Having set the foundations for ourn understanding of “Sex, Gender, & the Gospel,” we begin to look at some passages from the New Testament that are sometimes controversial. In this message, we look at a passage describing the relationship between a husband and a wife in a Christian marriage. There we see that the distinct roles in a Christian marriage are a witness to Christ’s work for his Church.
In the third message of this series, we look at the “Fall”—the first human sin and its consequences for us all. An inversion of creation led to the perversion of creation. And that brought a perversion to relations between husbands and wives as well. But embedded in the ancient, sad story is true hope.
Continuing in the foundational part of this series, we see how God’s plan to bless the world is effected in the first Man by his creation, care, commission, command, and companionship. As we go, we’ll see how each of these elements speak to sex, gender, and the Gospel.
Understanding what the Bible and the Christian faith have to say about any topic requires looking at how the topic plays into the Bible’s storyline from Genesis to Revelation. So that’s how we begin this new series. In Genesis 1:26-31, we learn that God seeks to glorify himself throughout the cosmos through the blessing of his most important creation, human beings. This is evidenced in the form and the function of our creation.
Jude concludes his letter with a beautiful doxology. And though it is there to heap praises on God, Jude also uses it to give his readers, facing a daunting task, this confidence: God will hold them fast.
As Jude comes near the conclusion of his epistle, he rattles off three general commands that serve as a guide for how his hearers ought to deal with the false teaching in their midst. They are a helpful guide for us, too.
When we hear "heretic," we often think of a person whose believes are incongruent with Christian teaching, with the Gospel. It's a heresy against orthodoxy (right confession). But there's another type, the moral heretic; it is a heresy against orthopraxy (right living). Jude warns us to beeware of those who consistently demonstrate a lifestyle at odds with the gospel.
A thankful woman spends an expensive bottle of perfume on her Savior; another disciple is incensed at the waste; and Jesus says, "For the poor you always have with you, but you do not always have me" (John 12:8, ESV). How should we take such strong words?
In combating a moral heresy, Jude wrestles with persuading his readers that there really good be wolves in sheep's clothing among them. He does this by reminding them that it would be nothing new. In fact, there may be some in our ranks, he warns us, who are fit to be destroyed.
The short letter by a first Century Jesus-follower named Jude challenges its readers to contend for the faith. It's the message of the letter and, in particular, the letter's opening salvo. In the first few lines, Jude counsels his readers to not panic, to take up arms, and to know the enemy.
Joel promises a future judgement. That's a two-edged sword. On one hand, judgement is hope and comfort and strength for God's people. On the other, quite the opposite is meant for those who oppose God. In this message, we see how these twin fates are met out.
Joel's message suddenly terms from a near-term hope to an unspecified future promise simply described as taking place "afterward." It is a promise of future doom, but that doom is paired with warning and hope, which are even now becoming visible.