Thoughts on the Law, Freedom and Grace
Some Thoughts on God’s Law, Grace, and Freedom in Christ
From time to time I get questions and if I think others might find it interesting, I post it to my blog post. My goal in writing this is simple: to help us all stay on the same page biblically so we can love one another well and protect the purity of the gospel and walk in unity especially since we are doing a Seder dinner for Easter and that might confuse people not used to celebrating a feast day.
First, words matter. I want to be on the same page so it’s not a problem of interpretation of terms. Here are 3 of the main words (there’s more!) that I’m most concerned about what we understand when we say Torah:
Torah often refers to the first five books of the Bible (the Pentateuch), but in the Psalms and elsewhere it also means God’s entire revealed will and life-giving guidance. In Psalm 1 the blessed person delights in and meditates on Yahweh’s torah day and night…
Mitzvah / Mitzvot Direct, authoritative orders from God; specific prescriptions or injunctions (e.g., "do this" or "don't do that"). Often tied to explicit commands like those in the Ten Commandments.
Mishpat Judgment or ordinances. God's righteous decisions, rulings, or verdicts; what the divine Judge declares right and just.
1. What does it mean that Jesus “fulfilled” the Law?
“Fulfill” (pleroo in Greek) means Jesus brought the Law and Prophets to their intended goal and completion (to complete its story). He did not throw them in the trash; He:
Perfectly obeyed them (where Israel and all of us failed).
Climatic Fulfillment: Completed their sacrificial and ceremonial system in His death. His once-for-all sacrifice ended the need for any further animal sacrifices or temple rituals (Hebrews 10:10–14)
Typological fulfillment: Brought into reality what they pointed to (temple, priesthood, festivals, sacrifices, clean/unclean, etc. all find their true meaning in Him and were “shadows” and He is the reality).
Moral and Ethic Fulfillment: Authoritatively interpreted God’s will, often intensifying the moral demands (anger as murder in the heart, lust as adultery in the heart, etc.).
Key passages:
Matthew 5:17–20 – Jesus fulfills, not abolishes, and then deepens the moral demands throughout the Sermon on the Mount.
Romans 10:4 – “Christ is the end of the law for righteousness to everyone who believes.”
The word “end” can mean goal, culmination, and termination as a covenant of righteousness.
Galatians 3:24–25 – The law was a guardian to lead us to Christ, but now that faith has come, we are not under that guardian.
Colossians 2:16–17 – Food laws, festivals, and Sabbaths are described as shadows; Christ is the substance. Taken together, evangelical theology concludes: Jesus fulfilled the Old Testament law as a covenantal system. It still reveals God’s character and moral will, but it no longer functions as the binding covenant administration for God’s people. Our covenant is the New Covenant in Christ. The New Testament is very explicit that Christians (Jew and Gentile) are no longer “under the law” in the Mosaic, covenantal sense:
Romans 6:14 – “You are not under law but under grace.”
Romans 7:4–6 – We have “died to the law” through the body of Christ so that we may belong to another, Christ.
Galatians 5:18 – “If you are led by the Spirit, you are not under the law.”
These verses do not mean “no rules,” but they do mean:
The Mosaic Law is not your covenantal master, your way of being right with God, or your governing framework in the same way it was for Israel at Sinai.
2. What’s the role of Obedience to God’s word?
We are called to obey God’s commands and The New Testament still calls believers to a life of obedience:
John 14:15 – “If you love me, you will keep my commandments.”
1 John 2:3–4 – We know we know Him if we keep His commandments.
It's enabled by the Spirit: The law is written on believers' hearts (Jeremiah 31:33; Hebrews 8:10), and the Holy Spirit produces obedience (Romans 8:4)
It's not burdensome: "His commands are not burdensome" (1 John 5:3) when motivated by love and empowered by grace.
It's distinct from legalism: We obey because we're already accepted in Christ (not to earn acceptance). Gospel obedience is joyful and relational, not meritorious.
