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Coffman is the author of a 37-volume verse-by-verse commentary series, which includes every book in the Protestant Bible, which he finished in 1992. It is sold internationally, and serves as an amalgamation of many varying interpretations laid side-by-side for study, along with research into the historical backgrounds of the biblical text. [4] [5]
For if what they produce is the Gospel of Truth, and is different from those the apostles handed down to us, those who care to can learn how it can be shown from the Scriptures themselves that [then] what is handed down from the apostles is not the Gospel of Truth. [4]
The Anchor Bible Commentary Series, created under the guidance of William Foxwell Albright (1891–1971), comprises a translation and exegesis of the Hebrew Bible, the New Testament and the Intertestamental Books (the Catholic and Eastern Orthodox Deuterocanon/the Protestant Apocrypha; not the books called by Catholics and Orthodox "Apocrypha", which are widely called by Protestants ...
Bruce Codex contains the first and second Books of Jeu and three fragments – an untitled text, an untitled hymn, and the text "On the Passage of the Soul Through the Archons of the Midst". Codex Tchacos , 4th century, contains the Gospel of Judas , the First Apocalypse of James , the Letter of Peter to Philip , and a fragment of Allogenes .
Free grace theology is distinguished by holding a strong version of the doctrine of faith alone. Free grace theologies hold that things such as turning from sin, baptism, or perseverance in the faith are not necessary for salvation, but instead hold that these things are necessary for eternal rewards. [96]
1) Because many, being stirred up by John's preaching run to obtain it with zeal. 2) The kingdom is invaded, in such sort that sinners, publicans, harlots, Gentiles, "by the fervour of their repentance, seize it by force, away from the Pharisees and Jews, who thought that it belonged to them alone."
The first passage to be considered is Hebrews 3:1–6. D'Angelo and others regard the larger context of this passage (3:1–4:16) to be the superiority of Christ's message to the Law. While the comparison between Jesus and the angels is based on a number of OT citations, the comparison of Jesus and Moses turns on a single verse, Nu. 12:7.
Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: [John 4:21] but God is to be worshipped everywhere,[Malachi 1:11, 1 Timothy 2:8] in spirit and truth;[John 4:23] as, in private families[Jeremiah 10: ...
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