Circumcision was the sign God gave Abraham indicating that his descendants would ascend to greatness, acquiring physical and spiritual blessings.
The peace that passes all understanding comes from yielding to God's will, asking Him for a soft, pliable heart to replace the hard heart of stubbornness.
John Reid asserts that if we understand that the "heart" represents what we are, who we are, and how we conduct our lives, then the condition of our spiritual heart should be of the utmost importance to us. The condition of our heart (our inner a. . .
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.
The yoke grievous to bear (Acts 15:10) was not God's law, but an entire package of Pharisaic regulations that had been elevated to the level of God's law.
Why must we put leaven out, yet we do not have to circumcise our boys? Earl Henn explains this apparent contradiction.
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.
We need to learn to judge in a godly manner, putting merciful restraints on our tendency to condemn or jump to conclusions. One size does not fit all.
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.
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.
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. . .
Nominal Christendom cannot see God's law even though it is in plain sight. In Colossians, Paul reiterates or alludes to all but one of the Ten Commandments.
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.
Circumcision is a token, sign, or seal that one was the heir of Abraham. No physical sign has the power to transfer righteousness to the doer.
The new man is a consistent New Testament figure. Charles Whitaker shows that he is one who is reconciled to God and has chosen to collaborate with God in creating a totally new mind—one just like Christ's!
Christ emphasizes that the internal, weightier matters, which change the heart, take precedence over external ceremonial concerns that don't change the heart.
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. . .
Martin Collins suggests that the Pastoral Epistles, emphasizing order, conduct, and appointing sound-minded leaders, generally had more to do with practical matters than with doctrine, focusing upon spiritual principles rather than physical ritual. Paul, f. . .
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. . .
John Ritenbaugh reiterates that everything about the Priesthood of Jesus Christ is superior to that of the Levitical system, which was only intended to serve as a type (a forerunner, shadow, or symbol) of the access to God that Jesus would later fulfill. A. . .
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