The question becomes: Which commandments describe God’s will for us under the New Covenant? Which leads to… Evangelicals have often distinguished the OT laws in three broad categories:
Moral law – rooted in God’s eternal character; universally binding (e.g., Ten Commandments, summarized by love for God and neighbor). The New Testament very explicitly reaffirms and intensifies the core moral content of the Old Testament:
Ceremonial law – dealing with sacrifices, priesthood, temple, clean/unclean, festivals, etc.; these pointed to Christ and are fulfilled in Him. (Hebrews 7–10). We do not bring animal sacrifices; we offer our bodies as living sacrifices (Romans 12:1). Circumcision – fulfilled in heart-circumcision (Romans 2:28–29; Philippians 3:3). Physical circumcision is not required for Gentile believers (Acts 15; Galatians 5:2–6). Clean / unclean food and ritual purity – fulfilled in Christ; the focus now is moral and spiritual purity, not dietary (Mark 7:18–23; Colossians 2:16–23).
Civil/judicial law – Israel’s national laws (penalties, land rules, theocratic regulations), specific to Israel’s life as a nation under that covenant. Stoning, civil penalties, and national regulations (e.g., land laws) applied to Israel as a theocratic nation and much of it was designed to make Israel Holy or Set apart and different from the practices of the Canaanites, so is not applicable today. Our holiness has different “Set Apart” practices that wouldn’t make sense back then! However, these laws are still good to know as they teach us about God’s hatred of sin and his concern for justice and are worth knowing and studying and are useful for teaching, reproof, correction and training in righteousness. We have benefited as a nation as we have our own Civil/judicial law and much of it is based on Hebrew law.
Caution: This break down of law is implied in Scripture and is legitimately recognized even to the early church fathers, however, it must be used carefully. But it lines up reasonably well with how the New Testament treats different kinds of OT commands.
3. What about food and sabbath?
Mark 7:18–19 – Jesus declares all foods “clean” (Mark comments: “Thus he declared all foods clean.”).
Acts 10–11 – Peter’s vision: commanded to eat unclean animals as a sign that God now accepts Gentiles, not by dietary law but by faith in Christ.
Romans 14; 1 Corinthians 8–10 – Food choices become a matter of conscience and love, not covenant obligation. One may abstain, but must not bind others’ consciences.
Colossians 2:16–17 – “Therefore let no one pass judgment on you in questions of food and drink…these are a shadow of the things to come, but the substance belongs to Christ.”
Conclusion: You may voluntarily adopt certain practices (e.g., avoiding pork) as a personal discipline, cultural identification, or way of honoring God—but you must not present them as obligations for others or as making you more righteous.
Sabbath:
You are not to be judged or bound as unfaithful for how you handle Sabbath and special days (Romans 14:4–6; Colossians 2:16–17). It is good and wise to embrace a rhythm of weekly rest and corporate worship. Whether you adopt a strict “Christian Sabbath” practice or a more flexible approach, it should be driven by love and freedom, not fear or compulsion. Additionally, we are celebrating the Passover with a Seder dinner, not out of obligation but rather as a teaching tool.
4. A Note on the Hebrew Roots Movement
You may hear teachings from what is called the Hebrew Roots Movement (or similar groups). These believers are often sincere and passionate about recovering the “Jewish roots” of our faith. They encourage observing Old Testament dietary laws, the biblical festivals, a Saturday Sabbath, Hebrew names for God and Jesus, and sometimes more. Their desire to take Scripture seriously and honor God’s Word is commendable. However, this movement revives the exact error the apostles confronted in the Jerusalem Council (Acts 15) and in Paul’s letter to the Galatians. It teaches that faith in Christ is good, but true maturity, full obedience, or right standing with God requires returning to large portions of the Mosaic Law; especially the ceremonial parts Jesus already fulfilled. The New Testament is very clear: those shadows (food laws, festivals, Sabbaths, circumcision) pointed to Christ and are now obsolete as covenant requirements (Colossians 2:16–17; Hebrews 8:13). When any teaching adds “Jesus plus Torah observance” as necessary for Gentile believers, it crosses the line into the very “different gospel” Paul warned against (Galatians 1:6–9; 5:2–4). The Holy Spirit does not lead us back under that old system. Personal conviction is one thing (Romans 14 gives freedom to choose), but requiring these practices for everyone else, or implying that those who don’t follow them are “incomplete Christians,” is exactly what the Judaizers did; and what the apostles rejected.
