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With the completion of the fourth volume of his massive systematic theology project, Norman Gulley has solidified his place as the premier Adventist theologian of our day. Like the previous volumes, chis work reflects the many commendable characteristics we have come to expect from Professor Gulley. This volume, which clearly and thoroughly articulates the doctrines of ecclesiology and eschatology from an intentional Adventist perspective, is thoughtful in its approach, balanced in its engagement with others, wide-ranging in its research and interaction, and clearly presented. One need not agree with all aspects of Gulley's approach to appreciate, admire, and learn from his careful, competent, and capable work as a theologian. David S. Dockery, President, Trinity International University

Norman Gulley has given the Christian world and the Seventh-day Adventist Church a seminal work in systematic theology. It is just as much a trail blazer as was John Calvin's systematic theology during the great Reformation. Calvin's was che first Protestant one, and Dr. Gulley's is the first systematic theology built on Scripture's fundamental building blocks and foundation. None of the standard theological categories of thought or organization chat have been used for centuries in theology shape Gulley's volumes. Instead he seeks to work within the theological principles embedded in the biblical writers' minds. This yields a particularly rich and vital understanding and presentation of the ways of God. JoAnn Davidson, Professor of Theology Seventh-day Adventist Theological Seminary, Andrews University

Monumental is the word chat comes to mind when viewing Norman Gulley's four-volume Systematic Theology, the first such work by an Adventist scholar. This final volume's treatment of the doctrines of the church and final events is both perceptive and thorough. We are indebted to Dr. Gulley for a book chat puts the biblical and historical pieces together to form a vivid mosaic of these two closely related topics. Gulley's massive contribution will form a starting place for research and discussion for years to come. George R. Knight, Professor Emeritus of Church History Seventh-day Adventist Theological Seminary. Andrews University

I am honored co endorse chis final volume of Norman Gulley's Systematic Theology. As in his earlier three volumes, chis work on the doctrines of the church and final events reveals Dr. Gulley's carefulness of research and clarity of thought. Though I differ with him in a number of places in the volume, I never felt chat he simply created theological straw men or ignored positions ocher than his own. H. \.%yne House, Past President, Evangelical Theological Society Distinguished Research Professor of Theology. Law, and Culture, Faith Evangelical Colkge and Seminary

This volume of Norman Gulley's Systmullil' '/lm1l11x.y is a tour de force, completing his masterful four-volume Systematic 7heology. Gulley interacts with ancient and recent positions as he develops and unfolds a knowledgeable Seventh-day Adventist theology. Committed to biblical truth, Gulley does not shy away from apologetic fervor as he insightfully analyzes different positions. Gulley's Systematic 1heology is a valuable resource that is theologically conversant with major issues. It is well informed and will be a theological reference work for decades to come. It provides a better understanding of the unique contribution of Adventist rheology to current theological discussions. Frank M. Hase!, Associate Director, Biblical Research institute

Norman Gulley presents the biblical understanding of the doctrines of the church and final events and contrasts them with the teachings of the leading theologians of the Roman Catholic Church, mainline and evangelical Protestantism, the charismatic movement, and the emerging church. Although the reader may not agree with every one of Gulley's biblical interpretations, his analysis of the many nonbiblical teachings held in contemporary Christianity is very helpful for anyone who wants to find our what the Bible, and the Bible only, teaches on these doctrines. P. Gerard Damsteegt, Associate Professor of Church History Seventh-day Adventist 7heological Seminary. Andrews University

Biblical eschatology requires a unique ecclesiology, Norman Gulley asserts. He persuasively unfolds an organic link between the two, which are usually treated as separate and largely unrelated in systematic theologies. Gulley places both within the historical context of the biblical cosmic conflict narrative, where the cross of Jesus is the critical turning point. Authentic apostolic succession can only be found in unchanging truth rather than in human/church tradition through the Christian era-truth that reflects the unchanging God. This is so because Christ alone is head of the church and the Holy Spirit is His only vicar. Gulley's bold and frank assertions about the papacy in the Scriptures (the books of Daniel and Revelation) and Christian history challenge readers of every faith community-whether scholar, pastor, priest, or layperson-with forceful biblical reasoning, which cannot be easily dismissed. Ir is a landmark systematic theology in the Protestant tradition-forceful and cutting-edge. Larry L. Lichtenwalter, Dean ofthe Faculty of Philosophy and 7heology Director ofthe institute for ls/amic Studies, Middle East University, Beirut, Lebanon

