Armstrongism is NOT Christian!

While I continue to maintain that God has people in all of the manmade organizations which claim to be God's ekklesia (including the various Armstrong Churches of God), the actual theology of the organizations which comprise Armstrongism is NOT Christian. In other words, the majority of their doctrines and practices do NOT reflect what is revealed in Scripture, or what most Christians understand about their faith. Individual people can and do place their faith in Jesus of Nazareth, repent, be baptized, and receive the indwelling of the Holy Spirit, and still be a member of a group that is wholly or partially heretical or carnal. For those who have been convinced that the majority of the people who claim Christ are not really part of the ekklesia, the statements which I just made will appear jarring, unsettling, or even blasphemous. Thinking themselves rich in truth and obedience toward God, they do not realize just how devoid of truth and rebellious their groups really are!

First, they do NOT understand the nature of God. They fundamentally reject the manifestation of God in three entities as revealed in the Bible. Instead of one God in three, they teach that God and Jesus Christ represent two personages of the God Family, that the Holy Spirit is simply an amorphous power that both of their Gods exude, and that humans can become God in the future. Moreover, they think of God as a spirit in the form and shape of a human, and attribute human qualities and their own reasoning to the Deity.

Second, they do NOT understand salvation through Jesus Christ. Instead of absolute faith in the efficacy of Christ's obedience and sacrifice for us, they believe and teach that each person has a part to play in their own salvation. They believe and teach that Christians are rewarded according to their individual works, and they define righteousness for Christians as obedience to the "moral" parts of the Torah. This stands in stark contrast to the belief of most Christians that we are justified by faith in Christ and saved by the grace of God. Likewise, they do NOT understand that Christians are manifested to the world and each other by the way that LOVE motivates their behavior.

Third, they do NOT understand the nature of the Gospel message. Instead of proclaiming a message about salvation through Jesus of Nazareth, they preach about a literal future government imposed on the world in which they will participate in ruling/governing. Indeed, they believe and teach that most Christians place too much emphasis on Jesus and the nature of what he has done for humankind! In fact, they even ridicule the compassionate, kind, empathetic, and "effeminate" Jesus which most Christians revere. Instead of teaching the world about Jesus, his message, and making disciples of all nations, the ACOGs proclaim a "warning" message of impending doom focused on the English-speaking nations of the world (which is also based on other mistaken beliefs about the identity of the people of Israel).

Fourth, as referenced earlier, they completely misunderstand the nature and role of the Law of Moses relative to Christians. They fail to understand that Christ came to this earth to FULFILL that Law and the prophecies and other writings of the Hebrew Scriptures. They do NOT understand that the sacrifices and rituals of Torah ALL pointed to Jesus of Nazareth and must be understood within that context. Likewise, they do NOT understand that Christ perfectly obeyed the tenets of the Old Covenant, and that he is the ONLY person ever to have done so. Moreover, having fulfilled Torah (the requirements of God's Covenant with Israel), he instituted a NEW Covenant with better terms than the one which he made obsolete! They do NOT understand that the Two Great Commandments of God's Law have been written on the hearts of his disciples, and that they completely define and fulfill God's Law.

Fifth, they do NOT understand that a Christian is defined as anyone who has accepted Jesus as Savior and who has the Holy Spirit dwelling within them. In other words, a Christian is NOT defined by how much or how little they understand Scripture! Likewise, the ekklesia is composed of all of those who have accepted Jesus as their Savior and who have received the Holy Spirit. The Church is NOT defined by ANY human organization, its membership rolls, its doctrines, or its practices! The Church is a spiritual organism that belongs to God, and ONLY "He" knows who is a part of it. Finally, Christ said that his disciples would be recognized by their love for each other. Moreover, Christ did NOT expect his followers to withdraw from the wider world. "He" expected them to refrain from participating in the wickedness around them, but he wanted them to minister to the needs of others and help sinners to know "Him."

Sixth, they ignore many Christian traditions and celebrations and falsely label them as "pagan" or "satanic." Although two of the four Gospels contain detailed narratives of the events surrounding the birth of Christ, they reject the Christian community's celebration of that event (Christmas). Likewise, contrary to all four Gospels of the New Testament canon, they reject that Christ's resurrection happened on the first day of the week and refuse any celebrations associated with that event (Sunday and Easter). In similar fashion, they reject any regular celebration of the Eucharist and insist that it be celebrated once each year at the time of the Jewish Passover.

