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Hebrews Chapters 8-10: "We Have Been Sanctified" Through the Better Sacrifice, Part 3
by Karl Kemp
11/28/2014 / Bible Studies
We will start here in Part 3 with a discussion of John 20:21-23.
I see no Biblical basis for saying that the disciples received the life giving, sanctifying Spirit before the Day of Pentecost. (However, it is important to understand that the Holy Spirit does a lot of work in us convicting, drawing, revealing, enlightening, teaching, preparing our hearts, etc. before we are born again.) We'll discuss this topic when we discuss John 20:21-23 next.
Those who teach that the promised gift of the Holy Spirit does not include the new birth and sanctifying transformation wrought by the Holy Spirit typically refer to John 20:22. They believe this verse shows that the Lord Jesus Christ imparted the life giving, sanctifying Spirit to His disciples some fifty days before the Spirit was poured out on the Day of Pentecost. (It seems clear to me that the Lord Jesus did not receive the promised life-giving Spirit to impart until He was taken up to heaven after forty days.) Let's look at John 20:21 23. (These verses are discussed in my verse-by-verse study of John chapters 18-20 on my internet site.)
JOHN 20:21-23. "Jesus therefore said to them again, 'Peace be with you; as the Father has sent Me, I also send you.' (22) And when He had said this, He breathed on them, and said to them, 'Receive the Holy Spirit. (23) If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.' "
The resurrected Christ (on the evening of the day of His resurrection [John 20:1-20]) commissioned His disciples (His church) to take the gospel to the world (cf. Matt. 28:18-20; Mark 16:14-20; Luke 24:44-49). When He breathed on them (John 20:22), He set the stage for the outpouring of the promised Spirit on the Day of Pentecost. It seems to me that all the Biblical evidence points to the Day of Pentecost as the time when the life giving, sanctifying, gift-dispensing Spirit was actually given. The New Testament doesn't support the idea that the disciples received the Spirit and were born again some fifty days before Pentecost. We don't see their lives changing at that time. ((See Matt. 28:1-20; Mark 16:1-20; Luke 24:1-53; John 20:24-21:25; and Acts 1:1-26. (Note that they drew lots to choose Matthias to replace Judas in Acts 1:26.) Especially significant for our present study are the verses following John 20:21-23 (John 20:24-21:25). John 20:24-29 show that Thomas was not there when the Lord breathed on His disciples. When the disciples told Thomas (one of the twelve apostles, eleven then, minus Judas) what had happened, they didn't mention that they had received the Spirit, which would have been a really big deal if it had happened, but only that they had seen the Lord. And there is no mention of Thomas receiving the Spirit when the Lord Jesus spoke with him a week later. Furthermore, John chapter 21 shows no evidence of their lives having been changed through receiving the Spirit and being born again.))
I'm not denying that many Christians in our day (even years after they have become born again Christians) receive very definite second (or even third) experiences in the Holy Spirit. (These experiences could be called a gift of the Spirit, a filling with the Spirit, an immersion [baptism] in the Spirit, etc.) I'll give two illustrations that are very relevant for our day: Some, at a time after their conversion, begin to see that they have not received (or yielded to) much of the sanctifying work of the Spirit. (In many such cases, they had not known what the Bible says on this topic. Much of the teaching on sanctification/holiness in the Christian church is quite inadequate.) As they begin to seek God (and especially if they are being taught that they should have a definite sanctifying experience), such persons may receive a definite sanctifying experience (what some would call a crisis experience) in the Holy Spirit. What we need is the end result of Christians walking day by day in a state of holiness, by faith, based on what the New Testament teaches, being enabled by the Holy Spirit, whether there is a definite second (crisis) experience, or not. However, being sanctified isn't presented in the New Testament as a second experience; being sanctified is a big part of the new-covenant salvation package that is available when we become Christians.