Systematic

Theology THE CHURCH AND THE LAST THINGS

NORMAN R. GULLEY

e&1J£1r:~~ Berrien Springs, Michigan

Andrews University Press Sutherland House 8360 W. Campus Circle Dr. Berrien Springs, MI 49104-1700 Telephone: 269-471-6134 Fax: 269-471-6224 Email: [email protected] Website: hccp://universitypress.andrews.edu Copyright© 2016 by Andrews University Press All rights reserved. No pare of chis book may be used or reproduced in any manner or translated into ocher languages without wriccen permission from the publisher except in the case of brief quotations embodied in critical articles and reviews. ISBN 978-1-940980-07-2 Primed in che United Scates of America 20 19 18 17 16

I 2 3 4 5

The author assumes full responsibility for the accuracy of all quotations appearing in this cexc and che documencacion of che many sources cited. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New Incernacional Version", NIV Copyright© 1973, 1978, 1984, 2011 by Biblica, Inc.'" Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com. The "NIV" and "New Incernacional Version" are trademarks registered in che United Scates Pacenc and Trademark Office by Biblica, Inc.~ 0

•

Library of Congress Cataloging-in-Publication Data Names: Gulley, Norman R., author. Title: Systematic theology : the church and the last things/ Norman R. Gulley. Description: Berrien Springs: Andrews University Press, 2016. I Includes bibliographical references and index. Identifiers: LCCN 2016011498 J ISBN 9781940980072 (hardcover: alk. paper) Subjects: LCSH: Church-History of doctrines. I Church-Biblical teaching. I Bible. Daniel-Criticism, interpretation, etc. I Second Advent-History of doctrines. I Second Advent-Biblical teaching. I Bible. Revelation-Criticism, interpretation, etc. Classification: LCC BV598 .G85 2016 I DOC 230/.044-dc23 LC record available at hccps://lccn.loc.gov/2016011498 Typeset: 11/13.4 Adobe Garamond Pro

Dedication

This volume is dedicated to two scholarly groups:

The Biblical Research Institute

and

The Geoscience Research Institute

They have contributed significantly to the understanding of the Creator God and His revelation in Scripture and Nature.

Contents Preface . . . . . . Acknowledgments

xxi XXV

'Ihe Church . . . . . . . . . .

. . . . . . . • . • . . . . . . 1 CHAPTER ONE

DANIEL AND REVELATION: CONTRIBUTION TO ECCLESIOLOGY AND ESCHATOLOGY

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . Biblical Evidence for the Year-Day Principle, 508, 538, and 1798 . Book of Daniel: History . Book of Daniel: Prophecy More on Babylon . . Book of Revelation . . . Interpretation Debate . . Preterist Interpretation . Futurist Interpretation . Historicist Interpretation Idealist Interpretation . . Which Interpretation Is Found in Revelation? Further Study on Hermeneutics Real Temple/Sanctuary in Heaven . . . . Macro Structure of Revelation . . . . . . Historical/Eschatological Structure Sanctuary Structure . . . . . Jewish Festival-Year Structure "lhrone-Room Scenes . . . . . . . First Throne-Room Scene . . Second Throne-Room Scene . Third Throne-Room Scene Fourth Throne-Room Scene Fifth Throne-Room Scene . Sixth Throne-Room Scene . Seventh Throne-Room Scene Conclusion . . . Study Questions . . . . . . . . . .

vii

5 7 9 11 15 16 18 18 19

20 21 21

22 22

23 23 25 28

29 30 31

34 34 35

36 37 38 38

CHAPTER Two DOCTRINE OF ECCLESIOLOGY: PROTESTANT, CATHOLIC, AND ORTHODOX

Introduction . . . . . . . . . . . General Overview of Ecclesiology . . . . . Doctrine of the Church . . . . . . . Attributes and Marks of che Church . Church as Organism or Institution Time of the Church . Church Government . . . . . . . Essence of che Church . . . . . . . The Church Is a Called-Out Community, Imaging the Trinity The Church Is a Community Loved by the Father The Church Is a Christ-Centered Community The Church Is a Spirit-Filled Community The Church Is a Bible-Based Community The Church Is a Worshipping Community The Church Is a Commissioned Community . The Church Is a Hope-Filled Community Protestant Ecclesiology . . . . . . Marcin Luther's Ecclesiology . . . Study of the Psalms . . . . . Establishing the Reformation John Calvin's Ecclesiology . . . The Church: Overview . . Chriscological Ecclesiology Roman Catholic Ecclesiology . . Yves Congar's Ecclesiology . Vatican II (1962-1965) .. Hans Kling on the Church Orthodox Ecclesiology . . . . . Dumicru Staniloae's Ecclesiology Nicholas Afanasiev's Ecclesiology Ocher Orthodox Comments . General Summary Conclusion . . . Study Questions .

