Three times, James states, 'Faith without works is dead!' Here's how James' teaching agrees with and complements the teaching of Paul on justification.
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
A summary of the Covenants, Grace, and Law series, reiterating the differences in the Covenants and the respective places of grace and law in God's purpose.
John Ritenbaugh clarifies some difficult terms which Protestant theologians have misapplied, characterizing God's holy law as a "yoke of bondage." If we fail to realize that Paul's focus in the Galatians epistle was justification (rather than the. . .
Acts 5:32 declares that God gives His Spirit to those who obey Him, yet some argue that keeping God's law is not necessary. What is the truth?
God's grace is so wonderful and undeserved that, to many of us, it is almost unfathomable. Perhaps we have such a hard time understanding it because we tend to think of it as a "thing" that God dispenses. John Ritenbaugh shows, however, that "grace" is a t. . .
In Galatians, Paul took issue with the Halakhah, not God's word. Halakhah was a massive collection of human opinion that placed a yoke on its followers.
Righteousness consists of applying the Law's letter and/or intent. Sin constitutes a failure of living up to the standards of what God defines as right.
The two men who go to the Temple to pray contrast in character, belief, and self-examination. Martin Collins shows that, although this parable involves prayer, it is not as much about how to pray as it is about how to be justified before God.
Paul's writings, because of their complexity, are frequently twisted to say that he was anti-law. By denigrating God's law, the unconverted set their own standards.
John Ritenbaugh reiterates that Paul's target in Galatians 2:16 was a syncretism of Judaism with strict Pagan ascetic Gnosticism and certainly not God's law. We need to avoid the Protestant ditch of "Christ did it all" leading to no attempt at la. . .
Galatians 4:9-10 is a favorite crutch of those who claim Christians no longer need to observe God's holy days. However, Paul's meaning is quite different.
Do you realize not one in a hundred knows what salvation is—how to get it—when you will receive it? Don't be too sure you do! Here, once for all, is the truth made so plain you will really understand it!
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and. . .
John Ritenbaugh focuses upon the intent or purpose of the scripture in Deuteronomy 23:2 prohibiting offspring from illegitimate unions (often carrying psychological baggage and irreversible physical damage) from holding offices of responsibility in physica. . .
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation,. . .
This world presents us with a disordered array of religions of all kinds—from atheism to animism, ancestor worship, polytheism, Buddhism, Hinduism, Islam, Judaism, Christianity, and many more besides. Where can we find the true religion, the true chu. . .
Paul never taught any Jew to forsake the Law of Moses, but he did warn against Pharisaical additions for the expressed purpose of attaining justification.
Forgiveness is only the beginning of the grace process, enabling us to grow to the stature of Christ. Paradoxically, grace puts us under obligation to obey.
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