Some, at a time after their conversion, begin to see that the charismatic gifts (e.g., 1 Corinthians chapters 12-14) are for today, and they enter that dimension of the work of the Spirit through a definite second experience in the Holy Spirit. However, entering into the charismatic dimension of the gifts of the Spirit isn't presented in the New Testament as a second experience; entering the charismatic dimension of the work of the Spirit is a significant part of the salvation package that is available when we become Christians. Much of the church has not been open to the charismatic gifts. God isn't going to force the gifts on us, even though we desperately need them; we are told to desire the gifts [e.g., 1 Cor. 12:31; 14:1]. I believe it is also true that many "Christians" who come to receive the Spirit through the charismatic renewal actually receive the Spirit for the first time, including the new birth. (I'm speaking mostly of those who come from Christian backgrounds that don't stress the need to believe the gospel and be born again.) I discuss the charismatic dimension of the work of the Spirit in my paper on 1 Corinthians chapters 12-14 that is on my internet site (Google to Karl Kemp Teaching), for one place.
Let's make sure that we receive and walk in everything that God has provided for us (according to the Scriptures), even if it involves two (or more) experiences. We don't have to worry about receiving too much of the Spirit of God. Let's make sure that we are born again (cf. Rom. 8:15, 16; 1 John 5:13). It's not good enough to assume that we're born again just because we have been baptized in water, or because we are members of a church, or because somebody told us we were born again, etc. The new birth is far too important to treat as a trivial matter (cf. John 3:1-8). Then too, let's make sure that we are appropriating all of God's sanctifying grace and the gifts of the Spirit that God has made available to us. These things are very important in God's plan for His people. Anywhere we are coming up short, let's come in line with the will of God. (This is the end of endnote 30.)
Now I'll include endnote 32 from pages 138, 139 of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ": I would translate EPHESIANS 4:23 as follows: "and be renewed by the Spirit in your mind [or thinking/way of thinking]." This verse explains, in large part, how Christians are transformed from their former sinful state (cf. Eph. 4:17-19, 22). Significantly, in EPHESIANS 4:17 the apostle Paul says: "This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their MIND [or, THINKING/WAY OF THINKING; my emphasis]." The NIV has, "in the futility of their thinking." The Greek noun "nous," which is translated "mind" by the NASB in Eph. 4:17, is also used in Eph. 4:23. The Holy Spirit enables Christians to think right (in line with the Word of God and His righteousness; the primary way the Spirit teaches and guides us is by the Word of God). (See under Rom. 8:5-9 here in chapter 6 of my book, "Holiness and Victory Over Sin." The apostle Paul discusses the fact that the Holy Spirit enables us to think right and live right in these verses. We will never live right if we don't think right in our hearts.) The Holy Spirit enables us to have right priorities, attitudes, and motives, and to think (and live) in line with the truth of God, in His righteousness and holiness. (God's truth includes His righteousness and holiness; see Eph. 4:24.) This is all part of having a renewed mind. (The mind/way of thinking is not at all limited to our head. Our most important thinking takes place in our heart/spirit.)
ROMANS 12:2 says: "And do not be conformed to this world but be transformed by THE RENEWING [better "RENEWAL," with the BAGD Greek Lexicon; Greek "anakainosis"] OF YOUR MIND [THINKING/WAY OF THINKING]...." The Greek noun "nous," which is used in Eph. 4:17 and 23, is also used in Rom. 12:2. The Greek noun "anakainosis" is only used in the New Testament in Rom. 12:2 and Titus 3:5.
I believe Eph. 4:23 and Rom. 12:2 both speak, in an ideal sense, of a once-for-all renewal rather than a lifelong process. (Note the once-for-all nature of the exhortations of Eph. 4:17-6:20 [see my paper that includes Ephesians chapter 4 on my internet site] and Rom. 12:1, 2.) This is not to deny that there should be a lifelong process of growth (cf. 2 Cor. 3:18), but (in the Christian ideal) the old man (who lived under sin and spiritual death) should be put off once for all and completely (cf., e.g., Eph. 4:22; Col. 3:9; Gal. 5:24; Rom. 6:6; Col. 2:11, 12), and the new man should be put on once for all and completely (cf., e.g., Eph. 4:24; Col. 3:10 KJV; Romans chapter 6; Rom. 7:6; 8:1-14; 2 Cor. 5:17). Christians are to no longer think the (sinful) ways of the old man and sin; they have been renewed in their mind/way of thinking by the Spirit of God (cf. Rom. 8:5-9). They are to think (and live) in line with the truth of God, which centers in the gospel of the Lord Jesus Christ (cf. Eph. 4:20, 21). (This is the end of endnote 32.) The New Testament makes it clear that Christians can have wrong thoughts, even as we can sin, but wrong thoughts are not sin if we resist them by the grace of God in Christ. Also, the old man isn't put off in the sense that it ceases to exist during this age, but we keep the old man from manifesting itself by walking by the Spirit on a continuous basis by faith (e.g. Gal. 5:16).