43 43 44 45 46 46 46 49 49 50 50 50 50 51 51 51

52 52 52 54 59 59 60 63

64 66

69 71 71

75 77 79 81

83

CHAPTER THREE APOSTOLIC CHURCH: NATURE AND MISSION

lnrroduccion . . . . . . . . . . . . . . . . . . . Christ Recapitulates and Fulfills Israel's Mission . Jesus Christ as Head of che Church The Uniqueness of che Church The Essence of the Gospel . . . . . viii

86 89 91 92

93

·1 he Nature of the Churd1 . . . . . . . Church in Cominuity with Israel Church as Charismatic . . . . . Church as Priesthood of All Believers Church as an Organized Body . Church as Body of Christ . Church as Temple of God . Church as Jerusalem Above Church as a Family . . . . Church as the Pillar and Foundation ofTruth Church as an Army . . . . . . Church as Bride of Christ . . . Church as Invisible and Visible Church as Local an I· \ l II 1\ I ll I l ll; \'

can be summarized as "at one" -ment. It is during the wedding day that the two (Christ and His followers) are becoming one (while all the world is becoming one under Satan and his apostate religious system). During the final times of trouble, the bride ever more fully rests in the Bridegroom. In the Second Advent rhe Bridegroom whisks His bride from planet earth and takes her to heaven to rhe wedding of the Lamb (1 Thess. 4:16-18). What an encouraging scene for end-time saints facing persecution!

SEVENTH THRONE-ROOM SCENE Babylon and the New Jerusalem are literal cities. But they seem to have a symbolic meaning coo. As Babylon represents chose opposed to God's people, the New Jerusalem represents God's people. Babylon is "the mother of proscirutes" (Rev. 17:5). She unites with the kings of the world (Rev. 17:12-14). By contrast, Christ's followers unite with the King of kings. In the Old Testament, Rehoboam, king of Israel, "abandoned the law of the Lord" (2 Chron. 12: 1). God said to him, "You have abandoned me, therefore, I now abandon you to Shishak" (King of Egypt; 2 Chron. 12:2, Sb). In ocher words, to abandon God's law is to abandon God. Israel became subject to Egypt, "so chat they may learn the difference between serving me and serving the kings of ocher lands" (2 Chron. 12:8). Ponder what is being mentioned here, a negative relationship with kings (being subject to chem) because the Israelites were no longer united with God. So it will be in the end time; Babylon the Great (the Roman Church and ochers with her) unites with kings, a positive relationship chat eventually leads to the destruction of Babylon the Great (Rev. 17:12-13). Only union with God, and joyfully keeping His law, saves one from spiritual adultery (being united with human kings instead of with the King of kings). One of the plague angels says, "Come, I will show you the bride, the wife of the Lamb." Then he shows the New Jerusalem coming down from heaven to earth (Rev. 21:9-11). The phrases "wedding of the Lamb" (sixth throne-room scene) and the "wife of the Lamb" (seventh throne-room scene) show the intimate relationship between Christ and His people, compared to chose who seek after human kings for support. Here is a message for God's people: What bridegroom worth his sale would refuse to stand up for his bride, especially on their wedding day? So these throne-room scenes show chat Christ will have the last word in eschatological time. He will stand up for His bride, His wife, just as He did at Calvary. Her enemies will be destroyed. She will be delivered, for the Lamb has already accomplished chis in His death. le is only a matter of time until His victory at Calvary is ultimately realized. 37

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The final throne-room scene also int rodun·s the new earth. "He who is seated on the throne said, 'I am making everything new!'" (Rev. 21 :5). Then He said, "It is done" (Rev. 21 :6). These arc the same words said in the fifth throneroom scene (Rev. 16: 17). Now the judgments are over. Here the new earth is present. Christ says He is the Alpha and Omega and offers water of life to His people (Rev. 21 :6), saying, "The one who conquers will have this heritage, and I will be his God and he will be my son" (Rev. 21:7, Esv). Here the throne-room scene is on earth. "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God" (Rev. 21:3). Hitherto the throne-room scenes are from heaven and show that God is in control of human history. Now the throne-room scene shows that God is with His people in the earth made new. That is the ultimate future ahead, not the persecutions that will engulf God's people in the final events on planet earth.

CONCLUSION The books of Daniel and Revelation provide an important source for ecclesiology and eschatology. Revelation is rooted in the Old Testament, going back to ancient Babylon. Babylon in Daniel's time is a type of the end-time Babylon (the Great) in Revelation. Daniel and Revelation are both divided into history followed by eschatology. Local types in the past give insight into future global antitypes. There are various ways that Daniel and Revelation are interpreted, but the way true to authorial intent is the historicist method. In simple language, Daniel and Revelation both unfold their contents as they pass through history. Biblical evidence for the historicist method of interpretation is imbedded in the books. For example, in Revelation, (1) one travels through the book as one traverses through the heavenly sanctuary, and (2) one travels through the book as one unfolds the Jewish year. The seven throne-room scenes in heaven precede happenings on earth. The reader focuses on what is going on in heaven, where God is in control, before coming to study the happenings in the world. This encourages the reader.

