In Jesus' encounter with the rich young ruler, we learn that only God is morally good, the law is good, and the gospel is good.
A Christ-Centered, Bible-Believing Fellowship
Winston-Salem, North Carolina
In Jesus' encounter with the rich young ruler, we learn that only God is morally good, the law is good, and the gospel is good.
The religious leaders had decided to kill Jesus, but not during Passover. But God decreed before time that Passover is precisely when Jesus would be sacrificed.
Jesus gives us what is known as "The Great Commandment"--the summary of the entire law in two simple commands.
There is nothing unusual or impossible that man needs to do in order to find out what God says about salvation from sin. His message of forgiveness is accessible to all people in the “word of faith”—the gospel.
In one succinct and powerful sentence, Paul gives the Christian the glorious truth that Christ is the "end" of the law. It is crucial that Christians understand what this does and does not mean.
Embracing Christ is a "stumbling stone" for the Jews who insist that imperfect works of the law can make a person right with God. Yet, many Gentiles have trusted in Christ and God has saved them based upon their faith.
Chapter 8 of Romans is one of the most cherished chapters in Romans. In the first four verses of this marvelous passage, we find two results of the reality that believers are "in Christ."
Paul has made it clear that we are neither justified by the law nor sanctified by the law. Then is the law sinful? Does it accomplish anything good at all? In this passage Paul provides clear proof that the law is not sinful by outlining three important purposes for the law.
Our identification with Christ in His death means that we are dead to sin. But it also means we are dead to the law. And being dead to the law means we are bound to Christ in a life that brings forth true spiritual fruit.
Law and grace are juxtaposed against each other as we move towards the climax of the chapter. Two important facts about sin and its relationship to law and grace are revealed.
Paul has established that Adam is a "type" of Christ, but he digresses in his argument to show that this typological relationship is primarily one of contrasts, not similarities. Christ did far more than simply cancel out what Adam did; we see two major results of God's overflowing, sovereign, amazing matchless grace.
Considered by many to be one of the most challenging portions of Scripture, this section of Romans gives us two basic truths: the universality of sin and death. Discover how Adam's sin affects all of man.
Thus far, Paul has been an exposition about faith by way of contrasts: apart from works, apart from circumcision -- and now, apart from the Law. He points out two disturbing realities concerning the Law: it invalidates God's promise and eliminates His grace. He emphasizes particularly how it was faith that secured what God has promised, not Law.
Perhaps no other doctrine caused so much turmoil during the Reformation as Sola Fide. Paul brings to our attention three logical conclusions of the fact that justification is by faith alone: it silences man's boasting, it reveals God's oneness, and it confirms the Law's requirements.
After stating a rather overwhelming case for the judgment of all men, Paul now shows that God has intervened to inaugurate a new era. This is the light of the glorious gospel, the very heart of the book of Romans. Paul presents two sides to the transaction we call "justification."
Paul re-emphasizes that Jews are also held accountable to their Law, while covering what the Law can and cannot do.
Romans 3:1-8 gives two very good reasons why God must judge sin and, in the course of doing so, two very important attributes of God are presented: His faithfulness and justice.
After establishing that all men -- both Jew and Gentile -- are guilty before God, Paul begins to answer counter-questions that the Jew would have. But bigger than the answers themselves are what God has revealed about Himself, namely His own faithfulness.
For the Jew, trusting in the Law and circumcision for salvation was dangerous grounds. Paul provides more details about the inherent dangers of moralism, including a lifestyle of hypocrisy, the potential of blasphemy, and an absence of true spirituality.
In this section, this Apostle Paul provides more detail in the case he is making against the Jew -- really, any "moralist" -- by describing how moralism leads to a false sense of security and an attitude of superiority.
How can it be that God is an impartial judge towards both Jew and Gentile? Both have a form of the Law, yet have failed to live it out.
Beginning with chapter 2, Paul's attention is now turned towards the Jews, many of whom believed that their heritage and covenant relationship with God ensured their Divine acceptance. Discover why the hypocrisy, presumption, and complacency of the "moralist" makes him just as guilty as the pagan.
Paul knew that the mixing in of legalistic, Mosaic Law-based practices with the message of the gospel was a terrible danger, that Christians would end up in bondage instead of enjoying their liberty in Christ. He gives a stern warning that Christians must guard their freedom, and two keys to successfully doing so.
Of all the events in human history, no event is more monumental, more immense, more titanic in significance than Christ's atoning death on the cross. Due to the value of the Christ's work at Calvary, we enjoy the tremendous benefit of freedom from guilt.
We observe three more characteristics about Old Testament worship, including its basis in the reality and recognition of God's presence and rule, and the role of external actions.
Have you considered whether your trials are a result of sin and what your attitude should be in these circumstances? Despite the tragic circumstances surrounding Naomi and her daughters-in-law, God graciously intervened. He drew Naomi toward Him by granting her repentance and the ability to embrace Him.
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