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.
In a passage like this we see the value of two contexts of interpretation. One, we see that the entire book of Micah and the oscillating themes he employs provide interpretive direction. Two, we see the importance of the larger canonical context of doctrine as each text contributes to the body of doctrine and at the same time yields to its instruction.