Being baptized in the Holy Spirit of Acts 1:5 (and Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 11:15-18; and 1 Cor. 12:13 [1 Corinthians chapters 12-14 are discussed verse-by-verse on my internet site.]) is comparable in meaning with receiving the gift of the Spirit of Acts 2:38 (and Acts 10:44-47; 11:15-18). "What God had promised" of Acts 1:4 (which speaks of the being baptized in the Holy Spirit of Acts 1:5) is the same as "the promise" of Acts 2:39 (which speaks of "the gift of the Holy Spirit" of Acts 2:38). Acts 10:44-47, with Acts 11:15-18, also equate the giving of the gift of the Holy Spirit with baptizing in the Holy Spirit. (In some cases the coming of the Holy Spirit is associated with the laying on of hands [cf. Acts 8:17-19; 9:12, 17; 19:6; 2 Tim. 1:6, 7; and Heb. 6:2].)
(Now we'll continue with the rest of Titus 3:5. We are still in the lengthy discussion under Heb. 8:7. We will come to Heb. 8:8 after about three more pages.)]] and renewing [Greek "anakainosis," which is only used here and in Rom. 12:2 in the New Testament. I would translate "renewal" with the NIV and the BAGD Greek Lexicon.] by the Holy Spirit [[These words speak of the fact that we are made righteous and holy new creations by the Holy Spirit as He comes to dwell in us, bringing spiritual life and His renewing, transforming, sanctifying power (cf., e.g., 2 Cor. 5:17, 21; Matt. 3:11; John 3:5, 6; Rom. 2:29; 7:6; 8:2, 13, 14; 15:16; 2 Cor. 3:4-11, 17, 18; Gal. 5:16-25; Eph. 3:16; 4:23; 2 Thess. 2:13). The apostle Paul is speaking, as he and other writers of the New Testament so often do, from the somewhat oversimplified (but not unrealistic) point of view of a once-for-all transformation to a state of righteousness and holiness with the victory over all sin. I agree with the many commentators who take "regeneration" and "renewal" to be essentially equivalent in meaning here in Titus 3:5.
On this "renewal" see, for example, Col. 3:1-10, especially verse 10. COLOSSIANS 3:9, 10 (NKJV) say: "Do not lie to one another, since you have put off the old man with its deeds, (10) and have put on the new man who is renewed in knowledge according to the image of Him who created him." The Greek participle translated "who is renewed" was formed from the verb "anakainoo." The Greek noun "anakainosis" ("renewal") that is used in Titus 3:5 and Rom. 12:2 was derived from this verb.
