Greet one another with a holy kiss (1 Corinthians 16:20). Before we titter nervously like preteen school boys at Paul’s exhortation to kiss, consider this: a kiss in New Testament times was used as a warm greeting between those of the same sex. Many countries in Europe, Asia, and the Middle East still kiss on the cheek or on the forehead as a part of greeting one another affectionately. How is this exhortation still relevant to us today, in America?
The book of Revelation is perhaps the most controversial book in the Bible among Christians. Even sincere, Bible-believing Christians seem to come up with more widely varying interpretations of this book than of any other passage or prophecy. The variety and severity of these disagreements can be intimidating or discouraging to the simple reader, who may feel that there is no one Truth to be found within its mysterious pages. But it is vitally important to remember that God did not inspire the writing of Revelation to bring confusion, but hope and joy to his suffering church.
Those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified (Romans 8:30). Here Paul lays out the Ordo salutis, the order of salvation. He describes for us the consecutive steps by which God accomplishes the work of redemption in each person’s life.
Jesus paradoxically describes those as happy who are poverty-stricken in their souls. “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). As upside-down and inside-out as this may sound, if we believe Jesus then we certainly want to know what he is talking about. What does it mean to be “poor in spirit”?
In studying through a difficult passage of Scripture recently, I came across a quote from Charles Spurgeon that applies to every passage of Scripture: “My love of consistency with my own doctrinal views is not great enough to allow me knowingly to alter a single text of Scripture. I have great respect for orthodoxy, but my reverence for inspiration is far greater.
The Bible is gospel-centered. The Bible is not primarily calling you to be a good person, but to trust in the grace of God to make you good enough for heaven.
How often they rebelled against him in the wilderness and grieved him in the desert! They tested God again and again and provoked the Holy One of Israel (Psalm 78:40-41). This passage has been misunderstood by some to support the idea that men and women have an autonomy which God cannot violate and that we, therefore, have the ability to “limit” (as per the KJV) God’s interactions with his creation. It is thought that we have a “sacred free will” which God can not, or will not, violate.
Throughout much of church history there has been great confusion, and even tragic error, regarding the interpretation and use of the Song of Solomon. While some Jewish leaders have been on record discouraging it from being read by any man under the age of 30, Christian leaders have been almost as obvious in their discomfort with the book. One Christian forefather Origen even suggested that it should not be read by anyone who has not first completely crucified all his carnal, fleshly desires.
Why should I be concerned with doctrinal nuances? Isn’t that stuff just for preachers? This is a common question, or at least a common attitude, with which I have come into contact as a pastor. The richly diverse and meticulous language of Scripture, and a careful theology of Scripture, is often seen more as professional jargon for clerics than every day food for the souls of every day people. But nothing could be further from the truth.
We sometimes make the mistake of thinking we must choose between knowledge and passion; but in fact the two feed each other, especially in relation to Jesus (2 Peter 3:11-18). The more we learn about Jesus, the more we will love and trust him; on the other hand, it is impossible to genuinely love or truly trust someone you don’t even know (Matthew 11:28-29; Romans 10:14). This is why knowledge is so important. And this is why every Christian should be a dedicated, life-time learner. A heart cannot be renewed by knowledge that the head never took in.
Christians have for centuries maintained that the doctrine of the Trinity is crucial to the faith. Yet many Christians seem at a loss to understand or explain the Trinity. Why then is the truth surrounding the Trinity so important? Whether Christians are willing to verbalize the question or not, it is a query lurking in the back of many minds. And so it is good to consider the answer. The importance of the Christian doctrine of the Trinity ultimately arises out of the urgency of affirming unequivocally, and yet harmonizing, such Bible passages as these:
From the outset of any discussion about God, his being, and his attributes, there must be the open admission that we cannot possibly fully comprehend an infinite God with our simple and finite minds. Yet, because God has revealed certain things about himself in his Word, the Bible, we must strive to describe God so as to communicate and understand who this God is and how he reveals himself to us. While we cannot fully define God, our best description is nonetheless necessary.
Imputation is the act of one person adding something to another person’s account (Genesis 15:6). As believers in Jesus Christ, we have this clear assurance in Scripture: at the cross, our sins were imputed to Christ and Christ’s righteousness was imputed to us. The imputation of sin, as we see in Romans 5:12-15, is the way that God made for us to be saved. Our sin was placed upon Jesus Christ, and his righteousness was given to us, in order that we be saved.
Not long ago I lead a study on the doctrine of “Glorification” in a systematic theology series for the Baptist Collegiate Ministry at the University of Cincinnati. I was greatly blessed in considering the eventual, promised perfection of the people of God. Yet I was also impressed all over again with the fact that every aspect of our salvation — including even our glorification — is not ultimately about us, but about God.