“This view … could allow for the ‘man of lawlessness’ to be the Roman Catholic church in its exaltation of the Pope, the bishop of Rome, to the position of vicar of Christ, asserting his infallibility ex cathedra, his granting of dispensations, and proclaiming of the meritorious status of pilgrimages, the doctrine of transubstantiation and the continual sacrifice of Christ.”
“Some identify the hinderer as some power in society that is in competition with the goals of the lawless one. They see the Roman emperor as the hinderer…. Paul, however, indicates that the Thessalonians already know about the operation of hindrance of evil…”
The man of lawlessness, in the style of Nebuchadnezzar in Daniel 3:1-7 or Darius in Daniel 6:6-9, claims all the power and prerogatives of a god. He makes himself the final point of loyalty for all his subjects. He opposes every object of worship other than himself, exalts himself above them and even inserts his own authority above the God of the Bib
“False teaching produces false living.”
God set forth a plan with a definite purpose; it would unfold according to specific principles embedded within the triune God himself and consistent with the final purpose.
Jesus’ authoritative command as Lord of heaven and earth is accompanied by the assurance of his presence even to the end of the age.
Those who repent unto the forgiveness of sins are the true candidates for baptism.
Daniel’s prayer of repentance and intercession in Daniel 9 gives quite a remarkable lesson in how to pray and for what to pray.
Unbelief has many shades of dark and darker hues; it appears in the regenerate under a variety of circumstances, but increasingly engulfs the unregenerate.
Charles Spurgeon’ preaching consistently and profoundly gave exposition to central features of God’s saving work. This brief article will probe Spurgeon’s focus on substitutionary atonement as the connecting link between the other aspects of imputation.