Covenant, Breaking

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, 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. . .

Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.

Charles Whitaker, focusing upon Deuteronomy 29:4, where God reveals that He had not given the ancient Israelites an understanding mind "until that very day," discusses His revelation in Deuteronomy 29 and 30. These chapters have four salient them. . .

Gideon incrementally moved from a position of weakness and fear to a position of strength and valor as he increasingly started to trust in God to give victory.

Even though Jacob's offspring have had a special relationship with God, their carnal nature led them to test God's patience, growing more corrupt than even Sodom.

John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken. . .

Israel consistently cycles through God's deliverance, apostasy through idolatry and immorality, God's chastening, national repentance, then deliverance again.

John Ritenbaugh states that Joshua read aloud the blessings and cursings pronounced on Israel (first mentioned in Deuteronomy 27). When the people of Israel obeyed, God blessed them, and when they disobeyed, God cursed them. The economic curses that the Un. . .

John Reid, reflecting on the prophecies in the book of Amos, recognizes that while it applied to our forebears in ancient Judah and Israel, it applies just as certainly to modern Israel, plagued with the same sins as our forebears, guilty of violating its . . .

Accepting the blood of Christ has a cost. If we are to uphold the terms of the covenant, we must give up the sinful life we led in the flesh and obey God.

Martin Collins, returning to the annoying questions asked by the priests in the book of Malachi as to God's alleged tardiness of justice, declares that their call for justice was unwise, considering that they would be fried to a crisp when they received wh. . .