STUDY QUESTIONS

l. What things do the books of Daniel and Revelation have in common? 2. Why should the historicist view of interpretation of Daniel and Revelation be followed? 3. What contribution does Daniel 7 make beyond chat given in Daniel 2? 38

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study in the Psalms, he based his ecclesiology on the divine Word of God and opposed Catholic ecclesiology, which was largely based on human traditions. Some examples of his early insights into ecclesiology are listed below. • • • • • • • • • • •

• •

The new church is to be established by the Holy Spirit. 27 "My faithful people, My church." 28 "The church of Christ.... has understanding and not sensual feeling." 29 The present-day church abounds in sins and lacks the fruit of the Spiric. 30 "Our Fountain is Christ, our Head."·11 The present church rarely rules in spiritual things; "their only concern is to enlarge the church in earthly things, they are extremely foolish." 32 "The foundation of the church is Chrisc." 33 The "holy Christian Church" has holy sacraments and the Word co instruct, govern, restore, and comfort ic. 34 "'The Lord is my Shepherd, I shall not want.' These are her weapons and guns, with which she has defeated and conquered all her foes until now." 35 "le is vain to try reconciliation through works." 36 The earmarks of the true church are as follows: "the pure Word of God is present"; people love the Word and confess it to others.37 "Nothing in Scripture is more comforting than what is said abour the priestly office of our dear Chrisc." 38 "They reach the people absolutely nothing concerning chis priestly office of Christ. On the contrary, Christ is represented as a terrifying Judge. His exacting and serious wrath was impressed on the people to such a degree chat they had to flee from Him. This view was driven so deeply into the hearts of the people chat I and others were terrified when we heard the name of Christ.... they directed us further to the saints in heaven; these were supposed to be the mediators between us and Christ. They taught us to call

27. Luther, Luther, Works, 10:88. 28. Ibid., 10:107. 29. Ibid., 10:108. 30. Ibid., I 0: 179. 31. Ibid., 10:314 . .32. Ibid., 10:331. 33. Martin Luther, First Lectures on the Psalms II: Psalms 76-126, vol. 11 of Luther, Works, ed. Hilton C. Oswald (St. Louis, MO: Concordia, 1976), 477. 34. Manin Luther, Selected Psalms/, vol. 12 of Luther, Works, ed. Jaroslav Pelikan (St. Louis, MO: Concordia, 1955), I 73. 35. Ibid., 12: 174. 36. Ibid., 12:402. 37. Luther, Luthers Works, 13:90. j8. Ibid., 13:306.

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upon the dear mother of C.:hri.\l and 10 lll'f.\l' hl'I", fi,r the sake of the breasts which she gave her Son, to plead a!.\;li11s1 I lis wrath over us and to obtain His grace."W • "They want to have a hand in the game and through free will do so much that they will earn God's grace and buy it from Him ... Then not the love of God but our own merit achieves grace. Then we are the workmen who lay the cornerstone on which God then builds His grace and love, so that He must praise, thank, and adore us. Then we become His gods instead of the other way around; as this psalm [ 117] says, we must thank, praise and worship Him, and He must be our God." 40 • "'God's house' means where He dwells and that He dwells where His Word is, be it in the field, in church, or on the sea. On the other hand, where His Word is absent, He is absent, nor is His house there; but there the devil dwells, though it be a church of gold blessed by all the bishops." 41 At first, Luther wanted to reform the Catholic Church rather than start a new church. Above we noted his thinking on ecclesiology during the two years devoted to teaching the Psalms. It was two years later ( 1517) that he nailed his ninety-five theses to the Wittenberg Church door, rejecting papal indulgences, which soon ignited the Reformation, producing a major break from the papacy. This launched Luther quickly to national and international fame and began a new era in which the Reformation was established.

Establishing the Reformation Above we noted Luther's early thinking (1513-1515) on ecclesiology in his five volumes on the Psalms (vols. 10-14). We now come to his later ecclesiology (1520-1545), recorded in three volumes on "Church and Ministry" (vols. 39-41). This period included Pope Leo X's condemnation of Luther by a papal bull Decet Romanum Pontificem Oanuary 3, 152 I) and his providential protection at Wartburg Castle (1521-1522), where he translated the Bible into German, giving Germany the major weapon to support the reform movement against papal ecclesiology and also against the Radical Reformers (those who went to extremes). On March 6, 1522, Luther returned to Wittenberg. 42 Consider the kind of ecclesiology that opposed Luther. j9. Ibid., 13:326. 40. Luther, L11rhers \\1/orks, 14:25. Iii. Ibid., 14:103. 42. Luther, L11rhers \\1/orks, 39:xxi; Marrin Luther, Ch11rch nnd Ministry III, vol. 41 of L11rhers Works, ed. Eric W. Gritsch and Helmut T. Lehmann (Philadelphia: Fortress, 1970), 257.

