Over-emphasis on law produces rigidity and loophole hunters, while over-emphasis on spirit produces emotional imbalance, permissiveness, and lack of structure.
Romans 7:4 says we are 'dead to the law through ... Christ.' What does this mean? The context shows that it refers to the 'old man' that perished at baptism.
The effectiveness of a law is found in its purpose and intent rather than the letter. Love and mercy constitute the spiritual fulfillment of the Law.
The yoke grievous to bear (Acts 15:10) was not God's law, but an entire package of Pharisaic regulations that had been elevated to the level of God's law.
Many say that God's laws have been abolished, even though Jesus taught that until heaven and earth pass away, not one jot or tittle of the Law will disappear.
Things written in the Old Testament were written for us. The differences in the covenants focus on justification and access to God, not doing away with the law.
No part of God's Law has been 'done away'. Jesus came to magnify the law, giving it a far more penetrating, spiritual application. Man flounders without law.
The spirit of the law does not do away with the letter of the law; without the letter, there is no spirit because there is no foundation. Examples show God's will.
The major issue in the Acts 15 decision was not doing away with God's law, but seeking a theological solution to the problem of circumcision and the Pharisaical misconception that it was a recipe for salvation. Within the context of this decision, both Pau. . .
God has given us His Law, which shows us the way of sanctification and holiness. God is in the process of reproducing His kind — the God-kind.
Richard Ritenbaugh points out that it is much harder to keep the law in the spirit than it is in the letter. Applying the spirit of the law enables us to behave the way God does, putting us on the road to perfection. Tithing grudgingly or with a blemished . . .
Many Protestant denominations teach that God's law is done away. Earl Henn proves that II Corinthians 3:7 does not support this.
Richard Ritenbaugh asserts that mechanically keeping the law is only the beginning of righteousness. The broad underlying principles of God's Law are far more stringent than the narrowly stated rules. Principles are broad comprehensive truths covering all . . .
Many people, even in the church, fail to understand the kind of righteousness God is looking for. David Maas shows that God wants it written on our hearts—not just a set of dos and don'ts or rewards and punishments.
While the Bible does not contain all knowledge, it does contain foundational principles, enabling people to live in a godly, spiritual manner.
Mark Schindler, reflecting on Michael Abraschoff's book, It's Your Ship, suggests that just as a captain of a ship wants decision-makers, not just order takers, God expects members of His family to be decision-makers. We cannot follow the example of Satan,. . .
Though the Old and New Testament are complementary to one another, the emphasis of justice in the New Testament switches from national to personal in scope.
Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin.
John Reid stresses that in this time of confusion and rapid change, we have a desperate need for something solid upon which to grasp or embrace. Some of the most secure and solid things we could ever attain would be the myriad promises of God, found enumer. . .
Jesus, showing the spirit of the law, warns against rash divorces, taking oaths, invoking God's name frivolously, realizing that a covenant is binding.
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting l. . .
How we interact with our brethren matters to God! The many miss the mark. It is our job to make sure that we are among the few hitting it.
The Sermon on the Mount contains a explanation of what it takes to be a Christian. Matthew 5:38-42 provides the principles behind the 'above and beyond' attitude.
In the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. The way Jesus approached the Sabbath gives us an example.
Because even Satan can transform himself into an angel of light, we must be careful not to assess goodness by surface appearances. God's goodness is our pattern.
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,. . .
If we understand the function of the Old Covenant as explained in Leviticus, we will better understand the New Covenant and not reject the law of the Savior.
Martin Collins insists that members of God's church must be concerned not only with the letter of the law, but the spiritual intent as well. As we reflect back on the inadequacies or failings in our lives, we must go further than the surface symptoms, real. . .
Protestantism is based on Luther's insistance that Christians are saved by faith alone. But is the really true? Earl Henn explains that the Bible says this of justification, not salvation.
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