God is a rational Being, God is subject to his own rational nature. Insofar as logic manifests reason it flows from the very nature of God, and God is subject to his own nature. Indeed, he cannot act contrary to it, ethically or logically.

Rationality is the expression of the likeness of God in man. Reason is "the power of the mind to think, understand, and form judgments logically." The use of reason is an important instrument in the development of theology. Theology must be intelligible and reflect the rational nature of God. There are three fundamental laws of reason and rational thought. They are evident from the constitution of the human mind, and ultimately, reflect the nature of God. They are (1) the law of non-contradiction (A is not non-A), (2) the law of identity (A is A), and (3) the law of excluded middle (either A or non-A). Together, faith and reason should be honored in dealing with God's self-revelation, God being the source of both.

DIVISIONS

Within theology, there are a number of distinctions used to differentiate the focus of each of its divisions and subcategories. This emphasis, for the most part, has to do with the source or method of approach. Broadly speaking, we may identify the following sources or methods: biblical theology, historical theology, dogmatic theology, contemporary theology, and systematic theology. The nature of this work is within the scope of systematic theology (and apologetics). Lewis Sperry Chafer defines systematic theology as "the collecting, scientifically arranging, comparing, exhibiting, and defending of all facts from any and every source concerning God and His works." Within systematic theology, there are a number of divisions that correlate with the expressed teachings of God's revealed word. These are commonly referred to as doctrines of the Bible. Biblical doctrine may be distinguished as follows: Bibliology (doctrine of the Bible), Theology Proper (doctrine of God), Angelology (doctrine of angels both good and evil), Anthropology (doctrine of man), Soteriology (doctrine of salvation), Ecclesiology (doctrine of the Church), Eschatology (doctrine of last things), Christology (doctrine of Christ) and Pneumatology (doctrine of the Holy Spirit).

THEOLOGY PROPER

"Theology proper," Paul Enns writes, "is a category of study within systematic theology; it denotes the study of the nature and existence of God." Theology proper or the doctrine of God commonly deals with the existence, being, and attributes of God; the tri-unity of God, the Father, the Son, and the Holy Spirit — one substance or essence in three persons, co-equal in power and glory; and the relation of God to the world, His eternal decrees, and works of creation and providence. Given the purpose and design of this work, we will deal with the knowledge, nature, attributes, and subsistence ???? of God, leaving the study of the decrees, creation, and providence for another time.

THE PRIORITY OF THEOLOGY PROPER

The importance of the doctrine of God cannot be overstated. It is the bedrock of all theological understanding and the foundation for all philosophical systems. It is the doctrine upon which all other doctrines must be judged and articulated. Millard Erickson writes, "The doctrine of God is the central point for much of the rest of theology. One's view of God might even be thought of as supplying the whole framework within which one's theology is constructed, life is lived, and ministry is conducted." Theology proper is the life-blood of theology and is essential for a healthy and growing faith. Norman Geisler affirms, "Virtually every major doctrine of the faith is based on the doctrine of God." To get the doctrine of God incorrect is to fall headlong into an abyss of personal and theological ineptness. "Because worshipers," Geisler continues, "become like the gods they worship, our godliness tends to become like our God. Our concept of God will, therefore, define the limits of our godliness." Much of the ineffectuality of the Church today is due to the neglect of, or a false view of the nature of God. The proper understanding of God, as revealed in Scripture, is the foundation and substratum of all reality. One's view of God is the base and blueprint upon which life is built and lived out. On numerous occasions, R. C. Sproul has commented concerning God as the central focus of his life and ministry, specifically, the holiness of God. He articulates,

How we understand the person and character of God the Father affects every aspect of our lives. It affects far more than what we normally call the "religious" aspects of our lives. ... His holy character has something to say about economics, politics, athletics, romance — everything that we are involved with.

For the child of God, there is no other pursuit that will produce such lasting effects, now and for all eternity, than to know the nature and character of God. Charles Haddon Spurgeon writes,

I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father.

(Continues...)

---

Excerpted from Evangelical Bible Doctrine by Keith Sherlin, Kenny Rhodes. Copyright © 2015 Dr. Keith Sherlin. Excerpted by permission of AuthorHouse.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

---

Table of Contents

Contents

FOREWORD, xxv,
EDITOR'S PREFACE: HONORING THE HONORABLE MAL COUCH, xxix,
CHAPTER 1: THEOLOGY PROPER, 1,
CHAPTER 1 CONTINUED IN SECTION B, 30,
CHAPTER 1 CONTINUED IN SECTION C, 53,
CHAPTER 1 CONTINUED IN SECTION D, 79,
CHAPTER 2: BIBLIOLOGY, 99,
CHAPTER 3: ANGELOLOGY, 110,
CHAPTER 4: ANTHROPOLOGY: THE IMAGO DEI IN MAN, 131,
CHAPTER 5: HAMARTIOLOGY, 146,
CHAPTER 6: CHRISTOLOGY, 165,
CHAPTER 7: PNEUMATOLOGY, 178,
CHAPTER 8: SOTERIOLOGY, 190,
CHAPTER 9: ZOEOLOGY, 227,
CHAPTER 10: ECCLESIOLOGY, 250,
CHAPTER 11: ISRAELOLOGY, 268,
CHAPTER 12 SECTION A: ESCHATOLOGY - AN ENIGMA OR AN ENLIGHTENMENT FOR OUR EDIFICATION?, 294,
CHAPTER 12 SECTION B: ESCHATOLOGY — AN ENIGMA OR AN ENLIGHTENMENT FOR OUR EDIFICATION?, 323,
CHAPTER 13: HERMENEUTICS AND INERRANCY, 364,
CHAPTER 14: THE HISTORY OF DISPENSATIONALISM, 377,
CHAPTER 15: THE KINGDOM OF GOD, 406,
CHAPTER 16: THE MODERN STATE OF ISRAEL ACHIEVED THROUGH DIVINE PROVIDENCE, 416,
CHAPTER 17: THE GREAT COMMISSION, 448,
CHAPTER 18: THE PASTOR-TEACHER ROLE, 469,
CHAPTER 19: THE PASTOR AS A SHEPHERD THROUGH BIBLICAL COUNSELING, 492,
CHAPTER 20: EVANGELIZING AND DEFENDING THE FAITH THROUGH APOLOGETICS, 509,
CHAPTER 21: SLAYING THE GIANT OF MEDIOCRITY: THE CHRISTIAN MIND AND THE MINISTRY, 527,
CHAPTER 22: THE DANGER OF SUBJECTING THEOLOGICAL SCHOOLS TO STATE CONTROL AND GOVERNMENTAL RECOGNIZED ACCREDITATION, 539,
CHAPTER 23: DOES GOD KNOW THE FUTURE? OPEN THEISM AND PREDICTIVE PROPHECY, 568,
CHAPTER 24: A DISPENSATIONAL ETHIC ON CAPITAL PUNISHMENT AND ABORTION, 590,
CHAPTER 25: EXPRESSIONS OF APPRECIATION FOR THE GRACE OF GOD IN THE LIFE OF MAL COUCH, 627,
CHAPTER 26: AFTERWORD — THE LEGACY OF ISRAEL, DISPENSATIONALISM, & MAL COUCH, 658,
ABOUT THE CONTRIBUTORS, 679,
ENDNOTES, 685,