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 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.
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.
Many people fail to understand the kind of righteousness God is looking for. God wants it written on our hearts—not just a set of dos and don'ts.
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 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 . . .
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 . . .
While the Bible does not contain all knowledge, it does contain foundational principles, enabling people to live in a godly, spiritual manner.
Martin Collins, reminding us that as God's people we should stand out in contrast from the world, mentions that we can sometimes find ourselves assailed by doubts, fears, and lack of joy. When we find ourselves in a state of misery, we need to understand t. . .
Richard Ritenbaugh continues his exposition on the Pharisees, a group seemingly starting off on the right track under Ezra, but getting hopelessly sidetracked over the years, ultimately placing impossible burdens on the people they supposedly served. These. . .
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.
The road that leads to salvation has ditches on either side: legalism and liberalism. God's way perfectly balances and blends law and grace, producing the "new man" within us.
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.
Martin Collins maintains that justice is more a process of doing (exercising justice, mercy, love, humility and faith — in short, the way of give) in all of our interpersonal relations rather than rendering a stern verdict or sentence. God's justice . . .
Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin.
After exploring the philosophical, economic, and social definitions of liberal, conservative, and moderate, Richard Ritenbaugh concludes that in the church we are none of these—we are "God-ists." The world considers us liberals because we a. . .
The Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, was a time of intense political and intellectual fermentation.
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.
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. . .
Early converts from Judaism claimed to accept the Law but had difficulty accepting the Lawgiver. Today, many claim to accept Christ, but will not accept His Law.
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,. . .
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