Seventh, like the Law, they completely misunderstand the nature, focus, and interpretation of prophecy. This stems from their failure to appreciate that just as Christ represented the fulfillment of the Law, he also was the focus of the Hebrew prophets and represented the fulfillment of their texts. Their misinterpretation of prophecy is also influenced by their extrabiblical belief that the English-speaking peoples of the earth are properly identified as the descendants of Ephraim and Manasseh (the "birthright" tribes of Israel). This leads them to believe that the books of Isaiah, Jeremiah, Ezekiel, etc. were really intended for the modern nations of Britain, the United States, Canada, Australia, and New Zealand.

Although there are certainly other beliefs of the Armstrong Churches of God that some of us would consider misguided or faulty, I believe these represent the major areas of their theology that divorces them from Christianity. In short, this post represents a summary of the errors which these groups have adopted, and the most important ways that their theology differs from the majority of the Christian Church. To be sure, there exists a wide range of beliefs within the Christian faith, but I believe that these seven points represent those teachings which exclude the Armstrong Churches of God from being considered part of the wider Christian community. What do you think?

God's Moral Law

In what has been an ongoing public dialogue with CGI's Vance Stinson about God's Law, I have written posts, and Mr. Stinson has delivered sermons to the Shreveport congregation of his church (and sometimes has posted commentary here). In his latest sermon, Natural Law, Mr. Stinson asserted that Natural Law is inferior to the Law revealed in the Ten Commandments. According to him, Natural Law has been polluted by the subjectivity injected by our personal feelings about things. Hence, although the majority of the Natural Law is a part of the human conscience, he believes that it is essential that it must be applied to our behavior with the more objective guidelines provided by the Ten Words/Commandments. If that sounds too complex and unnatural to you, you are not alone.

Obviously, Mr. Stinson believes that his conclusions are both logical and scriptural, but I believe they arise from a very imperfect understanding of the Law and an extremely illogical interpretation of scripture and human nature. Mr. Stinson seems not to understand that the Ten Commandments were the centerpiece of the Old Covenant between God and Israel - that they are the basis and serve as a summary of ALL of the hundreds of commandments in Torah. The first four are the basis for all of the instructions regarding ceremonial worship and sacrifices. The last six serve as the basis for all of the civil and moral commandments regarding the personal and collective behavior of the Israelites. From a more macro perspective, the Ten are an elaboration of the Two Greatest Commandments of Torah: the first four specifying how the Israelites were to love God with their whole hearts and souls, and the last six specifying how to love each other.

Simply put, Mr. Stinson appears not to understand that the Two Great Commandments are the basis for God's Law and represent the ultimate iteration of the moral standard which he intended for ALL of his people (Israelites and Gentiles). In other words, as Jesus and his apostles (John, James, Peter, and Paul) noted, that God's people would be careful not to do anything that hurts or harms another person - that LOVE is the behavior which God expects his people to exhibit! Hence, Torah was intended to specify what the Israelites could and couldn't do. This was necessary; because Jesus Christ had not yet fulfilled the Law, and they did not have access to the Holy Spirit to help them to fully understand love or help them to properly express it. Christians, however, do NOT need the elaboration or specificity intended for the Israelites! Indeed, their circumstances are fundamentally different from those of the Israelites, both physically and spiritually. In other words, the Christian sacrifice, ritual, and moral standard is vastly superior to that which God delivered to the Israelites, and it is available to everyone (Jew and Gentile) who believes in and accepts what Christ has done for them.

Mr. Stinson concluded his message by comparing the nineteenth chapter of Leviticus with the epistle of James. For him, this comparison demonstrated that the Ten are still in full force for Christians. He seems not to be able to comprehend that both the Ten and the other 603 commandments (according to Jewish tradition) are elaborations of the Two Greatest Commandments for a carnal people who were the physical descendants of Abraham. As James himself stated, all of the examples which Mr. Stinson cited from this epistle are reflections of the Royal Law: You shall love your neighbor as yourself (James 2:8). In other words, a person who obeys this commandment will NOT be favoring some folks over others, speaking evil against each other, defrauding those who work for them, etc. Hence, the fact that we would find parallels with commandments in the nineteenth chapter of Leviticus is NOT surprising! Moreover, the examples which he cited in his sermon are all traceable to the Ten, and ultimately to the Two!

