Theology with Ricky Nazworth

 Apollos is one of the more intriguing figures in the New Testament, mentioned in the Acts of the Apostles and the Pauline Epistles. Though his role is often overshadowed by that of more prominent apostles like Paul and Peter, Apollos was a significant leader in the early Christian church. His background, education, and influence provide valuable insight into the spread of Christianity in the first century. This essay explores who Apollos was, drawing from biblical texts and extrabiblical sources to present a comprehensive profile of this early Christian figure. 1. Apollos in the New Testament The primary source of information about Apollos comes from the New Testament, where he is mentioned in Acts 18:24-28, 1 Corinthians 1:12, 3:4-6, 3:22, 4:6, 16:12, and Titus 3:13. Background and Introduction in Acts : Apollos is first introduced in Acts 18:24-28. He is described as "a Jew named Apollos, a native of Alexandria, an eloquent man, competent in the Scriptures" (Acts 18:24, ES

 The authorship of the Book of Hebrews has been a subject of much debate and speculation throughout Christian history. Unlike other New Testament epistles, Hebrews does not begin with a greeting or a clear identification of its author, leaving scholars and theologians to consider various possibilities. Among the candidates proposed, Apollos emerges as the most compelling choice. His background, theological insight, and rhetorical skills align closely with the content and style of Hebrews. This essay will explore the reasons why Apollos is the most likely author, delving into his Alexandrian roots, his deep knowledge of Scripture, his eloquence, and his suitability when compared to other proposed authors such as Paul, Barnabas, Luke, Priscilla, and Clement of Rome. 1. Alexandrian Influence: The Theological and Philosophical Depth of Hebrews The Book of Hebrews stands out in the New Testament for its profound theological and philosophical reflections. The letter intricately discusses the

 The Neo-Apostolic Reformation (NAR) presents one of the most troubling distortions of evangelical Christianity today. Emerging in the late 20th century, the NAR has gained influence among various charismatic and Pentecostal circles, bringing with it dangerous teachings that undermine the authority of Scripture, distort the nature of Christ’s kingdom, and lead believers into unbiblical practices. As a devout evangelical committed to the authority of God’s Word, I find the teachings of the NAR to be not only erroneous but a direct affront to the purity of the Gospel message and the true mission of the Church. Moreover, its association with Postmillennialism—a belief that Christ will return after the Church has established dominion on earth—further distances this movement from the historic and biblical truth upheld by evangelical believers. This essay will condemn the NAR's practices and beliefs, exposing how they diverge from the true evangelical faith. In doing so, I will also addr

 The book of Acts, written by St. Luke, while not frequently cited in discussions of the Rapture, provides key insights that align with the Post-Tribulation view, particularly the belief that the Rapture occurs after the 6th seal and before the 7th in Revelation. Acts contributes to a cohesive narrative when placed alongside other end-times scriptures like the Olivet Discourse (Matthew 24, Mark 13, and Luke 21), 1 Thessalonians 4, 1 Corinthians 15, and Revelation 6-8. Acts 14:22 reminds us, "Through many tribulations we must enter the kingdom of God." This passage directly supports the understanding that the Church will face significant trials and tribulations before entering God’s kingdom. This aligns with the Post-Tribulation view that believers will endure the tribulation period, particularly up to the opening of the 6th seal in Revelation 6. Here, the Church experiences the trials described in the seals, and the Rapture is seen as occurring right after the 6th seal, befo

 Supersessionism, also known as Replacement Theology, is the theological belief that the Church has replaced Israel as God’s covenant people under the new covenant, which was established through the life, death, and resurrection of Jesus Christ. This view holds that the promises and covenants made to Israel in the Old Testament are now fulfilled in the Church, composed of both Jews and Gentiles who believe in Christ. This belief is rooted in Scripture and has been consistently supported throughout Christian history by early church fathers, Reformers like Martin Luther, and contemporary Evangelical theologians and pastors. The Biblical Basis for Supersessionism The foundation for Supersessionism lies in the New Testament, where numerous passages illustrate the transition from the old covenant, centered on Israel, to the new covenant, centered on the Church. Romans 9-11 is one of the key texts that support Supersessionism. In Romans 9:6-8 , Paul explains that “not all who are descended

 Supersessionism, or Replacement Theology, is the theological belief that the Church has superseded Israel as the people of God under the new covenant, established through the life, death, and resurrection of Jesus Christ. According to this view, the promises and covenants given to Israel in the Old Testament find their ultimate fulfillment in the Church, which is now composed of both Jews and Gentiles who have faith in Christ. This essay will explore the biblical basis for Supersessionism by examining significant passages in the New Testament, including Hebrews 9, Matthew 21, Romans 2, Galatians 3, 2 Corinthians 3, Ephesians 2, 1 Peter, Romans 11, and Hosea. Additionally, we will counter specific arguments presented by Dispensationalists, particularly regarding the interpretation of Romans 11 and Hosea. Hebrews 8: The Superiority of the New Covenant Hebrews 8 focuses on the idea that the old covenant, with its priesthood and sacrifices, was always meant to be temporary. The chapter b