5. What Laws still apply to Evangelical Gentiles?
Some point to Acts 15:21 ('For the law of Moses has been preached in every city... and is read in the synagogues on every Sabbath') to argue that Gentile believers were expected to attend synagogue and learn/obey the full Torah. However, the verse is James's explanation for why only four minimal requirements were needed: the Torah was already publicly taught everywhere, so Gentiles could access more teaching if they chose (e.g., to fellowship with or evangelize Jews). It is not a command to make full Torah observance mandatory, nor does it equate the early church with the synagogue. The council's clear decision was freedom from circumcision and ceremonial law burdens (Acts 15:10, 19, 28); salvation by grace alone.
Acts 15’s purpose was to give minimal concessions to promote unity and avoid offending Jewish believers. The decree made a low entry barrier for salvation (faith in Christ alone) while promoting harmony in mixed fellowships.
But there is a law that we are to obey:
Paul speaks of believers being under the “law of Christ”:
1 Corinthians 9:20–21 – Paul says he is not “under the law” but is “under the law of Christ.”
Galatians 6:2 – “Bear one another’s burdens, and so fulfill the law of Christ.”
What is the Law of Christ?
Love for God and neighbor (Matthew 22:37–40; Romans 13:8–10).
The New Covenant ethic given by Jesus (e.g., Sermon on the Mount, Upper Room Discourse). The ethical instructions in the epistles (e.g., Romans 12–15, Ephesians 4–6, Colossians 3–4). The law of Christ is not a new set of rules to earn God’s favor; it is the Spirit-empowered life of love that actually fulfills the righteous requirement of the old law (Romans 8:3–4).
6. What about the idea of an “everlasting” ordinance and perpetual states like the priesthood or festivals?
The Hebrew word OLAM can mean for a very long time/for it’s appointed time. Or into the ages (often tied to the duration of a covenantal arrangement). Not always “unchanged in the same form”. Circumcision is a good example. In the OT it was the proper sign. In the NT it’s not explicitly required for Gentiles and insisting on it is condemned! Gal. 5:2-4 says it’s a circumcision of the heart. Even Abraham’s covenant came before circumcision.
Summary: We must gently point people to the finished work of Christ (Galatians 5:1–4);
Affirm that personal convictions (e.g., choosing to keep a feast or avoid pork) are allowed under Romans 14; as long as they are not made mandatory for everyone else and we must protect the weak in faith: Never let anyone bind consciences or imply that those who do not follow these practices are “less spiritual” or “incomplete Christians.” The Jerusalem Council (Acts 15) already settled this for Gentile believers: faith in Jesus plus nothing.
The overarching principle for NT Christians is liberty. WE have Romans 14 freedom in disputable matters. Food and special days are particularly pointed out. The Key is to do it unto the Lord, without judging others and causing others to stumble. You have freedom, however, if your practice is treated as normative for all believers, it becomes a serious matter. Dietary laws, circumcision, strict Sabbath (Saturday) observances, keeping festivals are all acceptable activities if it is not to earn salvation, forgiveness or to maintain our status with God or requiring others to also participate. It is by faith alone, and Jesus alone that we are saved and is never Jesus plus… If someone teaches that any of these Old Covenant practices (dietary laws, festivals, Saturday-only Sabbath, or circumcision) are required for all believers today in order to be fully pleasing to God or to stay in right standing with Him, that teaching crosses the line Paul confronted in Galatians.
Final Encouragement
Nowhere in 2,000 years of church history has the Holy Spirit ever led the Gentile church into greater adherence to the ceremonial and civil aspects of Old Testament law. From the apostles in Acts 15, through the early church fathers, the Reformation, the great awakenings, and every revival since, the consistent direction of the Spirit has been the same: deeper freedom in Christ, not a return to the old covenant shadows. In fact, the person who feels pulled to “go back to the law” for greater righteousness, acceptance, or maturity is, in the language of Romans 14, the weaker brother in faith. The stronger brother (the one resting fully in grace) is called to welcome that person with love and patience (Romans 14:1), but never to let their personal scruples become a new yoke for the whole church. Our freedom was purchased at the highest price; the blood of Jesus. Let us stand firm in that liberty (Galatians 5:1), walk by the Spirit, and extend the same grace to one another that we have received. Jesus plus nothing. Grace alone. Christ alone. That is the gospel we will protect and celebrate together.
From time to time I get questions and if I think others might find it interesting, I post it to my blog post. My goal in writing this is simple: to help us all stay on the same page biblically so we can love one another well and protect the purity of the gospel and walk in unity especially since we are doing a Seder dinner for Easter and that might confuse people not used to celebrating a feast day.
