THE religion of the Bible is a frankly supernatural religion. By this is not meant merely that, according to it, all men, as creatures, live, move and have their being in God. It is meant that, according to it, God has intervened extraordinarily, in the course of the sinful world’s development, for the salvation of men otherwise lost. In Eden the Lord God had been present with sinless man in such a sense as to form a distinct element in his social environment (Gen. iii. 8). This intimate association was broken up by the Fall. But God did not therefore withdraw Himself from concernment with men. Rather…

That the words: “In the beginning was the Logos and towards God was the Logos, and God was the Logos” are intended to convey information touching the internal life of the preexistent Christ as related to God is recognized by all, and the difference of opinion concerns merely the question whether the truths expressed are analytically contained in the Logos-name or not. Similarly, there is no dispute about the fact that ver. 3 (of John. i.) makes the preexistent Christ the mediator of creation. The words : “All things were made through Him” admit of no other understanding.^ What remains subject to doubt is…..

…One of these is the question of the precise reference of the chief christological titles employed. Are these titles given to Christ from the point of view of the preincarnate state and thence carried into the incarnate life of the Saviour, or does the Evangelist use them of the incarnate Christ exclusively, so that they lack all bearing on the premundane and preincarnate stages of our Lord’s existence? In the former case their significance will not be confined to the sphere of soteriology, or of christology in its purely soteriological aspect, but will extend into the doctrines of creation and providence, and may even reach up into the ontological problem of the di- vine nature and mode of existence as contemplated in themselves. As indicated by our form of statement there is no absolute alternative involved: reference of these titles to the preincarnate Christ does not exclude, but includes, their application to the incarnate life as well.

…One of these is the question of the precise reference of the chief christological titles employed. Are these titles given to Christ from the point of view of the preincarnate state and thence carried into the incarnate life of the Saviour, or does the Evangelist use them of the incarnate Christ exclusively, so that they lack all bearing on the premundane and preincarnate stages of our Lord’s existence? In the former case their significance will not be confined to the sphere of soteriology, or of christology in its purely soteriological aspect, but will extend into the doctrines of creation and providence, and may even reach up into the ontological problem of the di- vine nature and mode of existence as contemplated in themselves. As indicated by our form of statement there is no absolute alternative involved: reference of these titles to the preincarnate Christ does not exclude, but includes, their application to the incarnate life as well.

That the words: “In the beginning was the Logos and towards God was the Logos, and God was the Logos” are intended to convey information touching the internal life of the preexistent Christ as related to God is recognized by all, and the difference of opinion concerns merely the question whether the truths expressed are analytically contained in the Logos-name or not. Similarly, there is no dispute about the fact that ver. 3 (of John. i.) makes the preexistent Christ the mediator of creation. The words : “All things were made through Him” admit of no other understanding.^ What remains subject to doubt is…..

Sin is want of conformity to, or transgression of, the law of God. Since we are moral and rational creatures, we are of necessity subject to the law of right.
Ignorance of the law lessens the penalty as to degree, but not as to duration. (4) Ability to keep the law is not essential to make the non-fulfillment sin. Sin includes pollution as well as guilt. Insofar as sin is a transgression of the law, it is guilt; insofar as it is a principle, it is pollution. The Bible clearly testifies to sin’s pollution. “The whole head is sick, and the whole heart is faint” (Isa. 1:5);“ the heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer. 17:9)

The doctrinal summary which opens the Epistle, for example, places
the reference to the cleansing of sin (1: 3) firmly within the context of descent and ascent, of Bethlehem and the Mount of Ascension. The same is true 2:9, where Christ’s “tasting of death for everyone”2 picks up the pattern of humiliation and exaltation which forms the basis of Psalm 8 – a pattern which finds its new fulfillment in Him who was made for a little time (or, with Westcott, “a little”)3 lower than the angels. and who was eventually crowned with glory and honour. And this is of course an imperative part of the writer’s theology of priesthood. He is steadily resisting any interpretation of the priestly office which regards it as simply institutional. But throughout his exposition of its eternal character. he is equally anxious to safeguard any suggestion that Christ was…..

THE religion of the Bible is a frankly supernatural religion. By this is not meant merely that, according to it, all men, as creatures, live, move and have their being in God. It is meant that, according to it, God has intervened extraordinarily, in the course of the sinful world’s development, for the salvation of men otherwise lost. In Eden the Lord God had been present with sinless man in such a sense as to form a distinct element in his social environment (Gen. iii. 8). This intimate association was broken up by the Fall. But God did not therefore withdraw Himself from concernment with men. Rather…

It is significant that this glorious dwelling place of God and His people is described as the holy city. Cities are places where there are many people, and people interact with each other. This isn’t isolation, but a perfect community of the people of God.

iii. The Christian concept of heaven as a city – a place of life, activity, interest, and people – is very different from….

It is significant that this glorious dwelling place of God and His people is described as the holy city. Cities are places where there are many people, and people interact with each other. This isn’t isolation, but a perfect community of the people of God.

iii. The Christian concept of heaven as a city – a place of life, activity, interest, and people – is very different from….