No, far from demonstrating what Mr. Stinson wants it to demonstrate, his sermon seeks to justify Christians keeping the Seventh-Day, Saturday, Sabbath of the Old Covenant. It also seeks to impose the other "moral" provisions of Torah on Christians. Why? To deride and condemn those who do not believe that Christians are expected to obey the provisions of God's Covenant with Israel. Unfortunately, Mr. Stinson is trying to impose an iteration of God's Law on Christians which Christ has made obsolete. Like so many Armstrong Church of God pastors, he seems unable to fully acknowledge that Jesus of Nazareth instituted a NEW and BETTER Covenant than the one which God offered to those ancient people!

By EVERY WORD that comes from the mouth of God

In the fourth chapters of the Gospels of Matthew and Luke, we find an account of Satan's temptation of Jesus Christ. We read: "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.  And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, 'If you are the Son of God, command these stones to become loaves of bread.' But he answered, 'It is written, 'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (Matthew 4:1-4, ESV) Where was that written? It is found in Torah. In the book of Deuteronomy, we read: "And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord." (Deuteronomy 8:3, ESV)

Now, in the last post, we talked about the Hebrew "dabar" which is translated into English as "word." In the Greek New Testament, the words "rema" and "logos" are translated into English as "word." Interestingly, in the Gospel of John, we read: "In the beginning was the Word (logos), and the Word (logos) was with God, and the Word (logos) was God." (John 1:1, ESV) Continuing, we read: "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." (John 1:14, ESV) A few verses later, the thought continues: "For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father's side, he has made him known." (John 1:17-18, ESV) Here, Jesus of Nazareth is presented as the embodiment of God's Word - "his" message to humankind.

This is consistent with Christ's statements and with what was revealed about him in the anonymous epistle to the Hebrews. We read there: "Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high..." (Hebrews 1:1-3, ESV).

In other words, Christ represents the clearest and best revelation that humankind has ever been given about the nature, will, and plans of Almighty God. More particularly, this is consistent with Christ's statement that he came to this earth to fulfill the Law and the Prophets (Matthew 5:17), and in his instructions to his disciples that: "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." (Matthew 28:18-20, ESV). In the Gospel of Luke, we also read: "Then he <Christ> said to them, 'These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.' Then he opened their minds to understand the Scriptures..." (Luke 24:44-45, ESV) Hence, we see that Jesus Christ is the key to understanding the written words of the Hebrew Scriptures. HE is the filter through which the Law, Prophets, and Writings of the Hebrew Scriptures must be interpreted and understood! 

Ten Words or All of God's Words?

Our English translations of the Old Testament sometimes obscure the original Hebrew meaning of the text. For instance, the Hebrew word usually translated into English as "commandment" is "misva." However, on three occasions, the Decalogue (Ten Commandments) is referred to as "dabar" or "words." They are:

And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. (Exodus 34:28)

And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. (Deuteronomy 4:13)

And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. (Deuteronomy 10:4)

Likewise, in the twentieth chapter of Exodus, we read: "And God spake all these words (dabar), saying..." and the ten commandments follow. (Exodus 20:1)

In the same manner, when the Decalogue is repeated in the book of Deuteronomy, we read: "These words (dabar) the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me. (Deuteronomy 5:22)

Nevertheless, after listing a number of other commandments (including some related to sacrifices), we also read there: "Observe and hear all these words (dabar) which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the sight of the Lord thy God." (Deuteronomy 12:28) And, "What thing (dabar) soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it." (Deuteronomy 12:32)

Indeed, this sense of ALL of the words of the Law (Torah) is repeated over and over again in the book of Deuteronomy. Here are just a few examples of this phenomenon:

If thou wilt not observe to do all the words (dabar) of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD... (Deuteronomy 28:58)

Keep therefore the words (dabar) of this covenant, and do them, that ye may prosper in all that ye do. (Deuteronomy 29:9)

And Moses went and spake these words (dabar) unto all Israel. (Deuteronomy 31:1)

Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words (dabar) of this law: (Deuteronomy 31:12)

And he said unto them, Set your hearts unto all the words (dabar) which I testify among you this day, which ye shall command your children to observe to do, all the words (dabar) of this law. (Deuteronomy 32:46)

Hence, we can see that the Hebrew Scriptures make very clear that the Israelites were expected to obey ALL of the words of the Law, NOT just the Ten!

The Catholic Catechism on The Law

II.

The Old Law

1961 God, our Creator and Redeemer, chose Israel for himself

to be his people and revealed his Law to them, thus preparing for

the coming of Christ. The Law of Moses expresses many truths

naturally accessible to reason. These are stated and authenticated

within the covenant of salvation.