The "washing of regeneration" and "renewal by the Holy Spirit" both take place with the reception of the Holy Spirit (being baptized in the Holy Spirit; receiving the gift of the Holy Spirit). Our receiving the gift of the Holy Spirit can take place because God the Father "poured out upon us richly" the promised gift of the Holy Spirit "through Jesus Christ our Savior" (see Titus 3:6). Many believe that Titus 3:4-7 constitute a "trustworthy statement" (see Titus 3:8; cf. 1 Tim. 1:15; 3:1; 4:9; and 2 Tim. 2:11-13) that was widely used on the occasion of water baptism in the early Christian church.]], (6) whom He poured out upon us richly through Jesus Christ our Savior [see under Titus 3:5], (7) so that being justified by His grace we would be made heirs according to the hope of eternal life." [[The longest chapter (chapter 6) of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ," is titled, "A Study on the Meaning of 'Justify/Justification' as These Words Are Used in the New Testament." One primary purpose for that chapter is to show that the Greek verb "dikaioo," which is often translated "justify" in some form in the New Testament, is frequently used in a very full sense, including Titus 3:7, a very full sense that includes being forgiven and declared righteous, the resultant overthrow of spiritual death and bondage to sin, and the making righteous with the imputed and imparted righteousness of God. Being justified in Titus 3:7 by the saving, sanctifying grace of God in Christ, includes the facts that we have been regenerated (born again) and renewed by having received the poured out Holy Spirit. It is very important for us to see that justified/justification is frequently used in this very full sense in the New Testament including Titus 3:7; Rom. 3:24, 26; 5:1, 9, 18; and 6:7; these verses are all discussed in their contexts in chapter 6 of my book, "Holiness and Victory Over Sin." This concludes the study of Titus 3:5-7. We will come to Heb. 8:8 after another page and a half.
This concludes the study of Titus 3:5-7, but I'm going to add a six page section, "In the Typical New Testament Pattern, When Does the Spirit Come Bringing the New Birth and Spiritual Resurrection in Relation to Water Baptism," as Part 3.5 of this paper. You could go read that section now.]]
WERE THE BELIEVERS FORGIVEN THROUGH THE SACRIFICIAL OFFERINGS UNDER THE OLD COVENANT? You often hear that a primary difference between the old covenant and the new covenant is that they were not forgiven under the old covenant, but now we are forgiven. The fact that so many evangelical Christians put the emphasis on being forgiven and having right standing with God, while denying that we have been called and enabled to walk in the righteousness and holiness of God with the victory over all sin through the atoning death of the Lamb of God and the outpoured Holy Spirit, probably is the biggest problem we have in the evangelical church of our day. (I have been saying this for at least forty years.)
The Old Testament makes it very clear that they were forgiven; they were told that they were forgiven, through the sacrificial offerings. See Lev. 4:13-6:7; Num. 15:22-29, for example. The sins (with the guilt and the penalties) were transferred to the sacrificial offerings (sometimes with the laying on of hands) before they were slain, or in the case of the second goat for the sin offering on the Day of Atonement (see Lev. 16:20-22), the sins, iniquities, and transgressions with the guilt and the penalties were put on the goat, with the laying on of the hands of the high priest, and the goat was driven from the camp (the place of life and the blessings of God) to the wilderness, taking the place of those who had sinned. The worshippers understood that if the goats had not taken their place, the sinners would have been driven from the camp of the people of God into the wilderness (where Azazel was god).
There are two qualifications to what I said in the preceding paragraph. For one thing, there were no sacrifices to cover sins that were committed under the old covenant in a deliberate rebellious manner before God, with a high hand. See Num. 15:30-36. In Num. 15:30 (NASB) "defiantly" is "with a high hand" in the Hebrew. In Num. 33:3 "boldly" ("boldly, defiantly" BDB Hebrew Lexicon) is "with a high hand" in the Hebrew. David didn't attempt to offer any sacrifices after his serious sins of adultery with Bathsheba and murder of Uriah, her husband. This didn't mean that David could not be forgiven for those sins; he was forgiven, but there were serious consequences for his sins too (cf. 2 Samuel 11:1-12:22; 16:21, 22). (I'll say more about unintentional sins and deliberate rebellious sins under Heb. 9:7.)
The one sacrifice of the Lord Jesus Christ covered deliberate rebellious sins for those who truly repented and submitted to the new covenant in faith, and, it is extremely important, as we will discuss in the next paragraph, that He also bore the transgression of Adam (and Eve) with the guilt and the penalties. ((The first three chapters of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ," deal with three Hebrew nouns for sin, transgression, and iniquity (one of the nouns is often translated sin; one of them is often translated transgression; and one of them is often translated iniquity; all three nouns are used in Isaiah chapter 53). Those chapters show that these nouns include within their range of meaning guilt and (unlike the use of these nouns in English) the penalty, consequences, punishment for sin. Sacrificial offerings are discussed in those chapters, including many key verses from Isaiah chapter 53, which is one of the most important chapters in the Bible that deals with the all-important atoning death of the Lord Jesus Christ.))
