This New Testament commentary series reflects a sound knowledge of the text and a gift for practical application of Scripture truth. Some commentaries are primarily linguistic, others are mostly theological, and some are mainly homiletical. This series is expository, doctrinal and practical. It focuses on the main doctrines in each text and how they relate to other Scriptures and what they mean to the reader.
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“A preacher’s ultimate accountability is not to a board, a local church, a denomination, or any other human institution, no matter how doctrinally sound and godly it may be, but to the Lord, who has called and empowered him and who one day will judge him.” (Page 170)
“Elegmos (reproof) carries the idea of rebuking in order to convict of misbehavior or false doctrine.” (Page 157)
“The resources we have from our heavenly Father are power and love and discipline. When we are vacillating and apprehensive, we can be sure it is because our focus is on ourselves and our own human resources rather than on the Lord and His available divine resources.” (Page 17)
“The honorable vessels represent believers who are faithful and useful to the Lord. They are the good soldiers, the competitive athletes, the hard-working farmers mentioned in verses 3–6. By contrast, the dishonorable vessels are the cowardly soldiers, the lazy athletes, and the slothful farmers, defiled people fit only for the most menial, undistinguished purposes. Honor and dishonor therefore refer to the ways in which genuine believers are found useful to the Lord in fulfilling the work to which He has called them. In this sense, all believers should be, but are not always, vessels of honor.” (Pages 87–88)
“In each of those difficult times, men’s ideas were substituted for God’s truth and therefore for God Himself. Under sacramentalism, the church replaced God; under rationalism, reason was god; under orthodoxism, god was sterile, impersonal orthodoxy; under politicism, god was the state; under ecumenism, god was uncritical fellowship and cooperation among nominal Christians; under experientialism, god became personal experience; and under subjectivism, which still reigns in much of Christendom, self has become god.” (Page 104)
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