1962 The Old Law is the first stage of revealed Law. Its moral

prescriptions are summed up in the Ten Commandments. The

precepts of the Decalogue lay the foundations for the vocation of

man fashioned in the image of God; they prohibit what is contrary

to the love of God and neighbor and prescribe what is essential to

it. The Decalogue is a light offered to the conscience of every man

to make God’s call and ways known to him and to protect him

against evil:

God wrote on the tables of the Law what men did not read

in their hearts.13

1963 According to Christian tradition, the Law is holy, spiritual,

and good,14 yet still imperfect. Like a tutor15 it shows what must

be done, but does not of itself give the strength, the grace of the

Spirit, to fulfill it. Because of sin, which it cannot remove, it remains

a law of bondage. According to St. Paul, its special function is to

denounce and disclose sin, which constitutes a “law of concupis

cence” in the human heart.16 However, the Law remains the first

stage on the way to the kingdom. It prepares and disposes the

chosen people and each Christian for conversion and faith in the

Savior God. It provides a teaching which endures for ever, like the

Word of God.

1964 The Old Law is a preparation for the Gospel. “The Law is a

pedagogy and a prophecy of things to come.”17 It prophesies and

presages the work of liberation from sin which will be fulfilled in

Christ: it provides the New Testament with images, “types,” and

symbols for expressing the life according to the Spirit. Finally, the

Law is completed by the teaching of the sapiential books and the

prophets which set its course toward the New Covenant and the

Kingdom of heaven. 122

There were . . . under the regimen of the Old Covenant,

people who possessed the charity and grace of the Holy

Spirit and longed above all for the spiritual and eternal

promises by which they were associated with the New Law.

Conversely, there exist carnal men under the New Covenant,

still distanced from the perfection of the New Law: the fear

of punishment and certain temporal promises have been

necessary, even under the New Covenant, to incite them to

virtuous works. In any case, even though the Old Law

prescribed charity, it did not give the Holy Spirit, through

whom “God’s charity has been poured into our hearts.”18

III.

The New Law or the Law of the Gospel

1965 The New Law or the Law of the Gospel is the perfection

here on earth of the divine law, natural and revealed. It is the work

of Christ and is expressed particularly in the Sermon on the Mount.

It is also the work of the Holy Spirit and through him it becomes

the interior law of charity: “I will establish a New Covenant with

the house of Israel. . . . I will put my laws into their minds, and write

them on their hearts, and I will be their God, and they shall be my

people.”19

1966 The New Law is the grace of the Holy Spirit given to the

faithful through faith in Christ. It works through charity; it uses the

Sermon on the Mount to teach us what must be done and makes

use of the sacraments to give us the grace to do it:

If anyone should meditate with devotion and perspicacity

on the sermon our Lord gave on the mount, as we read in

the Gospel of Saint Matthew, he will doubtless find there . . . the

perfect way of the Christian life. . . . This sermon contains . . . all

the precepts needed to shape one’s life.20

1967 The Law of the Gospel “fulfills,” refines, surpasses, and

leads the Old Law to its perfection.21 In the Beatitudes, the New

Law fulfills the divine promises by elevating and orienting them

toward the “kingdom of heaven.” It is addressed to those open to

accepting this new hope with faith—the poor, the humble, the

afflicted, the pure of heart, those persecuted on account of Christ—

and so marks out the surprising ways of the Kingdom.

1968 The Law of the Gospel fulfills the commandments of the Law.

The Lord’s Sermon on the Mount, far from abolishing or devaluing

the moral prescriptions of the Old Law, releases their hidden

potential and has new demands arise from them: it reveals their

entire divine and human truth. It does not add new external

precepts, but proceeds to reform the heart, the root of human acts,

where man chooses between the pure and the impure,22 where

faith, hope, and charity are formed and with them the other virtues.

