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.
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 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.
Paul never taught any Jew to forsake the Law of Moses, but he did warn against Pharisaical additions for the expressed purpose of attaining justification.
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
A summary of the Covenants, Grace, and Law series, reiterating the differences in the Covenants and the respective places of grace and law in God's purpose.
The Law (including the judgments, ordinances, and statutes), far from being done away, shows us our faults and outlines the way of mercy and love—how to live.
As we participate in the New Covenant, we go through the stages of justification, sanctification, and ultimately glorification as part of Christ's body.
Many Protestant denominations teach that God's law is done away. Earl Henn proves that II Corinthians 3:7 does not support this.
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.
John Ritenbaugh, comparing the provisions of the Old Covenant with the New Covenant, suggests that getting to "know God intimately" (by virtue of His placing His Law in our inward parts and our minds- giving us the ability to keep the law in the . . .
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. . .
Not every sin is on the same level, not every punishment is on the same level, nor is every act of obedience or holiness on the same level. Although everybody is measured against the same high standard (Jesus Christ), everybody is not held to the same high. . .
The Book of Hebrews is a must-read for all members of God's church who seek the key for spiritual growth through a meaningful relationship with Jesus Christ.
Although God never intended the Old Covenant to endure eternally, the spiritual law (shared by both the old and new covenants) lasts forever.
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. . .
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. . .
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.
Jesus Christ's priesthood is superior to the Aaronic priesthood because Christ tenure is eternal rather than temporal, guaranteeing both continuity and quality.
Hebrews 1:3-4 describes the dramatic transitional period in which God begot Christ, making Him the only human being who could qualify as our Messiah and Savior.
Early converts from Judaism claimed to accept the Law but had difficulty accepting the Lawgiver. Today, many claim to accept Christ, but will not accept His Law.
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. . .
Hebrews was written to fulfill several needs of the first-century church. One of the most critical was to explain God's opening of eternal life to the Gentiles.
John Ritenbaugh teaches that our spiritual transformation (conversion) gives us the capacity to see Christ and other people, the self, institutions (such as churches or governments) in their true light. Things we formerly deemed important (money, pleasure,. . .
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. . .
The book of Hebrews systematically proves Christ's superiority to patriarchs, prophets, the Levitical Priesthood, and angels, establishing His credentials.
John Ritenbaugh, reflecting on the term "church" observes that it can be applied only to Christianity, and when applied to the term "building," it refers to a spiritual habitation, as is seen in the imagery of Christ the Cornerstone and. . .
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