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 New Covenant was designed by God to circumcise the heart, making it possible for God's laws to be written in our hearts and reflected in our behavior.
Things written in the Old Testament were written for us. The differences in the covenants focus on justification and access to God, not doing away with the law.
The yoke of bondage Paul refers to in Galatians was a combination of the code of regulations added by the Pharisees and Gnostic ritualism, not God's Law.
The fault of the Old Covenant was with the hearts of the people. Christ took it upon Himself to amend the fault enabling us to keep the commandments.
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, reiterating that being born again is entirely a spiritual matter, indicates that it is not a doctrine necessary for the achieving of salvation, certainly not as important as faith or sanctification, but it does flesh out some details about. . .
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.
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. . .
Some think Galatians 3:19 means that God's law has been done away. Earl Henn explains how certain misunderstandings have led people astray on this verse.
The effectiveness of a law is found in its purpose and intent rather than the letter. Love and mercy constitute the spiritual fulfillment of the Law.
Charles Whitaker refutes a heresy, stemming from a faulty interpretation of Jeremiah 31:34. Adherents of this heresy hold that God has not yet instituted the New Covenant, as indicated by the fact that the Church is deeply involved in teaching. In point of. . .
John Ritenbaugh insists that this particular topic is attached to the Old and New Covenants, solemn agreements which are eternal (God's Word is eternal) and will not pass away, nor will they be 'done away.' Some things may be set aside for a while, but the. . .
John Ritenbaugh reiterates Christ's superior qualifications as High Priest. After the change from the Aaronic to the Melchizedek priesthood, it was also necessary to bring about a major change in the Covenant. The flaw in the Old Covenant was not in the la. . .
John Ritenbaugh reminds us that everything in life matters; we should carefully consider all things that come in our purview. The instruction of Deuteronomy, written in the last month of Moses' life after wandering in the wilderness for 40 years, enabled I. . .
The Bible shows different forms of holiness, different forms of righteousness, and different forms of love. The holiness of the Old Covenant referred to something cut away, separated, or consecrated for special use—but not inherently moral or ethical. . .
Sin has tainted the most faithful leaders. Most (perhaps all) church leaders have skeletons in their closets, but we follow them as they follow Christ.
John Reid stresses that in this time of confusion and rapid change, we have a desperate need for something solid upon which to grasp or embrace. Some of the most secure and solid things we could ever attain would be the myriad promises of God, found enumer. . .
John Ritenbaugh, reminding us that while we are not yet "all in all" with God"s purpose for us, we will, if we yield to our calling and sanctification, become at one with God, having His laws permanently etched into our mind and character. T. . .
The function of the church is like a teacher's college, preparing the firstfruits and providing them with the needed education and character development.
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