The Gospel thus brings the Law to its fullness through imitation of

the perfection of the heavenly Father, through forgiveness of ene

mies and prayer for persecutors, in emulation of the divine

generosity.23

1969 The New Law practices the acts of religion: almsgiving,

prayer and fasting, directing them to the “Father who sees in

secret,” in contrast with the desire to “be seen by men.”24 Its

prayer is the Our Father.25

1970 The Law of the Gospel requires us to make the decisive

choice between “the two ways” and to put into practice the words

of the Lord.26 It is summed up in the 

Golden Rule, “Whatever you

wish that men would do to you, do so to them; this is the law and

The entire Law of the Gospel is contained in the “new com

mandment” of Jesus, to love one another as he has loved us. 28

1971 To the Lord’s Sermon on the Mount it is fitting to add the

moral catechesis of the apostolic teachings, such as Romans 12-15,

1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This doctrine

hands on the Lord’s teaching with the authority of the apostles,

particularly in the presentation of the virtues that flow from faith in

Christ and are animated by charity, the principal gift of the Holy

Spirit. “Let charity be genuine. . . . Love one another with brotherly

affection. . . . Rejoice in your hope, be patient in tribulation, be

constant in prayer. Contribute to the needs of the saints, practice

hospitality.”29 This catechesis also teaches us to deal with cases of

conscience in the light of our relationship to Christ and to the

Church.30

1972 The New Law is called a law of love because it makes us act

out of the love infused by the Holy Spirit, rather than from fear; a

law of grace, because it confers the strength of grace to act, by means

of faith and the sacraments; a law of freedom, because it sets us free

from the ritual and juridical observances of the Old Law, inclines

us to act spontaneously by the prompting of charity and, finally,

lets us pass from the condition of a servant who “does not know

what his master is doing” to that of a friend of Christ—“For all that

I have heard from my Father I have made known to you”—or even

to the status of son and heir.31

1973 Besides its precepts, the New Law also includes the evan

gelical counsels. The traditional distinction between God’s com

mandments and the evangelical counsels is drawn in relation to

charity, the perfection of Christian life. The precepts are intended to

remove whatever is incompatible with charity. The aim of the coun

sels is to remove whatever might hinder the development of chari

ty, even if it is not contrary to it.32

1974 The evangelical counsels manifest the living fullness of

charity, which is never satisfied with not giving more. They attest its

vitality and call forth our spiritual readiness. The perfection of the

New Law consists essentially in the precepts of love of God and

neighbor. The counsels point out the more direct ways, the readier

means, and are to be practiced in keeping with the vocation of each:

[God] does not want each person to keep all the counsels,

but only those appropriate to the diversity of persons, times,

opportunities, and strengths, as charity requires; for it is

charity, as queen of all virtues, all commandments, all coun

sels, and, in short, of all laws and all Christian actions, that

gives to all of them their rank, order, time, and value.33

the prophets.”27

Catechism of the Catholic Church Online

UCG’s Rick Shabi Wants You to Know – They Aren’t Woke!

The current leader of the United Church of God, Rick Shabi, has jumped on the anti-woke bandwagon. In a message a little over eleven minutes long (A Stage for "Woke" Politics), a stern and humorless Shabi joined the chorus of “Christian” voices condemning the opening ceremony of the Paris Olympics. According to Mr. Shabi, the world is currently in a state of upheaval and has entered the time of the end. For those of you who are familiar with the Armstrong Churches of God, this will come as no surprise. These folks have been proclaiming the same message for over eighty years now!

Mr. Shabi claims that “woke politics” has turned the world upside down, and that it is being promoted everywhere we turn these days. It is interesting that he employs this favorite buzz word of the American Right (“woke”) to describe those wicked and godless folks on the Left. You see, according to Mr. Shabi, what he describes as “Gender Identity Politics” is destroying the fabric of society. He says that folks who don’t even know whether they are men or women are setting policy and promoting drag queens! Shabi would rather these folks be labeled as “an embarrassment and an affront to nature itself!” He went on to say that “in your face, unnatural morality is showing up everywhere.” Shabi went on to point out that Kamala Harris wants everyone to be “more woke.”

According to him, these folks have no idea how a “normal” society works. Mr. Shabi believes that these folks are corrupting our children and are influenced by evil spirits/demons and that great boogeyman of the ACOGs, Satan the Devil! Indeed, he goes on to point to the language of the book of Revelation and claims that it is describing the current situation in the world. Yes, Mr. Shabi sees the Dragon at work in all of this wokeism. You remember – the one who deceives everybody except him and his peeps! According to Shabi, that opening ceremony was nothing less than blasphemy, and he sees it as ushering in the time when the beast will be drunk with the blood of the saints. He goes on to warn: “If you follow the woke mentality that champions this abnormal stuff and mocks God, there will be a price to pay!” He then went on to advise everyone to pay close attention to what is going on in the world. Shabi warns that the pale horse is on its way and a fourth of mankind is going to die!

What about the Good News? Apparently, that’s not for you. Mr. Shabi believes that it is his church’s job to warn you about what’s coming down the pike, and it ain’t good! According to Mr. Shabi, you’ve been warned! Yep, that just about sums up what the Armstrong Churches of God are all about! No one is ever going to accuse them of being woke!

