John Ritenbaugh, focusing on the description of the New Covenant in Hebrews 8:10, reminds us that, although God never intended the Old Covenant to endure eternally, the spiritual and immutable law (shared by both the old and new covenants) was to last forever. God did not nail His holy Law to the cross, as major Protestant denominations mistakenly declare. Rather, God nailed the penalty for our past sins, paid for by the blood of Jesus Christ, to the cross. The wages of sin is death. When Jesus Christ fulfilled the Law, He not only provided a model as to how His called-out ones are to keep it, He magnified it and raised the standards of compliance, targeting not only behavior, but motive—the whole spiritual process which underlies any sin. To give His called-out ones the ability to reach these higher standards, He gifted them with the Holy Spirit, thereby empowering them to displace carnality with Godly character. God does not create such character by fiat. Rather, it grows steadily with our determination to participate and cooperate with God. The purpose of all of God's covenants with mankind is to create character and stop sin. The New Covenant, as explicated by Hebrews, contains "post graduate" responsibilities far beyond the letter-of-the-law instructions given in Leviticus. Unlike the faulty Protestant assumption that Christ has done all the work of salvation, Christ warns His people that they must soberly count the cost because of the vastly higher standards established in the New Covenant. Christ promises, through the means of His Holy Spirit, the power to do His will, thereby giving His people the necessary tools to achieve membership in the family of God.
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
Martin Collins reminds us that God's Law is a permanent and eternal entity. Because of its everlasting guideposts, people can order their lives by it; it is intended for human benefit, and should be used for illumination. Many denominations foolishly proclaim that God's laws have been abolished, replaced by a milder form of cheap grace, even though Jesus Christ teaches that until heaven and earth pass away, not one jot or tittle of the Law will disappear. Christ insisted that He did not do away with the Law; the apostle Paul insists that we establish the Law, and Christ elaborated and magnified the Law, taking it from the physical and the tradition-bound activities, to the broader spiritual dimension and original intent. The Law must be internalized to enable us to keep it both in the letter and the spirit. Jesus Christ, through His life, modeled for us how to live our lives, demonstrating that God's Law should constitute our second nature, deeply embedded in our heart. Christ's sacrifice enabled us to have forgiveness for our sins. We commemorate His sacrifice annually on the eve of Passover. The Law of God must be perpetual by its very nature; right is always right. Could we worship a God who gives us an imperfect or mutilated law? Our flaws or weaknesses do not present a reason to abolish the Law. The Law is just and good; every command of God is for our protection, flagging areas of potential danger. God's Law is not intended for salvation, but for revealing to us our sins so that we may overcome them. When we tamper with Law, we do away with all standards, nullifying all accurate measurements. In all things, we must seek God's will, but we will not find it in human reasoning. The Law of God is pure, perfect, and sure. Paul assures us that God's Law is holy and spiritual, even though the law of sin militates against it continually until we mortify our human nature. When we are conformed to Christ through His Holy Spirit, holiness will be our nature.
John Ritenbaugh affirms that, contrary to Protestant misconception, no part of God's Law has been done away or set aside. Christ Himself torpedoed this notion by His proclamation in Matthew 5:17, "I did not come to destroy, but to fulfill." The balance of Matthew 5 magnifies, intensifies, placing a far more binding penetrating spiritual application of the law. The irony of the antinomian argument is that it is impossible tp keep God's law in the spirit without also keeping it in the letter. Without Torah (law, teaching, precepts, judgments, ordinances, instruction), man flounders. David realized that God's law, by revealing our flaws (the hidden plaque of our secret sins Psalm 19:12), when coupled with the power of God's Spirit, is a major tool for cleaning us up spiritually, equipping us to live in God's Kingdom.
John Ritenbaugh reminds us that under both the Old and New Covenants, refusal to keep to keep God's Law severs our relationship with Him. Like loving parents who give rules to their children to protect them from danger, our Loving Father has given us His Spiritual Law to protect us and bring us quality life. In the manner of Satan the Devil, who convinced Adam and Eve that God's commands restricted freedom, the misguided proponents of the anti-law bias or mentality have convinced many in our former fellowship that the Sabbath, the Holy Days, tithing, and food laws are harsh and restrictive elements of Old Covenant bondage. New Covenant justification does not do away with God's Laws (nor with human nature or carnality for that matter) but creates the circumstances through which faith is enhanced, producing sanctification and purification, bringing God's purpose (to restore all things) to perfection.
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