The term "covenant" describes an agreement made by two parties and "testament" to describe the one-sided commitment made by God to improve the promises.
The covenant God made with Israel at Mount Sinai provides important clues to the whereabouts of the descendants of Israel in modern times.
The New Covenant, which writes God's law onto the heart, in no way does away with any aspect of the law. Works do not justify us, they sanctify us.
God made the New Covenant because Jacob's offspring did not have what it took to fulfill the terms of the Old Covenant. The carnal mind is hostile to God's law.
God is doing more than merely saving people; He is producing children in His image. The difference between the covenants is in the quality of the faith.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Wald. . .
John Ritenbaugh, warning us not to complain about our lack of talents or spiritual gifts, assures us that, if we were called because of our talents, we would be able to brag. However, we were called solely for the purpose of fulfilling what God has in mind. . .
John Ritenbaugh reiterates that God based the awesome promises He gave to His friend Abraham on the patriarch's proclivity to believe Him even when he had only partial and sometimes disturbing information. Abraham remained a lifetime sojourner, owning no l. . .
John Ritenbaugh affirms that the New Covenant of Hebrews 8:8 was given to Israel and Judah, not to the Gentiles. God does not deviate from this pattern; Israel is still involved with the New Covenant. It is not the physical nation, but the spiritual remnan. . .
The quality of leadership affects the morality and well-being of a nation, and the quality of family leadership trickles up to civic and governmental leadership.
John Ritenbaugh, focusing on Genesis 6:5, prior to the Flood, in which mankind's thoughts and intents were evil continually, warns us that a parallel time is on the horizon for those living today. Like our ancient ancestors, we share a habitation with Sata. . .
God's decision to destroy the earth and humankind by a flood was ultimately an act of great love, stopping mankind before his heart became incorrigible.
Richard Ritenbaugh recounts the stormy historical events of ancient Israel, cyclically falling into captivity only to need rescuing again. Was ancient Israel a "failed run" at God ruling a people or did their experience serve a more transcendenta. . .
John Ritenbaugh emphasizes the infinite superiority of Christ's priesthood and one-time sacrifice as contrasted to the repetitive Aaronic sacrifices, which were incapable of remitting sin, purging consciences, or providing access to God. The shadow image o. . .
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance . . .
The Night Much to be Observed is a memorial of the covenant with Abraham, and God's watchfulness in delivering ancient Israel as well as spiritual Israel.
The apostles' inability to drive out the demon teaches that faith is not a constant factor; it will deteriorate if it not exercised through prayer and fasting.
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