God's Law and the Holy Spirit

Although most of the children of Israel did not have the indwelling of the Holy Spirit, the 119th Psalm is an excellent example of someone who did have God's Spirit and was writing under that dispensation of the Law of Moses. As such, it provides some insight into how someone guided by the Holy Spirit should react to God's Law. Now, to be clear, I am NOT advocating that Christians observe the tenets of the Law of Moses. Nevertheless, I am suggesting that this psalm is a beautiful expression of how the Holy Spirit reorients a human mind to want to be within God's will and be obedient to "his" instructions. After all, we all know that the carnal human mind is not subject to the Law of God and cannot be (Romans 8:7).

In addition to being the longest psalm (and chapter) in the Bible, the text is divided into twenty-two segments - each one represented by a letter of the Hebrew alphabet. Each stanza is focused on respect and admiration for God's Law. Moreover, the content of each stanza makes clear that the author of this psalm has given a great deal of thought to the intent and application of the commandments found in Torah. Nevertheless, the comments in each stanza can and do also apply to the Law of Christ - the Two Great Commandments of the Gospels.

The first stanza (Aleph) underscores that obedience can be a joyful experience. It also points out that failure to live up to God's standards can make someone ashamed of their behavior and necessitate imploring God not to give up on you as a sinner.

The second stanza (Beth) talks about internalizing God's Law and asking God to help the follower to learn more about it. It also promises that the follower will continue to study God's commandments and never forget God's instructions.

The third stanza (Gimel) asks God to open the eyes of the believer to see in "his" Law the things that need to be seen. It also relates how God's Law can fortify us against our enemies and help us to endure the trials that we must face in this life.

The fourth stanza (Daleth) again implores God to help the believer to understand God's Law and to help the individual to not delude him/herself about what the Law requires. There is also a deep and sincere commitment implicit in this stanza to live according to God's instructions.

Likewise, the fifth stanza (He) implores God to teach the believer about "his" decrees and instructions, and also asks God's help in applying/obeying them. It also implores God to help the believer to not be distracted by things that really don't matter that much when all is said and done.

The sixth stanza (Waw) talks about honoring and loving God's instructions. It also talks about the freedom and other benefits which obedience brings to those who obey God's commandments.

The seventh stanza (Zayin) implores God to remember the promises "he" has made to those who obey "him." It is also focused on thinking about God and his instructions and how "his" commands can benefit the believer employing them in his/her life.

The eighth stanza (Heth) talks about the personal relationship that the obedient believer can have with God. It also talks about the vigilance which is necessary to prevent oneself from being pulled into sinful behaviors. Finally, it alludes to the fact that God's Law is a manifestation of "his" love from humankind.

The ninth stanza (Teth), once again, implores God to help the believer to be discerning and points out that failure to follow God's instructions can cause the believer to suffer unnecessary hurts and harms. It also points out that God's Law is worth more than material wealth.

The tenth stanza (Yodh) reminds the believer that God is our Creator. It also expresses the believer's desire to be numbered among those who are obedient to God's instructions.

The next stanza (Kaph) is an appeal for God to rescue the believer from those who don't obey God's Laws, and who seek to persecute those who do. The believer asks God to protect him from the evil devices of those who are unfaithful to God.

The stanza following that one (Lamedh) reminds the believer that God's Law is reliable, and that its principles and intent are universal and eternal. Moreover, like the stanza which preceded it, this one asks God to rescue and sustain the believer from the sinfulness which surrounds him/her.

The next stanza (Mem) speaks of the believer's love for God's instructions. It also points out that God's Laws make us wiser than our enemies and give us more insight than those who oppose us. The message is clear - God's instructions make us wiser and more resistant to sin.

The next stanza (Nun) portrays God's instructions as illuminating the path ahead of us and guiding us along our way. It goes on to underscore the obedient believer's love for God, and the value of being determined to stay within "his" will. It also underscores rejoicing in God's precepts, and the believer's determination to obey them.

The stanza representing the next Hebrew letter (Samekh) looks to God as the refuge and protector of those who obey "him." It also looks to God as the Sustainer of believers, and the One who skims off the wicked. And, it ends with a sense awe for God's instructions.

The next stanza (Ayin), again, appeals to God as the rewarder and protector of the obedient, and the one who punishes those who are disobedient. It ends with contrasting God's Law with every false way.

The next stanza (Pe) begins by praising God's laws as supplying light and guidance for believers. It ends with a lament for the way that some people disobey/ignore God's instructions.