First, words matter. I want to be on the same page so it’s not a problem of interpretation of terms. Here are 3 of the main words (there’s more!) that I’m most concerned about what we understand when we say Torah:
Torah often refers to the first five books of the Bible (the Pentateuch), but in the Psalms and elsewhere it also means God’s entire revealed will and life-giving guidance. In Psalm 1 the blessed person delights in and meditates on Yahweh’s torah day and night…
Mitzvah / Mitzvot Direct, authoritative orders from God; specific prescriptions or injunctions (e.g., "do this" or "don't do that"). Often tied to explicit commands like those in the Ten Commandments.
Mishpat Judgment or ordinances. God's righteous decisions, rulings, or verdicts; what the divine Judge declares right and just.
1. What does it mean that Jesus “fulfilled” the Law?
“Fulfill” (pleroo in Greek) means Jesus brought the Law and Prophets to their intended goal and completion (to complete its story). He did not throw them in the trash; He:
Perfectly obeyed them (where Israel and all of us failed).
Climatic Fulfillment: Completed their sacrificial and ceremonial system in His death. His once-for-all sacrifice ended the need for any further animal sacrifices or temple rituals (Hebrews 10:10–14)
Typological fulfillment: Brought into reality what they pointed to (temple, priesthood, festivals, sacrifices, clean/unclean, etc. all find their true meaning in Him and were “shadows” and He is the reality).
Moral and Ethic Fulfillment: Authoritatively interpreted God’s will, often intensifying the moral demands (anger as murder in the heart, lust as adultery in the heart, etc.).
Key passages:
Matthew 5:17–20 – Jesus fulfills, not abolishes, and then deepens the moral demands throughout the Sermon on the Mount.
Romans 10:4 – “Christ is the end of the law for righteousness to everyone who believes.”
The word “end” can mean goal, culmination, and termination as a covenant of righteousness.
Galatians 3:24–25 – The law was a guardian to lead us to Christ, but now that faith has come, we are not under that guardian.
Colossians 2:16–17 – Food laws, festivals, and Sabbaths are described as shadows; Christ is the substance. Taken together, evangelical theology concludes: Jesus fulfilled the Old Testament law as a covenantal system. It still reveals God’s character and moral will, but it no longer functions as the binding covenant administration for God’s people. Our covenant is the New Covenant in Christ. The New Testament is very explicit that Christians (Jew and Gentile) are no longer “under the law” in the Mosaic, covenantal sense:
Romans 6:14 – “You are not under law but under grace.”
Romans 7:4–6 – We have “died to the law” through the body of Christ so that we may belong to another, Christ.
Galatians 5:18 – “If you are led by the Spirit, you are not under the law.”
These verses do not mean “no rules,” but they do mean:
The Mosaic Law is not your covenantal master, your way of being right with God, or your governing framework in the same way it was for Israel at Sinai.
2. What’s the role of Obedience to God’s word?
We are called to obey God’s commands and The New Testament still calls believers to a life of obedience:
John 14:15 – “If you love me, you will keep my commandments.”
1 John 2:3–4 – We know we know Him if we keep His commandments.
It's enabled by the Spirit: The law is written on believers' hearts (Jeremiah 31:33; Hebrews 8:10), and the Holy Spirit produces obedience (Romans 8:4)
It's not burdensome: "His commands are not burdensome" (1 John 5:3) when motivated by love and empowered by grace.
It's distinct from legalism: We obey because we're already accepted in Christ (not to earn acceptance). Gospel obedience is joyful and relational, not meritorious.
The question becomes: Which commandments describe God’s will for us under the New Covenant? Which leads to… Evangelicals have often distinguished the OT laws in three broad categories:
Moral law – rooted in God’s eternal character; universally binding (e.g., Ten Commandments, summarized by love for God and neighbor). The New Testament very explicitly reaffirms and intensifies the core moral content of the Old Testament:
- Idolatry – forbidden (1 Corinthians 10:14; 1 John 5:21).
- Murder / hatred – condemned (1 John 3:15; Matthew 5:21–22).
- Adultery / sexual immorality – prohibited (1 Corinthians 6:9–20; 1 Thessalonians 4:3–5).
- Stealing, lying, coveting – prohibited (Ephesians 4:25–28; Colossians 3:5–9).
- Honor parents – reaffirmed (Ephesians 6:1–3).
