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.
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.
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.