The work of the third member of the Trinity has been the hinge upon which innumerable church councils and debates have revolved. The prominence and priority of the Spirit in the life of Christian is, indeed, a hotly contested subject. Throughout the Scriptures, the Spirit is commonly associated with God’s “creative power” and the “newness of life” that comes from the proclamation of God’s Word.
It is my estimation that one of the unheralded misconceptions regarding Christ and his earthly ministry is his own relationship and teaching on money. The commonly accepted understanding of Jesus’s life is that he was indigent, the offspring of penniless parents who could barely afford the lowest tier of sacrificial animal at his purification.
The undercurrent of the Acts of the Apostles is an uneasy one, to say the least. After the murder of their revolutionary leader, it was thought that Jesus’s disciples would disperse and his teachings dissipate. But, in fact, the exact opposite occurred. Jesus’s message of forgiveness spread like wildfire throughout the known world. The world was subsequently “turned upside down” by the apostles’ doctrine.
When one refers to the “Synoptic Problem,” one is endeavoring to address a fundamental question in Scriptural textual criticism: “What is the best explanation for the textual similarities and differences between Matthew, Mark, and Luke?” (Baum, 911) How one determines a solution to this supposed problem discloses the source of one’s faith.
The primary thrust of Wired for Intimacy concerns the biological ramifications of pornography on the brain, especially in males. Struthers asserts that pornography not only subverts the divine gift of sex through the vilest forms of debauchery, but also fundamentally alters the male brain through cheapened, corrupted versions of what God intends to be holy and beautiful.
In John’s Gospel, one can find perhaps the most oft-quoted and debated scene in all of Christendom, that being the twilight conversation between Jesus himself and Nicodemus, the Pharisee. Nicodemus solicits the Savior at dusk, certainly betraying his consternation in engaging this Galilean carpenter turned miracle worker.
Integral to one’s understanding the book of Acts is a working knowledge of Luke’s intent in the account of his Gospel. In the preface to his Gospel, Luke writes that he is desirous that one named Theophilus might “know the certainty of the things about which you have been instructed.” (Luke 1:3–4) The rest of the Lukan account revolves around this premise.
One of the more intriguing sayings of Jesus which is recorded in each of the Synoptic Gospels is his comparison of the disciples of God to the “salt of the earth.” Found in Matthew 5:13; Mark 9:49–50; and Luke 14:34–35, one can read a similarly repeated axiom of the Lord Jesus. Yet, when one considers the contextual surroundings in each instance, a different hue is cast upon this illustrious saying.