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.
Martin Collins contends that the effectiveness of a law is found in its purpose and intent rather than the letter. The blind spots to God's Law unfortunately are found in the spiritual application or principle rather than a specific motor behavior. Christ . . .
John Ritenbaugh, countering the naive assumption that the spirit of the law does away with the letter, insists that without the letter, there is no spirit because no foundations are possible. Writing the laws on our heart does not occur magically, but is a. . .
John Ritenbaugh asserts that things written in the Old Testament were written entirely for Christians. The operations of both the Old and New Covenants overlap. The differences focus on justification, access to God, and eternal life, but not doing away wit. . .
Many Protestant denominations teach that God's law is done away. Earl Henn proves that II Corinthians 3:7 does not support this.
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.
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls. . .
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted. . .
The Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, was a time of intense political and intellectual fermentation.
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
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. . .
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