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.
Circumcision was the sign God gave Abraham indicating that his descendants would ascend to greatness, acquiring physical and spiritual blessings.
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.
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.
Many use Colossians 2:14 to 'prove' God's law is done away, but is this really what Paul means? Examining the whole counsel of God reveals Paul's intent.
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. . .
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.
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 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.
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.
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.
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. . .
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!
If we surrender to God, allowing Him to shape character in us, He will enable us to live in hope, giving us direct access to Him, giving us a more abundant life.
John Ritenbaugh asserts that the Old Covenant in no way annulled the promises of the Abrahamic Covenant, but was added because of Israel's sins, with the intent of pointing to the need of a Savior. Because the primary focus of Galatians is justification ra. . .
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 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. . .
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. . .
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