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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | relationship of OT law and NT believer | Rom 3:31 | Ray | 113308 | ||
Hi tortoise, I believe your answer is found in the reference in the NASB Study Bible, Matthew 5:17. Romans had been talking about what it means to be a Jew. Romans 2:29, "But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not be the letter; and his praise is not from men, but from God." Here it talks about the importance of having new hearts and new spirits within us, not being concerned about the letter of the law. Romans 3:29 asks if God is the God of Jews only? Romans 3:29, "...Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God/ who will justify the circumcised by faith and the uncircumcised through faith is one. 31 Do WE then nullify the Law through faith? May it never be! On the contrary WE establish the Law." Emphasis on we is mine. Also the slash mark for comparison later. Roman law was to become established on the Ten Commandments. And for us who believe in (Him), who have new hearts within us, our faith is reckoned as righteousness. Romans 4:5, "But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness." Matthew 5:16-20, "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. 17 Do not think that I came to abolish the Law or the Prophets; I/ did not come to abolish, but to fulfill. 18 For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. 19 Whoevern then annuls one of the least of these commandments, and teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. 20 For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Compare/contrast Matthew 5:19, 20 with Romans 4:1-3. Our righteousness, our justification, comes through faith and belief in Him who justifies the ungodly. From the heart, Ray |
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2 | relationship of OT law and NT believer | Rom 3:31 | TMW | 113326 | ||
There is no revelation of any distinctive relationship being set either between God and the angels or between God and the Gentiles which partakes of the character of a true religion, but God has entered into relations with the Jew which results in Judaism, or what the Apostle identifies as the religion of the Jews (Acts 26:5; Galatians 1:13; cf. James 1:26-27) and with the Christian which results in Christianity, or what the New Testament writers designate as "the faith" (Jude 1:13) and "this way" (Acts 9:2; 22:4; cf. 18:26; 2 Peter 2:2). Judaism and Christianity have much in common, for each is ordained of God to serve a specific purpose. Each incorporate similar features in the realm of religion--God, man, righteousness, sin, redemption, salvation, human responsibility, and human destiny; but these similarities do not establish identity since the dissimilarities far outnumber the similarities. There are also remarkable point of likeness between the laws of Great Britain and the statutes of the United States, but this fact does not constitute the two nations one. A complete religious system provides at least seven distinctive features, all of which accordingly are present both in Judaism and Christianity. an acceptable standing on the part of man before God a manner of life consistent with that standing a divinely appointed service a righteous ground whereon God may graciously forgive and cleanse the erring a clear revelation of the responsibility on the human side upon which divine forgiveness and cleansing may be secured an effective basis upon which God may be worshiped and petitioned in prayer, and a future hope It should be made emphatic that to observe distinction between Judaism and Christianity is the beginning of wisdom in understanding the Bible. Theologians of past generations have made no greater mistake than to suppose, despite all the evidence t the contrary, that Judaism and Christianity are one and the same, or as some have said: "One is the bud and the other is the blossom." Judaism has not merged into Christianity. This is a colossal error of Covenant Theology perpetuated to the present day. Inasmuch as the Bible contains both these systems and any comprehensive theology which is systematic at all will distinguish between the two systems, it is to be reckoned but incidental that both are found in the one divine revelation or volume. Howbeit, admittedly they have much in common. These systems doubtless set up conflicting and opposing principles, but since these difficulties appear only when an attempt is made to coalesce systems, elements, and principles which God has separated the conflicts really do not exist at all outside the unwarranted unifying efforts of theologians; in fact, they rather demonstrate the necessity of due recognition of all God's different and distinct administrations. The true unity of the Scriptures is not discovered when one blindly seeks to fuse these opposing principles into one system, but rather when God's plain differentiations are observed. The dispensationalist does not create the great differences as he is sometimes accused of doing. The conflicting principles, such as may be found in the text of Scripture, are observable by all who penetrate deep enough to recognize the essential features of divine administration. Instead of creating the problems, the dispensationalist is actually the one who has a solution for them. If the ideals of an earthly people for long life in the land which God gave unto them (Ex. 20:12; Ps. 37:3, 11,34; Matt. 5:5) does not articulate with the ideals of a heavenly people who, while on the earth, are but "strangers and pilgrims" and enjoined to be looking for and loving the imminent appearing of Christ (2 Tim. 4:8; Titus 2:13; 1 Pet. 2:11), the problem is easily solved by the one whose system of interpretation will be proved rather than distressed by such distinctions. A plan of interpretation which, in defense of an ideal unity of the Bible, contends for a single divine purpose, ignores drastic contradictions, and is sustained only by occasional or accidental similarities, must be doomed to confusion when confronted with the many problems which such a system imposes on the text of Scripture, which problems are recognized by the dispensationalist only as he observes them in such a system as would create them. All Scripture "is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16), but all Scripture is not of primary application to a particular person or class of persons which the Bible designates as such. All Scripture is not about the angels nor about the Gentiles. In like manner, all Scripture is not addressed to the Jew nor to the Christian. |
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