- Love your enemies, forgive, be generous, be truthful, reject greed, etc. – repeatedly commanded.
Ceremonial law – dealing with sacrifices, priesthood, temple, clean/unclean, festivals, etc.; these pointed to Christ and are fulfilled in Him. (Hebrews 7–10). We do not bring animal sacrifices; we offer our bodies as living sacrifices (Romans 12:1). Circumcision – fulfilled in heart-circumcision (Romans 2:28–29; Philippians 3:3). Physical circumcision is not required for Gentile believers (Acts 15; Galatians 5:2–6). Clean / unclean food and ritual purity – fulfilled in Christ; the focus now is moral and spiritual purity, not dietary (Mark 7:18–23; Colossians 2:16–23).
Civil/judicial law – Israel’s national laws (penalties, land rules, theocratic regulations), specific to Israel’s life as a nation under that covenant. Stoning, civil penalties, and national regulations (e.g., land laws) applied to Israel as a theocratic nation and much of it was designed to make Israel Holy or Set apart and different from the practices of the Canaanites, so is not applicable today. Our holiness has different “Set Apart” practices that wouldn’t make sense back then! However, these laws are still good to know as they teach us about God’s hatred of sin and his concern for justice and are worth knowing and studying and are useful for teaching, reproof, correction and training in righteousness. We have benefited as a nation as we have our own Civil/judicial law and much of it is based on Hebrew law.
Caution: This break down of law is implied in Scripture and is legitimately recognized even to the early church fathers, however, it must be used carefully. But it lines up reasonably well with how the New Testament treats different kinds of OT commands.
3. What about food and sabbath?
Mark 7:18–19 – Jesus declares all foods “clean” (Mark comments: “Thus he declared all foods clean.”).
Acts 10–11 – Peter’s vision: commanded to eat unclean animals as a sign that God now accepts Gentiles, not by dietary law but by faith in Christ.
Romans 14; 1 Corinthians 8–10 – Food choices become a matter of conscience and love, not covenant obligation. One may abstain, but must not bind others’ consciences.
Colossians 2:16–17 – “Therefore let no one pass judgment on you in questions of food and drink…these are a shadow of the things to come, but the substance belongs to Christ.”
Conclusion: You may voluntarily adopt certain practices (e.g., avoiding pork) as a personal discipline, cultural identification, or way of honoring God—but you must not present them as obligations for others or as making you more righteous.
Sabbath:
You are not to be judged or bound as unfaithful for how you handle Sabbath and special days (Romans 14:4–6; Colossians 2:16–17). It is good and wise to embrace a rhythm of weekly rest and corporate worship. Whether you adopt a strict “Christian Sabbath” practice or a more flexible approach, it should be driven by love and freedom, not fear or compulsion. Additionally, we are celebrating the Passover with a Seder dinner, not out of obligation but rather as a teaching tool.
4. A Note on the Hebrew Roots Movement
You may hear teachings from what is called the Hebrew Roots Movement (or similar groups). These believers are often sincere and passionate about recovering the “Jewish roots” of our faith. They encourage observing Old Testament dietary laws, the biblical festivals, a Saturday Sabbath, Hebrew names for God and Jesus, and sometimes more. Their desire to take Scripture seriously and honor God’s Word is commendable. However, this movement revives the exact error the apostles confronted in the Jerusalem Council (Acts 15) and in Paul’s letter to the Galatians. It teaches that faith in Christ is good, but true maturity, full obedience, or right standing with God requires returning to large portions of the Mosaic Law; especially the ceremonial parts Jesus already fulfilled. The New Testament is very clear: those shadows (food laws, festivals, Sabbaths, circumcision) pointed to Christ and are now obsolete as covenant requirements (Colossians 2:16–17; Hebrews 8:13). When any teaching adds “Jesus plus Torah observance” as necessary for Gentile believers, it crosses the line into the very “different gospel” Paul warned against (Galatians 1:6–9; 5:2–4). The Holy Spirit does not lead us back under that old system. Personal conviction is one thing (Romans 14 gives freedom to choose), but requiring these practices for everyone else, or implying that those who don’t follow them are “incomplete Christians,” is exactly what the Judaizers did; and what the apostles rejected.
