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He has watched her from afar ... Paul Reed has been raising children since he was a child himself, but he wouldn't change his life, even if given an opportunity. That is, until one of his brothers says four little words that shake the foundation of his world. "She's not a lesbian," shouldn't be quite so earth shattering, but suddenly the woman he loves is available, and he'll do whatever it takes to win her over. They call her Friday, and she's hiding more than just her name ... Friday has worked in the Reeds' tattoo parlor for four years. She's become more than just an employee, and she loves being in the middle of something so wonderful. She treasures the way the Reeds live for one another, and she adores the way they take care of their family. She would do just about anything to be part of it, if not for the fact that she doesn't deserve a family of her own. Or does she? Friday is punishing herself for her past, and by doing so, she pushes away the one man who could truly love her. Separately, they're strong. Together, they're vulnerable. As a team, they rock.
In Promise, Law, Faith, T. David Gordon argues that Paul uses “promise/ἐπαγγελία,” “law/νόµος,” and “faith/πίστις” in Galatians to denote three covenant-administrations by synecdoche (a figure of speech in which a part is made to represent the whole or vice versa), and that he chose each synecdoche because it characterized the distinctive (but not exclusive) feature of that covenant. For instance, Gordon argues, the Abrahamic covenant was characterized by three remarkable promises made to an aging couple (to have numerous descendants, who would inherit a large, arable land, and the “Seed” of whom would one day bless all the nations of the world); the Sinai covenant was characterized by the many laws given (both originally at Sinai and later in the remainder of the Mosaic corpus); and the New Covenant is characterized by faith in the dying and rising of Christ. As Gordon’s subtitle suggests, he believes that both the “dominant Protestant approach” to Galatians and the New Perspectives on Paul approach fail to appreciate that Paul’s reasoning in Galatians is covenant-historical (this is what Gordon calls perhaps a “Third Perspective on Paul”). In Galatians, Paul is not arguing that one covenant is good and the other bad; rather, he is arguing that the Sinai covenant was only a temporary covenant-administration between the promissory Abrahamic covenant and its ultimate fulfilment in the New Covenant in Jesus. For a specific time, the Sinai covenant isolated the Israelites from the nations to preserve the memory of the Abrahamic promises and to preserve the integrity of his “seed/Seed,” through whom one day the same nations would one day be richly blessed. But once that Seed arrived in Jesus, providing the “grace of repentance” to the Gentiles, it was no longer necessary or proper to segregate them from the descendants of Abraham. Paul’s argument in Galatians is therefore covenant-historical; he corrects misbehaviors (that is, requiring observance of the Mosaic Law) associated with the New Covenant by describing the relation of that New Covenant to the two covenants instituted before it—the Abrahamic and the Sinaitic—hence the covenants of promise, law, and faith. Effectively, Paul argues that the New Covenant is a covenant in its own right that displaces the temporary, Christ-anticipating, Israel-threatening, and Gentile-excluding Sinai covenant.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html Contents Interpretation of Apostle Paul’s Epistle to the Romans. 3 Interpretation of the First Epistle to the Corinthians of the Holy Apostle Paul 155 Interpretation of the Second Epistle to the Corinthians of the Holy Apostle Paul 310 Interpretation of the Epistle to the Galatians of St. Paul 417 Interpretation of the Epistle of St. Paul to Ephesians. 471 Interpretation of the Epistle of the Apostle Paul to the Philippians. 541 Interpretation of the Epistle to the Colossians of St. Paul 587 Interpretation of the First Epistle to the Thessalonians of the Holy Apostle Paul 639 Interpretation of the Second Epistle to the Thessalonians of the Holy Apostle Paul 673 Interpretation of the First Epistle to Timothy of the Apostle Paul 695 Interpretation of the Second Epistle to Timothy the Apostle Paul 751 Interpretation of Titus. Interpretation of the Epistle of St. Apostle Paul to Philemon. 811 Interpretation of Hebrews. 821
The epistle of Romans is strikingly different from Pauls other writings and also from the writings of the other disciplesparticularly in the aspects of the beginning and of progress of Christian life. Paul wrote about the work of God by the inspiration of the Holy Spirit. If the Holy Spirit inspired only Paul and nobody else, it is imperative that every doctrine on Christian life should be examined and understood with reference to this. From Pauls presentation, beginning from chapter 12, we can infer that God the Father resurrected the Law as Christian ethics after He resurrected His Son. Now, believers can see the Law no longer as that which condemns them but as Christian ethics present in them, which others can see and use to glorify God. This becomes possible when the believer opts for the Law of Spirit of his or her life in Christ Jesus and leans on the Holy Spirit. The deposit of Christs righteousnessChristian ethicsin the believer manifests itself as right relationships with his or her fellow believers, other people around, and figures of authority. The book presents Pauls answer to helping those who struggle with morality or with the Law for salvation and also to helping those who struggle with the Law for pleasing God as believers. The reader is advised to keep the text of Romans open for accompanying study.