For a second qualification, a very important qualification, we must understand that the sacrifices offered under the old covenant did not deal with the transgression of Adam and the consequences, including the major consequences of spiritual death and bondage to sin (see Rom. 5:12-21). The one super-important Sacrifice of the Lord Jesus Christ had no such limitations. He bore all of our sin (iniquities, transgressions, etc.) with the guilt and with the penalties back to Adam. Since He bore our spiritual death, we can be born again. Since He bore our bondage to sin and earned the right for us to be born again and indwelled by the infinite Righteous Holy Spirit of God, we are called and enabled to walk in the righteousness and holiness of God with the victory over all sin. This is the heartbeat of the new covenant! This is a whole lot more than being forgiven and having a right standing with God. For the record, we wouldn't have a right standing with God if we were still living in rebellion against Him and His Law.
(Now We Will Continue The Verse-by-Verse Discussion of HEBREWS CHAPTERS 8-10, Starting with HEBREWS 8:8.) (8) For finding fault with them [because they were continually breaking the commandments of the covenant given at Mt. Sinai], He says, 'BEHOLD, DAYS ARE COMING, SAYS THE LORD [Yahweh in the Hebrew], WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH [[The New Testament makes it very clear that God had always planned to offer new-covenant salvation to the Gentiles too, for which we Gentiles will be eternally grateful.
This prophecy of the new covenant from Jer. 31:31-34 (38:31-34 in the Greek, Septuagint version) that is quoted in verses 8-12 is extremely important. (Jeremiah chapter 31 is discussed verse-by-verse, along with many other chapters, in my paper on selected chapters/passages of Jeremiah on my internet site [Google to Karl Kemp Teaching].) For one primary thing, Heb. 8:10 shows that God will change His people in their hearts and minds through the new covenant: He will put His laws (His moral laws) into their hearts and minds so that they will, from the heart, keep His commandments and live in His righteousness and holiness by His grace. We learn from other passages that God will accomplish this marvelous work of solving the sin/spiritual death/Satan problem for all who will submit to the gospel in faith through the all-important atoning death (and resurrection and ascension) of His Son and the resultant outpouring of the gift of the Spirit of life and righteousness and holiness, who comes to dwell in all born-again Christians.
EZEKIEL 36:25-27 are a very important cross-reference. I'll quote 36:27: "I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." The New Testament makes is very clear that we must cooperate - by faith - with God's grace, which includes all the work of His Spirit, and "be careful to observe [His] ordinances," which equals walking in God's righteousness. Walking in faith (based on what God's Word says); walking by the Spirit of God; walking in the righteousness and holiness of God do not take place automatically, and (as long as we live in this world) the world, the flesh (the old man who wants to continue in sin), and the devil and his hosts are working against us. We must cooperate with God's grace on a continuous basis by faith.]]; (9) NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS THE LORD [Yahweh]. [Instead of "and I did not care for them, says the Lord," which follows the Greek, Septuagint reading, the Hebrew has "although I was a husband to them, declares the LORD [Yahweh]."] (10) FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD [Yahweh]: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. [[I'll quote part of what F. F. Bruce said regarding the "implanting of God's law in their hearts" ("Epistle to the Hebrews" [Eerdmans, 1964], page 173): "Jeremiah's words imply the receiving of a new heart by the people - as is expressly promised in the parallel prophecy of his younger contemporary Ezekiel: 'I will give them one heart, and put a new spirit within them; I will take the stony heart out of their flesh and give them a heart of flesh, that they may walk in my statutes and keep my ordinances and obey them; and they shall be my people, and I will be their God' (Ezek. 11:19f., RSV; cf. Ezek. 36:26ff.). When first they [Israel at Mt. Sinai] heard the covenant-law they said: 'All that Jehovah [Yahweh] has spoken will we do, and be obedient' (Ex. 24:7). But they did not have the moral power to match their good intention. ... The defect did not lie in the covenant-law; it was good in itself but, to borrow Paul's language, 'it was weak through the flesh' (Rom. 8:3) - because of the inadequacy of the human material which it had to work upon. [They were spiritually dead.] What was needed was a new nature, a heart liberated from its bondage to sin, a heart which not only spontaneously knew and loved the will of God but had the power to do it. The new covenant was a new one because it could impart this new heart. ...."
