As the church finds its governance and guide in the steadfast words of Scripture, so do these same Scriptures serve to inform one of the true biblical and evangelical understanding of holy matrimony. Couples desiring to unite themselves in the bonds of marriage ought to understand this biblical view of the marriage relationship.
In the beginning, God spoke and time began. (Gen. 1:1ff) Galaxies came to be; stars and worlds, fauna and flora were birthed in divine thought. Their existence is the very expression of divine creativity. In the climax heavenly imagination, the Artist affirms that “it was very good indeed.” (Gen. 1:31) This pronouncement succeeds the Trinitarian prerogative to shape man in the similitude of his own person.
The Genevan reformer, John Calvin, is famous for (among an abundance other things) his assertion that the heart of man is “a perpetual forge of idols.” (55) This oft-quoted line from the eminent French theologian has been verified throughout the ages in mankind’s own hostile disposition towards the things of God. Man’s refusal to accept the authority of God and insistence that he is his own sovereign has led to a bevy of deceitful and corrupt ideologies and philosophies.
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.
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.
Of the Gospels, it could be asserted that the Johannine version is that which is most replete with cruciform language. Though each Gospel makes its own “turn” towards Jerusalem and, therefore, towards the cross, John’s narrative is uniquely concerned with the Son of Man’s accomplishments on Golgotha’s tree.
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.
As long as man has existed there has persisted the crusade to invalidate the divine. Mankind’s insipid mission to discredit and detach himself from accountability to a higher authority manifests itself in a number of sociological and philosophical ventures, but one avenue that is continually trod by the detractors is that of canonicity.