The New Covenant Of The Mosaic Law

I examined Jeremiah 13:1-11in these three translations: New International Version (NIV), English Standard Version (ESV), and The Message (MSG); most of the perspectives will be coming from the NIV. The NIV calls this narrative ‘A Linen Belt’, the ESV called it ‘The Ruined Loincloth’, and the MSG called it ‘People Who Do Only What They Want to Do’. The story starts out with God telling Jeremiah to buy a linen belt and not to let it touch water. Jeremiah bought the linen belt and tied it around his waist just as God told him to do. Then God said to him that he should take the belt to Perath (possibly the Euphrates) and hide it in a crevice amongst the rocks. Jeremiah obeyed God, went to Perath and hid the linen belt in a crevice between the rocks. Many days later God told him that he should go get the belt that he hid amongst the rocks and Jeremiah listened to God so he went back to Perath to retrieve the linen belt. Jeremiah retrieved the belt, but now has a belt that is ruined and useless. Then God said, “In the same way I will ruin the pride of Judah and the great pride of Jerusalem. These wicked people, who refuse to listen to my words, who follow the stubbornness of their hearts and go after other gods to serve and worship them, will be like this belt—completely useless!  For as a belt is bound around the waist, so I bound all the people of Israel and all the people of Judah to me, to be my people for my renown and praise and honor. But they

When reading and interpreting biblical law, there are several important features to consider. First, there should be an understanding of the nature of law (“Lecture 1,” 2015). Torah, or תּוֹרָה, is the Hebrew word translated for “law” (Vogt, 2009). Its meaning refers to ‘instruction” or “teaching,” much different than the contemporary world defines the law. Moreover, it carries a “theologically centered” (Vogt, 2009, p. 26) teaching, providing for the ancient Israelites guidance in how to live in such a way that is pleasing to God (Vogt, 2009). Rather than looking at the law from a legalistic approach as is common today, it is important to understand that the Israelites received the law as a gift from God (Psalm 119:111, NIV) upon their deliverance from Egypt.

The tithing (or giving) issue is one that comes up often and that tends to bring up larger issues of law, Christian freedom, grace, generosity, faithfulness and priorities. With this issue, as is true of so many areas of the Christian life and, more specifically, church life, there is broad freedom with respect to many particular decisions or courses of action we might take, provided we take them for biblical reasons and with biblical principles in mind.

“We have a moral responsibility to disobey any law that conflicts with the law of god.” (Paragraph 16)

Covenant and law are both prevalent themes that are used throughout the Old Testament of the Bible. A covenant is a binding contract in which “a kinship bond between two parties” is created when each party carries out assigned expectations established in the making of the covenant (Hahn and Bergsma 1). A law is a binding rule or regulation that is used to regulate the conduct of a community or group of people and is usually enforced by some kind of authority. There are many similarities and differences between covenant and law, and in some cases covenant and law can be connected so that one supports the other. This is especially true when talking about the Mosaic Law and God’s covenant with Israel. In these two items God creates expectations through the covenant, rules and regulations through the Law, and allows for covenant-maintenance by using both together rather than a simple law code.

Busenitz’ article offers an in depth understanding of covenants and how they play a prominent role in the Old Testament life including social, political, and religious settings. The author brings to light the definition of the term covenant and provides specific examples of how the term is used within the 39 books of the Old Testament. Busenitz’ establishes the Old Testament usage of the term, covenant, including how it is phrased,

out of slavery and did as god asked.” This is the land I promised to

Book of covenant also known as the law would be referred to as the Torah. The purpose of the Law was proved that it was impossible for mankind to achieve the law and the need of Jesus Christ’s.

In Romans 7:7-25 we see Paul’s conviction of the law and learning how to live a sanctified life where he claims that the law is not evil but it is present to show sins existence in our life.

Paul was not fighting against the Law of Moses – he knew the law, and that obeying the commandments would lead to happiness. But he also knew that Christ had come to fulfil the law as messiah, and to reconcile the world to himself (2 Corinthians 5:19). He did not interpose rejection of the law, but was polemical of Jewish Christians excluding Gentiles on grounds such as circumcision. As he was later to say of the event, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” (Galatians 3:28)

Throughout the history of the world, God has been working to bring humanity back to him. Due to the loss of constant communion in the fall, God set forth multiple promises to eventually establish his eternal Kingdom, the New Testament, is the culmination of these promises. The Gospels are the most specific in how Jesus Christ fulfilled the covenants God made with Abraham and David. More importantly he is the fulfillment of the new covenant, which washes away sin and brings humanity back into communion with God. What is modeled in the Gospels is reaffirmed in Acts, by the way the church is to function according to the culmination of the Covenants. Acts begins to reveal the great mystery that is the inclusion of the Gentiles in God’s covenant. Paul’s Epistles take the culmination a step further and defend the idea that the fulfillment of God’s covenants does not just affect the people of Israel, but the Gentiles as well. The General epistles teach that the people are no longer bound by the mosaic covenant since the New Covenant was fulfilled via Jesus Christ. Yet practice of the law is still an important factor of the Christian life style even if superseded by the New Covenant. Revelation shows that covenants are leading up to the lord’s victory and salvation of his people. The sins of the Jews and Gentiles are washed away by Jesus the blood of the lamb so in reality the battle is already won because of the New Covenants fulfillment in Jesus. It is clear from

many times in different texts. Some scholars my say that the word covenants is hard to find a true meaning. You will hear the word covenant throughout the Old Testament. I think sometimes when we hear the word covenant only one or two covenants come to mind. There are many covenants throughout the Bible. I will attempt to define and explain five covenants. These five covenants are: Noahic Covenant, Abrahamic Covenant, Mosaic Covenant, Davidic Covenant and the Fifth Covenant or the (New Covenant). In these particular covenants we will find the promises God made with his people. In this paper I will attempted to answer questions which of these

Understanding the dynamic concept of covenant permeates everything God says in His Word and everything He does in a believer’s life. The following word study will examine the text of Exodus 19:1-8. The text begins with an obscure and severely brutalized people who are saved from slavery and are on the verge of a new covenant between God and man. The word in study is the Hebrew word האמנה, translated “covenant.”

The Old Testament is a work that is saturated with the theme of Covenant. There is an ebb and flow of the epic history of the Old Testament. According to some theologists, a covenant was not just an agreement or or a contract; it was a solemn bond established between two or more parties. For example, in Exodus when God flooded the earth, He sent a rainbow to Noah to make a covenant with him and the people of the earth that he would never destroy the earth again with water. A covenant also involved a firm commitment to the relationship. There is a slight difference between a covenant and a contract, however. Covenant involves a person’s whole being for the rest of their life.

Roy L. Aldrich from his article, “Causes for Confusion of Law and Grace,” points out, “One of the principal causes of misunderstanding about law and grace is the failure to define terms.” He then delineates some different meanings of law in the New Testament, e.g. the Mosaic Law (Matt 22:37–40); The Law of Christ (Gal 6:2; Jas 1:25; 2:12); Law as Principle (Rom 3:27; 8:2) and The Pentateuch (Luke 24:44). He goes on to point out that there is contrasting difference between the Mosaic Law and the moral law. The Mosaic Law was filled with, “ceremonial law, civil law, criminal law, sanitary law, governmental law. But the moral law existed before Moses, and continues after the Cross.” Did Jesus bind modern day Christians to these different attributes of the Mosaic Law only or moral law only or both? Paul R. Schmidtbleicher distinguishes between two different thoughts on this. Westminster