The Tabernacle is a visible picture, or model, showing us how we come to God through Jesus. From the foundations of the world, there’s only been one way. Jesus is the way.
This question of whether a person can lose his salvation is not an abstract question. It touches us at the very core of our Christian lives, not only with regard to our concerns for our own perseverance, but also with regard to our concern for our family and friends, particularly those who seemed, for all outward appearances, to have made a genuine profession of faith.
Apollinarianism granted Christ a human body but not a complete human soul. But if Christ was to have a real incarnation it was necessary that He add to His divine nature not merely a human body but also a human mind or soul; for humanity consists not merely in the possession of a body but of a body and soul.
Arian theology holds that Jesus Christ is the Son of God, who was begotten by God the Father with the difference that the Son of God did not always exist but was begotten within time by God the Father, therefore Jesus was not co-eternal with God the Father.
An irrational abject attitude of mind toward the supernatural, nature, or God, proceeding from ignorance . . . a belief in magic or chance, or the like is the definition of superstition.
The Gospels indicate that Jesus’ full humanity as David’s heir, and full divinity as the ruler of the universe, relate closely to his role as Christ and to the “good news” or “gospel” he announced.
We have canonical evidence. We have extra-canonical evidence. We have evidence from Josephus. We have evidence from other early Christian sources that are not in the New Testament. We have evidence from the Roman historian Tacitus. We have evidence from Suetonius, and other roman historians, so we have both biblical and extra biblical evidence that Jesus existed. In addition to that, we have epigraphic evidence; we have archeological evidence.
“The time is fulfilled, and the kingdom of God is at hand. Repent and believe the gospel.” The gospel is the good news proclaiming that the reign of God’s kingdom has come into this world.
When Christians become disciples, become sons of God in that sense there is, of course, a kind of transformation, a kind of likeness with God that happens to us, but that of course is true with Christ in His capacity as Son in ways that go far beyond what any disciple of Christ can claim.
The divinity of Christ says, because He is Lord, because He is God, what He says about himself and about who we are and what the way of salvation is, is authoritative and final. Christianity is definitely Jesus. Without Jesus it would not exist.
He gives us the strength to say “no” to sin, and so, “yes” to God — say “yes” to God — and to say “yes” to obedience. And only God can do that. The Holy Spirit is God, and he does those mighty works in our lives and in our world. He rules over every event. He saves us, literally. He brings salvation that Jesus Christ earned into our lives and makes it ours. And He continues to change us until we meet Jesus someday.
Even though Christians insist that the Holy Spirit is fully divine, and that his works and personhood benefit us in many ways, we often don’t praise Him for these things in our worship, or even petition Him in our prayers.
Christ comes to unite the divine life that is lost in the fall of Adam, back to our humanity. Only if Christ is the one who can bring God and man together can we really say that we have been saved.
There should be no question that the doctrine of the Trinity is true to Scripture. But there should also be no question that it’s a difficult doctrine that took the church hundreds of years to define clearly.
Today’s mentoring processes have been largely replaced by the classroom experience. Instead of a stamp of approval by a mentor, the person receives final grades and a diploma. Knowledge has become more important than wisdom and character. The essence of mentoring is relationship. For the Christian leader, mentoring is the process of developing a man or woman to his or her maximum potential in Jesus Christ in every vocation.
A biblical view of spiritual warfare points to the final establishment of the kingdom of God throughout the whole universe. When we focus too much on the current battle, we lose sight of the cosmic picture in which the real story is not the battle, but the eternal reign of Christ. That vision transformed the early church, and it should be our focus in ministry today.
If Jesus is in the form of God, then He has all the essential attributes of deity, or all those characterising qualities that make God. Thereby, Jesus is in the form of God is God. Paul is merely stating that Jesus did not surrender His divine attributes but chose voluntarily not to use them or to set them aside. Hence surrendering the glory, majesty, and the prerogatives of deity, but not the deity itself.
The issue of the relationship between God as Father and human fathers is very important in our culture, especially because we of course so often experience in the brokenness of modern families-father models who are problematic
The Apostle John in affirming the deity of Jesus Christ in John 1:18, “No one has ever seen God; the only God, who is at the Father’s side, he has made him known”. Thus showing oneness of essence between Father and Son. In addition, Apostle John mentions in John 10:30, “I and the Father are one.” Thereby bearing upon the essential unity. It is interesting that whether the word “one” is neuter in gender, or literally, one thing.
So when the apostle Matthew mentions a prophecy in Matthew 1:21-23, he is quoting from the prophet Isaiah written in 700BC (before Christ incarnate). Is that not mind blowing? The prophecy states in Isaiah 7:14, “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
“Jesus Christ is the same yesterday and today and forever”. Therefore, there are no impossibilities of time and space for what Jesus Christ was He is, and what He is, He was.
So now, you are in God’s work but lost, no feelings and you can’t feel your faith so what do you do? You have to depend on gimmicks and amusements to keep your “employers” (the church board) believing in you, for many of them are using you like Micah from the book of Judges – replacing the works of Christ as the mediator.
Jesus Christ tells us, “Upon this rock will I build my Church.” What did the Lord Jesus Christ mean when He spoke of this foundation? Did He mean the Apostle Peter, to whom He was speaking?
It is impossible to conceive a Saviour more suited to the wants of man’s heart than our Lord Jesus Christ—suited not only by His power, but by His sympathy—suited not only by His divinity, but by His humanity.
The disciples had seen mighty signs and miracles. They had seen the dead raised with a word—and lepers healed with a touch —the blind receiving sight—the dumb made to speak—the lame made to walk. They had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land.
How many clergymen work hard in their profession for a few years, and then become lazy and indolent from the love of this present world?
Are my affections dead toward the world and alive toward God? What engages my mind in seasons of recreation? Can I truthfully say, “How sweet are Thy words unto my taste! Yea, sweeter than honey to my mouth” (Psalm 119:103). Is communion with God my highest joy? Is the glory of God dearer to me than all the world contains?
The drive of man to establish himself by his own efforts, even when these efforts are religious in character, belongs to the sphere of the old man. Yet there is a place for good works.
The presence of God is a dreadful and a fearful thing; yes, his most gracious and merciful appearances; how much more then when he shows himself to us as one that dislikes our ways, as one that is offended with us for our sins?
In matters pertaining to his salvation, the unregenerate man is not at liberty to choose between good and evil, but only to choose between greater and lesser evil, which is not properly free will. The fact that fallen man still has ability to do certain acts morally good in themselves does not prove that he can do acts meriting salvation, for his motives may be wholly wrong.