The next stanza (Tsadhe) affirms God's righteousness and the fairness and reliability of "his" laws. The psalmist proclaims that they are always right and appeals for God's help in understanding them.

The next stanza (Qoph), again, appeals to God to protect those who are obedient from those who are disobedient. It goes on to affirm that God's commands are an expression of truth and that the principles which underpin them last forever.

Likewise, the next stanza (Resh) appeals to God to rescue the obedient person from the suffering and perils which besets him/her. It also appeals to God to allow the person to find solace in obedience and extols the permanence of God's instructions.

The 21st stanza (Shin) underscores that the obedient person is not dismayed or frightened by the exploits of the wicked. It goes on to extol the value and affection that this person feels toward God's instructions and ends with an awareness that God sees all - everything that happens.

The final stanza (Taw) asks God to hear/listen to his/her appeal for understanding and rescue. It also asks God to inspire his/her praise of God's commands, and "his" help in understanding them. It ends with an admission that the psalmist has wandered away from God and an appeal for God to find and rescue him/her.

Hence, as we have seen, this beautifully worded psalm reflects an attitude toward God's Law that has been influenced by God's Holy Spirit. The person who authored this psalm sees beyond the written word, beyond a list of dos and don'ts. This person has meditated on what motivated these commands - the intent and purpose of the Lawgiver. The author of this psalm understands that the human mind needs help and inspiration to receive the full benefits of obedience to God. He/She has also internalized the principles on which it was founded and recognizes that there are many benefits inherent to following God's instructions. In other words, this person sees much more than the unconverted mind sees when looking at the exact same precepts and will derive a much greater blessing from it than those Israelites ever imagined possible. 

 

Different Kinds of Laws?

In their treatment of the subject of God's Law, the Armstrong Churches of God ALL premise their teachings on the division of Torah into different kinds or categories of laws. As I've mentioned before, the Church of God International's Systematic Theology Project divides the Law into 1. Broad spiritual principles, 2. Civil regulations, 3. Laws of cleanliness and ritual purity, and 4. Laws relating to the sacrificial system. However, in the series of sermons which Vance Stinson has done to refute my own thesis of God's Law, he has talked about moral, civil, and ritual laws and has further differentiated between those elements which are "universal" and those that are "cultic" or ceremonial. In their treatment of the Law of Moses, they emphasize the existence of these various kinds of laws, so that they can formulate a rationale for making some of these laws binding on New Covenant Christians, while rejecting others as being not applicable to them.

However, as I have noted in previous posts here, this way of dividing Torah into different kinds of laws is NOT consistent with the way that Scripture itself views that legislation. In other words, Scripture views the Law of Moses (Torah, God's Law) as an inseparable whole. As part of God's covenant with Israel, the people were responsible for obeying ALL of the various kinds of laws.

This perspective on the nature of God's Law is further verified by the way that Torah differentiates its tenets into commandments, statutes, and judgments. For instance, we know that Abraham obeyed God's commandments, statutes, and laws (Genesis 26:5). In the book of Leviticus, we read: "If ye walk in my statutes and keep my commandments..." (Leviticus 26:3). In the book of Numbers, we read: "These are the commandments and judgments which the Lord commanded by the hand of Moses..." (Numbers 36:13). Likewise, in the final book of the Pentateuch, we read: "Thou shalt keep therefore his statutes, and his commandments, which I command thee this day..." (Deuteronomy 4:40). "I will speak unto thee all the commandments, the statutes, and the judgments..." (Deuteronomy 5:31. "Now these are the commandments, the statutes, and the judgments which the Lord your God commanded to teach you..." (Deuteronomy 6:1). "Ye shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee" (Deuteronomy 6:17). "Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11). Likewise, Moses told the children of Israel: "Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice" (Deuteronomy 26:17). By the way, what I have quoted in this paragraph is only a portion of the references to these different kinds of commandments of God.

Hence, we can see that even where the language of Torah differentiates various kinds of laws, the people were expected to obey ALL of them. In other words, the legislation was always looked upon as an inseparable whole. From a Scriptural perspective, there is absolutely NO justification for obeying some of the precepts of Torah and ignoring others. The people of Israel, to whom these commandments, statutes, judgments, laws, and testimonies were addressed, were expected to obey ALL of them. Moreover, whether we classify those commandments as ritualistic, moral, civil, sacrificial, cultural, etc., etc., the people who were part of that covenant were expected to obey all of them!