I'll quote most of a paragraph from what Thomas Hewitt said under Heb. 8:10-12 ("Epistle to the Hebrews" [Eerdmans, 1960], pages 136, 137): "The threefold superiority of the new covenant over the old is now revealed in the threefold superiority of the promises. The first promise made the new covenant spiritual and inward, for God says, 'I will put my laws into their mind, and write them on their hearts.' This dynamic was lacking in the old covenant, for though the law could reveal with vivid clearness the ways of good and evil, it failed to give to the Israelites the power which would have enabled them to do the good and resist the evil. On the contrary, as the forbidden fruit held real attractions for Eve [Genesis chapter 3], so the forbidden ways of the law held similar attractions [cf. Rom. 7:8, 11]. Romans 7 shows that it is possible to delight in the law of God with the inward man [cf. Rom. 7:22] yet at the same time submit to another law which makes war against the mind [cf. Rom. 7:23]. [Hewitt rightly understands that in Rom. 7:14-25 the apostle Paul was dealing with a person living under the old covenant, not with a born-again Christian. I discussed Romans chapter 7 in some detail in my book, "Holiness and Victory Over Sin," and my recently published e-book, "Righteousness, Holiness, and Victory Over Sin." Both books are available at amazon.com, and I have a paper dealing with Romans chapter 7 on my internet site.] A new power was needed and is supplied under the new covenant. The power is not impersonal, but is in fact the third Person of the Trinity, the Holy Spirit, who enables the believer to resist the attractions and overcome the power of evil. It is the authority of the Spirit of life who through union with Christ Jesus makes us free from the power of sin which ends in death (Rom. 8:2, 3). ...."
I'll quote part of what Andrew Murray said under Heb. 8:10 ("The Holiest of All" [Fleming H. Revell, 1894 (in the public domain); Andrew Murray 1828-1917 was born in South Africa. His father was a Dutch Reformed Church missionary sent from Scotland to South Africa. Andrew Murray was ordained in the Dutch Reformed Church in 1848 and he pastored churches in South Africa. Murray was involved in the Keswick holiness, higher life movement. I have read quite a bit of their literature over the years, and I agree with most of it.]: "We have seen what the fault was of the old covenant, 'But they continued not in My covenant.' We have seen that the object of the new covenant is to repair the fault of the old. There is henceforth no more need of the word, 'But they continued not.' The one distinguishing characteristic of the new covenant is to be: There is grace for those who enter it to continue. ...
But are we not, someone will say, all living under the new covenant, and yet is not the ordinary experience of Christians still the same as of old, 'But they continued not'? Alas, it is so. And how, then, with the provision of the covenant? Is it really to be taken so literally? And if so, has not the new covenant failed just as the old did, of securing the continual obedience God desired? ... The new covenant does not do violence to man's will. It is only when the heart sees and believes what God has promised, and is ready at any cost to claim and possess it, that any blessing can be realized. With most Christians there is not even the intellectual belief that God means His promise literally. [One major problem is that many Christians (even the majority) believe that there are passages in the New Testament that make it clear that Christians cannot stop sinning.] They are so sure that their views of man's sinfulness and the necessity of always sinning are correct that the teaching of God's word in regard to His purpose to make an end of the 'but they continued not' can never enter the mind. Others there are who accept the truth, but through unbelief [doubt] enter not into the full possession. And the whole state of the Church of Christ is such that but few live in the full experience of what the covenant means.
Let us meditate on its promises, and especially on its chief promise, its central blessing, 'I will put my laws in their mind, and write them in their hearts,' in the adoring faith of our great High Priest upon the throne, who as Mediator of the new covenant is its surety that every word will be made true. ..." (pages 271, 272).
I continue this quotation from Andrew Murray in Part 4 of this paper.
Copyright by Karl Kemp
http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.
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