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of biblical revelation to thi~ topic. ( ;od's patient dealings with Israel and Judah clearly showed His nH'rry and thus denies Satan's claim. Likewise in the Old Testament, God reveals llis love. for example, when Israel rebelled and grumbled on the borders of the promised land, looking at the giants instead of looking to God who delivered chem from rhe Egyptians when they were scared at the Red Sea (Exod. 14:9-14), the pre-incarnate Christ exclaimed, "Do not be terrified; do not be afraid of them. The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the desert. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place" (Deut. 1:29-31 ). This is loving mercy indeed! Nevertheless, Satan's campaign against God's mercy was nearly universally successful. The popular idea that people must save themselves through works, often arduous works at that, is found in every pagan religion. All these religions are based on the same principle of working to save oneself. Even Israel and Judah succumbed by accepting idolatry and by using the sacrifices at the tabernacle and the temple as a mechanical means to be saved. Idolatry implies that God needs help to save people. Sacrifices at the temple were one means of people helping God by saving themselves. This self-help method in paganism, or in Israel and Judah, implies that they believe God is not merciful or else He would save people without their contributions to earn salvation. So the mercy of God's love was largely hidden in the pre-crucifixion era. Calvary shattered this theory of needing to save oneself God's lavish love poured out at the cross to save all humans demonstrates, as nothing else could, chat God is merciful enough to die for all sinners (1 John 2:2), paying their debt in their stead, even though most of them will never receive the gift. This turns the concept of works for salvation on its head; it also demonstrates once for all that God's justice (that indicates that sinners deserve to die) does not destroy his mercy. How has Satan responded? He says, "Lee's change the perspective," rather than admit he was wrong. With cunning craft, he turns his former claim around. Rather than justice destroying mercy, he now claims that mercy (on the cross) destroyed justice. Now he has a different tact, but one just as diabolical. Arguably, Satan claims, Calvary proves chat mercy destroys justice. After all, did He not die for all humans? Where is justice in this? Universal salvation when humans individually reap what they sow? Do they sow differently but reap the same (salvation)? Whether known or not, this is the root of universalism (all will be saved). A near cousin would be the concept of "once saved, always saved," even though chat refers to accepting salvation in history (accepting the gift of Calvary) and then being guaranteed to never to lose it. Eicher way, mercy 227

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destroys justice. Arguably, we hl·ar Sa1a11 l'Xtd1 ing, "You arc no longer under law, but under grace!" In ocher words, hdi,rc ( :al vary, saints were under the Law, but since Calvary, they are under grar1n was badly needed. 10 Some popes had been deposed by kings and cmpl'l'ors, so the Church entered a papal theocracy, asserting its independence and dominance. The foundation for this was its sacraments, administered only through the clergy, and through which alone salvation was possible. Hence "the meanest priest was greater than the loftiest emperor." 11 The peak of the medieval theocracy was reached in the thirteenth century under Pope Innocent III (1198-1216). A crusade (1208-1209) of "pitiless ferocity" waged war against the Albigenses, who among other things questioned the use of sacraments. On November 11, 1215, the Fourth Lateran Council approved the term "transubstantiation" (which alleged that the bread and wine become literally the body and blood of Christ). 12 The king of France disallowed gold to be sent to Rome, so the papacy became bankrupt. Then the seat of governance was transferred from Rome to Avignon in France from 1305-1378, a period known as the "Babylonian captivity." During that period, all the popes were French. The French pope John XXII began an exploitation to get money to fill the coffers of the papacy. Offices were invented and sold. Indulgences proved the most beneficial. Through these means, the French popes collected three times the amount of income compared to the king of France. 13 This reminds us of the mercenary priests in the Jewish temple. "Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. 'It is written,' he said to them, 'My house will be called a house of prayer [quoting Isa. 56:7] but you are making it a den of robbers [quoting Jer. 7: 11 ]'" (Matt. 21:12-13). The Jewish priests robbed the poor, making them pay exorbitant prices for temple offerings rather than allowing them to bring their own. Priestly greed hid the freedom of the gospel. Such is antichrist whether done in ancient times or in the Christian era. Particularly since Vatican Council II (1962-1965), when the Roman Catholic Church, for the first time, addressed other churches and religions, she appeared to open her doors for all to be enfolded in her embrace. What is really happening is a new approach to defeat protesters who withdrew from the Catholic Church: the Eastern churches in 1054 and the Reformation churches since 1517. Focusing on common points of doctrine deflects the attention away from 10. Ibid., 8. II. Ibid., 10. 12. Claudio Rendina, The Popes: Histories and Secrets, trans. Paul D. McCusker (Sama Ana, CA: Seven Locks, 2002), 314-31 5. 13. Bai neon, The Refonnatio11, 12-14.

