James Meyers, III begins today’s message with heresies which arose out of Judaism, namely that of the Judaizers and specifically, the two main heretical communities derived from them, the Nazarenes and the Ebionites. James considers the Nazarene heresy reflected in what was opposed at the Council of Jerusalem in Acts 15, but had its own forms which don’t immediately fall within what we would call heresy. The Ebionite heresy is another matter altogether. This heresy had ties to gnosticism and denied the Virgin Birth of Christ and the Deity of Christ. While these two Judaizer heresies differ, they both concern the main question, “What must I do to be saved?”

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Before considering many of the early heresies against which the early church had to contend, James Meyers, III first considers the great philosopher, Plato, because many of these heresies derived from his ideas. James gives an overview of Plato’s philosophy which has filtered down to our own day. Therefore, we can get an idea about how these heresies arose, because we can see many of its effects even today.

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James Meyers, III gives a message on Hosea 6:4-7:16, where the people of God are compared to many things which signify their religious inclinations, but they were not truly pious. Even after a call toward piety and godliness, the people are consumed in their own way and not God’s, leaving God frustrated as to how He will deal with His people. They are like “the treacherous bow,” no matter how accurate their aim toward returning to God, they cannot hit the target. James sees this in light of the church, and cautions Her to true repentance with a contrite heart and broken spirit because these God does not despise.

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James Meyers, III preaches a sermon on Hosea 6:1-3, largely seen in light of our resurrection in Christ. James finds this valid, but only in light of what Hosea originally meant. While the vocabulary is correct, and perhaps the intensity with which it was proffered, what is lacking makes it an ungenuine, and thus illegitimate, repentance. There is a tendency to see repentance and how God works as methodical and mechanical, where repentance must be contrite just as God is true and faithful. We can see this through another of the “Minor Prophets,” the famous story of Jonah to which James alludes before encouraging Christians that while we must truly and honestly pursue God, our great comfort is that He pursues us.

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James Meyers, III begins a new series considering early heresies against which the nascent Church had to combat. However, sadly these heresies live on with different names. James proclaims his desire for the church to return to her fidelity for doctrine to assuage us from such heresies. The lack of doctrine in the contemporary church has given way to these heresies which have permeated the Church. The purpose of this series is to learn about the essences of these heresies that we might know the Truth and remain steadfastly freed by Him, and to defend the hope that lies within us.

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As we have taken a brief overview as to some areas of the New Testament Canon, James Meyers, III considers how we might know what is and what is not Canon. Has God given us a means by which we might distinguish between authentic or inspired books and inauthentic or uninspired books. James gives three main corresponding qualities or attributes which, taken as a whole, give us the means for our own confidence in our New Testament Canon. However, as James clarifies, the work of the Holy Spirit is essential toward this end. Without Him, we cannot see, let alone enter, the kingdom of God, and therefore we are blind and deaf to His Word.

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In this message, James Meyers, III speaks on the fifth chapter of Hosea about the knowledge of God: both our knowledge (or lack thereof) of God and God’s knowledge of ourselves. How known do we desire to be? In our fallen condition, since we are not what we ought to be, we hide from ourselves, from others, and from God fearing complete exposure. However, God knows us and we cannot hide from Him. Rather, we should seek to know Him, and in knowing Him, we know ourselves, and by His grace we no longer hide from others, but expose Christ in us, which is the hope of glory.

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James Meyers, III considers whether the New Testament authors knew they were writing divinely inspired texts, or whether they were unaware and the church later decided they were inspired and, therefore, should be collected into a Canon. This is another secularist position which reflects the Marcionite mood of disregarding the heritage of Old Testament Scriptures. James considers this and discloses some New Testament texts which demonstrate the authors knew they were transmitting an inspired written form for the people of God, just as they would have expected due to the Old Testament dispensation.

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