5. What Laws still apply to Evangelical Gentiles?
Some point to Acts 15:21 ('For the law of Moses has been preached in every city... and is read in the synagogues on every Sabbath') to argue that Gentile believers were expected to attend synagogue and learn/obey the full Torah. However, the verse is James's explanation for why only four minimal requirements were needed: the Torah was already publicly taught everywhere, so Gentiles could access more teaching if they chose (e.g., to fellowship with or evangelize Jews). It is not a command to make full Torah observance mandatory, nor does it equate the early church with the synagogue. The council's clear decision was freedom from circumcision and ceremonial law burdens (Acts 15:10, 19, 28); salvation by grace alone.
Acts 15’s purpose was to give minimal concessions to promote unity and avoid offending Jewish believers. The decree made a low entry barrier for salvation (faith in Christ alone) while promoting harmony in mixed fellowships.
But there is a law that we are to obey:
Paul speaks of believers being under the “law of Christ”:
1 Corinthians 9:20–21 – Paul says he is not “under the law” but is “under the law of Christ.”
Galatians 6:2 – “Bear one another’s burdens, and so fulfill the law of Christ.”
What is the Law of Christ?
Love for God and neighbor (Matthew 22:37–40; Romans 13:8–10).
The New Covenant ethic given by Jesus (e.g., Sermon on the Mount, Upper Room Discourse). The ethical instructions in the epistles (e.g., Romans 12–15, Ephesians 4–6, Colossians 3–4). The law of Christ is not a new set of rules to earn God’s favor; it is the Spirit-empowered life of love that actually fulfills the righteous requirement of the old law (Romans 8:3–4).
6. What about the idea of an “everlasting” ordinance and perpetual states like the priesthood or festivals?
The Hebrew word OLAM can mean for a very long time/for it’s appointed time. Or into the ages (often tied to the duration of a covenantal arrangement). Not always “unchanged in the same form”. Circumcision is a good example. In the OT it was the proper sign. In the NT it’s not explicitly required for Gentiles and insisting on it is condemned! Gal. 5:2-4 says it’s a circumcision of the heart. Even Abraham’s covenant came before circumcision.
Summary: We must gently point people to the finished work of Christ (Galatians 5:1–4);
Affirm that personal convictions (e.g., choosing to keep a feast or avoid pork) are allowed under Romans 14; as long as they are not made mandatory for everyone else and we must protect the weak in faith: Never let anyone bind consciences or imply that those who do not follow these practices are “less spiritual” or “incomplete Christians.” The Jerusalem Council (Acts 15) already settled this for Gentile believers: faith in Jesus plus nothing.
The overarching principle for NT Christians is liberty. WE have Romans 14 freedom in disputable matters. Food and special days are particularly pointed out. The Key is to do it unto the Lord, without judging others and causing others to stumble. You have freedom, however, if your practice is treated as normative for all believers, it becomes a serious matter. Dietary laws, circumcision, strict Sabbath (Saturday) observances, keeping festivals are all acceptable activities if it is not to earn salvation, forgiveness or to maintain our status with God or requiring others to also participate. It is by faith alone, and Jesus alone that we are saved and is never Jesus plus… If someone teaches that any of these Old Covenant practices (dietary laws, festivals, Saturday-only Sabbath, or circumcision) are required for all believers today in order to be fully pleasing to God or to stay in right standing with Him, that teaching crosses the line Paul confronted in Galatians.
Final Encouragement
Nowhere in 2,000 years of church history has the Holy Spirit ever led the Gentile church into greater adherence to the ceremonial and civil aspects of Old Testament law. From the apostles in Acts 15, through the early church fathers, the Reformation, the great awakenings, and every revival since, the consistent direction of the Spirit has been the same: deeper freedom in Christ, not a return to the old covenant shadows. In fact, the person who feels pulled to “go back to the law” for greater righteousness, acceptance, or maturity is, in the language of Romans 14, the weaker brother in faith. The stronger brother (the one resting fully in grace) is called to welcome that person with love and patience (Romans 14:1), but never to let their personal scruples become a new yoke for the whole church. Our freedom was purchased at the highest price; the blood of Jesus. Let us stand firm in that liberty (Galatians 5:1), walk by the Spirit, and extend the same grace to one another that we have received. Jesus plus nothing. Grace alone. Christ alone. That is the gospel we will protect and celebrate together.
Recent
Archive
2026
2025
March
May
August
2024
May
August
September
October
2023
January
June
August
October
Categories
no categories
No Comments