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SABBATH AS A C1n:ATION 0RD1NANCE 27 Scholars of 1hc pas1 have supported the creation ordinance of the Sabbath. For example, Philo dcsnihcd the Sabbath as "the birthday of the world" and "the festival not of a single city or country but of the universe." Some others include Marcin Luther,2" John Calvin, 29 Alfred Edersheim, 30 C. Charles Hodge,u Robert Cook,

36

John

P.

L.

F.

Keil and

F.

Delitzsch,

Dabney, 33 Wilfrid Stott,i 4 John Sk.inner,-' 5

F.

31

C.

Lange,n James G. Murphy, 38 and Robert Jamieson; 39 all support

the Sabbath as a creation ordinance. More recent scholars also support the Sabbath as a creation ordinance-for example, D.

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Rausch, 40 J.C. McCann Jr., 41

F. F.

Bruce,

42

Gordon J. Wenham,4i

27. Some people question if the Law was known before it was given ac Sinai. le is commonly accepced by Christians chat sin began on planet earth when Eve disobeyed God's command (law) co not eat the fruit (see Gen. 2:16, 17; 3:1-6). Sin is defined in Scripcure (I John 3:4) as "lawlessness" (NIV, NKJV, NASB), for it is "cransgression of che law" (KJV), meaning "co break God's law" (NEB). So where chere is sin there is law breaking, no maHer where it is found throughout human history. Paul says, "Where there is no law there is no cransgression" (Rom. 4: 15b) or "breach of law" (NEB). God cold Cain that "sin is crouching at your door" before Cain killed Abel (Gen. 4:6, 7). Hence, (I) it seems fair co say chere was an oral knowledge of God's law prior co ics writing at Sinai, and (2) there was a Savior for all sinners throughout human history. That is whr Christ was the Lamb "slain from the creation of the world" (Rev. I 3:8b), why His sacrifice is "the blood of the eternal covenant" (Heb. 13:20a), and why we read of"che eternal gospel" (Rev. 14:6). This is why the Sinai covenant is a gospel covenant no less chan any ocher covenant, because it is offered by che same covenant God. 28. Martin Luther, lectum on Genesis Chapters 1-5, vol. I of luthers Works, ed. Jaroslav Pelikan (St. Louis, MO: Concordia, 1958), 79-82. 29. John Calvin, Genesis (Grand Rapids, Ml: Baker, 1989), 1:106. 30. Alfred Edersheim, Bible History: Old Trstament (Grand Rapids, Ml: Eerdmans, 1982), 113. 31. C. F. Keil and F. Deliruch, Commentary 011 the Old Testament: 1he Pentateuch, vol. I, trans. James Martin (Grand Rapids, Ml: Eerdmans, 1952), I :69, 70. 32. Hodge, Systematic 7heology. 3:321-325. 33. Robert L. Dabney, lectures in Systematic 7heology (Grand Rapids, Ml: Zondervan, 1980), 376. 34. Roger T. Beckwith and Wilfrid StoH, 7his Is the Day 71,e Biblical Doctritie of the ChriJtia11 S1111day (Greenwood, SC: AHic, 1978), 2. 35. John Skinner, 71,e International Critical Commemary: A Critical and Exegetical Commentary 011 Genesis, ed. S. R. Driver, A. Plummer, C. A. Briggs (Edinburgh: T & T Clark, I 963), 1:35. 36. F. C. Cook, ed., A Comme11tary. Critical, Experimental and Pmctical on the Old a11d New Testamellts (Grand Rapids, Ml: Baker, 1981), 1:37. 37. John P. Lange, Commentary 011 the Holy Scriptures: Critical, Doctrinal and Homiletical: Genesisleviticus, trans. Philip Schaff (Gtand Rapids, Ml: Zondervan, 1989), 1: 196-197. 38. James G. Murphy, A Critical and Exegetical Commentary on the Book ofGenesis with a New Tra11slatio11, 14 vols. (Grand Rapids, Ml: Baker, 1983), 1:71. 39. Robert Jamieson, A Commentary: Critical Experimental a11d Practical on the Old and New Testaments: Genesis-Demeronomy (Grand Rapids, Ml: Ecrdmans, 1982), I :358. 40. D. A. Rausch, "Sabbath," in Evangelical Dictionary of 7heology, ed. Walter A. Elwell, 2nd ed. (Grand Rapids, Ml: Baker, 2001), 1046. 41. J. C. McCann Jr.. "Sabbath," in 71,e lnternatio11al Sta11dard Bible Encyclopedia, ed. Geoffrey W. Bromiley (Grand Rapids, Ml: Ecrdmans, 1988), 4:249. 42. F. F. Bruce, "The Bible and che Environment," in 71,e livi11g a11d Active Word of God: Studies i11 Honor ofSamuel}. Schultz, ed. Morris Inch and Ronald Youngblood (Winona Lake, IN: Eisenbrauns, 1983), 18. 43. Gordon J. Wenham, WIJrd Biblical Commentary: Genesis 1-15, ed. David A. Hubbard and Glen W. Barker (Waco, TX: Word, 1987), I :34-36.

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H. Sailhamer/1 anr "termination," for "the law has a certain course co run (Luke 16: I(,; ( ;al. J: 19, 23) in the economy of God." 24 Here is a historical interpretation that places law before Christ and gospel after Christ (as noted in Gal. 3:22-25, in my volume 2, chapter 12), yet Paul states chat the gospel was preached to Abraham (Gal. 3:8). F. F. Bruce compares the words of Moses and Paul's commentary on chem below: 25 Deuteronomy 30: 11-14

Romans 10:5-8

"For chis commandment which I command you this day is not too hard for you, neither is it far off. It is not in heaven, chat you should say, 'Who will go up for us to heaven, and bring it to us, that we may hear it and do it?' Neither is it beyond the sea, that you should say, 'Who will go over the sea for us, and bring it to us, chat we may hear it and do it?' But the word is very near you; it is in your mouth and in your heart, so chat you can do it."

"Moses describes in chis way the righteousness chat is by the law: 'The man who does these things will live by chem. Bue the righteousness chat is by faith says: 'Do not say in your heart, 'Who will ascend into heaven?' (that is to bring Christ down) or 'Who will descend into the deep?' (that is, to bring Christ up from the dead). But what does it say? 'The word is near you; it is in your mouth and in your heart,' chat is, chat is the message concerning faith chat we proclaim."

This seems a powerful contrast between righteousness by law (Moses's commands) and righteousness by faith (Paul's assessment). Bruce notes Paul's omission of the words "may obey" in reference to the law, which are mentioned three times by Moses. 26 So Bruce assumes chat the mention of obedience by Moses and the absence of obedience in Paul makes the two covenants different. Bue how could they be different when the Covenantgiver is the same? If there was a different way co obtain righteousness in the old covenant (through obedience or law keeping), then God disallows in the new covenant what He allowed in the old

24. Everett F. Harrison, Romans thro11gh Galatia11s, vol. JO of 7he Expositor's Bible Commentary. ed. Frank E. Gaebclein (Grand Rapids, Ml: Zondervan, I 976), I 0, 111. I concur with Harrison's focus on the end of the law because "it fails as an instrument of justification," but he, like so many others, seems to confine his understanding only to the historical, without allowing for this to be experientially valid throughout history. 25. F. F. Bruce, 7jmdak New 7estamelll Commentaries: Romans (1985; repr., Leicester, England: lnterVarsity, 1994), 6:191. 26. Ibid.

313

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(I) in opposition to Snlp11m· (Catholic) and (2) in harmony with Scripture

(Protestant). The A11g.d1111;e. Tl I F ll I

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Johann Eck d1alll'll~l·d Protl'stants: "Therefore it thus is dear that the Church is ol. 257 (A Select Library of the Nian,· ttnd l'ost-Nicene 1-iuh,·n of the Christian Church. Smmrl Srrir.,. ,·,l. Philip Schaff and Henry Wace, I< :rand Rapids, Ml: Ecrdmans. 1988], 12. U. 14.

14:517). Ante-Nicenr huh,·n, 5:51,~ ~ '.!. Nicenrttnd /'mt N111·11r /·;11/,r,,, S,·11111,I S,·m·,, I /4:5 I 8. A Select !.ilmll'y 11/ t/11· N,,m,· ,111,I J•,,., N111·111· J-;11J11·r., o(t/11· Uiri.o1i,111 Francis Turrctin ( I (12.1-1687) argues that infants 11111st belong to bclit'ving parents, or at least one of them who believes, and are not to be cxcludcd from baptism any more than they were excluded from circlimcision. 2 ~ He admits that covenants are primarily and principally between adults but claims this doesn't prevent inclusion of infants. He claims that because infants were brought to Christ, they can be baptized, for children of believers are holy and so ought co be baptized. 26 Vatican Council II (1963-1965) allows lay persons to baptize when death is imminent and neither priest nor deacon is present. 27 Baptism is entrance into the Catholic Church, and without chat entrance, there is no salvation. lH Again we note that this is contrary to the Catholic dogma-no salvation outside the Catholic Church. The Catechism of the Catholic Church (1994) states chat immersion under water symbolizes the cacechumen's burial into Christ's death, followed by rising from the water as a symbol of His resurrection. 29 Baptism is called "the sacrament of faich." 30 Yet in utter contrast co faith and immersion, infant baptism is given priority for Catholics, for the "sheer gratuitousness of the grace of salvation is particularly manifest," for "all sins are forgiven, original sin and all personal sins, as well as all punishment for sin." 31 The Catechism refers to two biblical passages-immersion into Christ's death and resurrection and household baptisms where infants "may also have been baptized." So an unwritten possibility is given as much or more weight than a biblical directive (Rom. 6:3-11). There is a paradox between the possibility of no salvation for infants who die unbaptized and the claim that God "is not bound by his sacraments." 32 If God is not bound by the sacrament of sprinkling, then why can't He save without it? If the eternal future of an infant is unsure because the sacrament was 23. Martin Chemnitz, Examination of the Council of Trent, trans. Fred Kramer (Sc. Louis, MO: Concordia, 1978), 2: 140. 24. Ibid., 2: 143-146. 25. Francis Turrerin, Institutes, trans. George Musgrave Giger, ed. James T. Dennison Jr. (Phillipsburg, NJ:

P&R, 1997), 3:383 ( 19.11.1 5). 26. Ibid., 3:415-417 ( 1').20. 'i-9). 27. 7he Dornments of V,11im11 II, nl. Walter M. Abbott (New York: Herder and Herder, 1966), l .\

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MENNO SIMONS ANI > I IIS Tl IEOLO. Ibid., 94. 40. Ibid., 515. 41. Ibid., 148 1/4'>. /4(,1

J.C. Wenger (1956; repr., Srn11

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in1roduces the 1hird phaM', Thi., indiGlll'S that d1l' ti111c ol j11di-;111l·nt l'IHls wlH·n another "time comes," thC' t inll' of the "sain1s 1akini-; pm.\l'ssion of the kingdom" at the Second Advenl. This 1ripk· 1ime sequenct.· is repeated in Daniel 7:2)---27. This time sequence places the investigative phase of' illl' judgment prior Ill illl' Second Advent. Daniel 8: 11-14 reveals why the little horn should be judged: [This horn will] set itself up to be as great as the commander of the army of' 1hl· LORD; it took away the daily sacrifice [tdmid, not only sacrifices, but all the daily ministry of Christ in heaven's sanctuary) from the LoRn, and his sanctuary was thrown down. Because of rebellion, the LoRo's people and the daily sacrifice [ttimirl mini., cries) were given over to it. It prospered in everything it did, and truth was thrown to the ground. Then I heard a holy one speaking, and another holy one said to him, "How long will it take for the vision to be fulfilled-the vision concerning thl· daily sacrifice [tdmid ministries), the rebellion chat causes desolation, the surrender of' du· sanctuary and the trampling underfoot of the LoRo's people?" He said to me, "Ii will cake 2,300 evenings and mornings [literal days as in creation; Gen. I :5, 8, 13, I'), 2.\,

31); chen the sanctuary will be reconsecrated." (Dan. 8:11-14)

The counterfeit priestly ministry on earth is just as unauthorized as the _kwish priestly ministry after Calvary. Since the cross, the only legitimate prit.-stly ministry is Christ's ministry in heaven. The abomination that causes desolation is the counterfeit priestly ministry on earth, which deflects attention away from Christ's authentic priestly ministry in heaven. The question is raisedhow long will this abomination detract from Christ's ministry? The answer is as follows: The vision (Hebrew, /:ldzon [Dan. 8:1-2, 13, 15, 17, 26; 9:21, 24; 10: 14; 11: 14], meaning the entire vision, of which the vision mareh is a segment [Dan. 8:26; 9:23; 10: 1, 7, 16]) "concerns the time of the end" (Dan. 8: 17b). The entire vision (l:zdzon) reaches from the time it was given (third year of Babylonian king Belshazzar, Dan. 8: 1) to the time of the end. That means i1 begins at the time of the kingdom of Babylon ;rnd spans the kingdoms of MedoPersia, Greece, and Rome (pagan and papal) and lasts till the time of the end. In order to cover such an expanse of time, the 2,300 days must be 2,300 years, which concurs with a prophetic day representing a literal year (Num. 14:34; Ezek. 4:6). What is to take place at the end of the 2,300 years? The sanctuary (must be the heavenly sanctuary as the earthly temple was destroyed in A.I>. 70) will be "cleansed" (KJV; NKJY), "cleansed and restored" (NASB), "emerge victorious" (NEB), "restored to its rightful state" (RSV), and "wrongs of the sanctuary be righted" (Goonsl't-:1m). These interpretations suggest chat, after 2,300 years, the sanctuary is deansl'll and restored to its rightful place. Ml

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In the type, every year, the I )ay of At