Finally, that same CGI Systematic Theology Project has this to say about this legislation (God's Law, the Law of Moses):  "The concept of 'law' in the Bible is complex and cannot be defined or summarized in any brief way without danger of oversimplification. The very complexity of the subject requires the many aspects of the biblical concept of law be discussed. No adequate understanding of the teaching of God’s Church on law can be gained without a thorough and careful reading of the entire overview given here." This juxtaposed against Christ's statement: "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets." (Matthew 7:12, ESV) And, when asked about the greatest commandment, we read that Christ replied: "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets." (Matthew 22:37-40, ESV)

Likewise, Paul wrote to the Christians at Rome: "Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,' and any other commandment, are summed up in this word: 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law." (Romans 13:8-10, ESV) Why try to make this subject so complex? It's the only way that they can justify their parsing of the Law of Moses!

You cared for me

Matthew 7 - from The Sermon on the Mount

15 “Beware of false prophets who come disguised as harmless sheep but are really vicious wolves. 16 You can identify them by their fruit, that is, by the way they act. Can you pick grapes from thornbushes, or figs from thistles? 17 A good tree produces good fruit, and a bad tree produces bad fruit. 18 A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. 19 So every tree that does not produce good fruit is chopped down and thrown into the fire. 20 Yes, just as you can identify a tree by its fruit, so you can identify people by their actions.

21 “Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter. 22 On judgment day many will say to me, ‘Lord! Lord! We prophesied in your name and cast out demons in your name and performed many miracles in your name.’ 23 But I will reply, ‘I never knew you. Get away from me, you who break God’s laws.’

Matthew 25 - Christ's elaboration on the fruit of those who will be permitted to enter the KoH

31 “But when the Son of Man comes in his glory, and all the angels with him, then he will sit upon his glorious throne. 32 All the nations will be gathered in his presence, and he will separate the people as a shepherd separates the sheep from the goats. 33 He will place the sheep at his right hand and the goats at his left.

34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the creation of the world. 35 For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home. 36 I was naked, and you gave me clothing. I was sick, and you cared for me. I was in prison, and you visited me.’

37 “Then these righteous ones will reply, ‘Lord, when did we ever see you hungry and feed you? Or thirsty and give you something to drink? 38 Or a stranger and show you hospitality? Or naked and give you clothing? 39 When did we ever see you sick or in prison and visit you?’

40 “And the King will say, ‘I tell you the truth, when you did it to one of the least of these my brothers and sisters, you were doing it to me!’

41 “Then the King will turn to those on the left and say, ‘Away with you, you cursed ones, into the eternal fire prepared for the devil and his demons. 42 For I was hungry, and you didn’t feed me. I was thirsty, and you didn’t give me a drink. 43 I was a stranger, and you didn’t invite me into your home. I was naked, and you didn’t give me clothing. I was sick and in prison, and you didn’t visit me.’

44 “Then they will reply, ‘Lord, when did we ever see you hungry or thirsty or a stranger or naked or sick or in prison, and not help you?’

45 “And he will answer, ‘I tell you the truth, when you refused to help the least of these my brothers and sisters, you were refusing to help me.’

46 “And they will go away into eternal punishment, but the righteous will go into eternal life.”

Who's Gaslighting Who?

CGI's Jeff Flanick (of Bill Watson's Medina, Ohio congregation) delivered a broadside against the Olympic games in Paris this past Sabbath. He joined the chorus of voices expressing disgust with the opening ceremonies of the 2024 games and claimed that it was the epitome of what CGI has been preaching against for years. According to Mr. Flanick, the ceremony underscored the pagan origins of the games and glorified those unsavory LGBTQ folks! You see, for Jeff and his peeps, those WOKE folks at the IOC are trying to gaslight an innocent and unsuspecting humanity.

Like his mentor, Pastor Bill Watson, Jeff is appalled at the fact that these leftist folks have the audacity to characterize Donald Trump and J.D. Vance as weird! Men dressed like women and competing as women - that's supposed to be normal and acceptable? Heaven forbid! is Mr. Flanick's response. He went on to suggest that the opening ceremony had desecrated Leonardo da Vinci's famous painting known as "The Last Supper." Although he went on to admit that this work of art may be inaccurate in its depiction of that event, he proceeded to suggest that an artistic interpretation of that work in the opening ceremony was probably sacrilegious - an intentional affront to Christians everywhere!

Indeed, he went on to compare the whole thing to what traditional Christians have been doing for years. According to Mr. Flanick, the vast majority of these people are among "those who think they are Christians" (implying, of course, that they are no such thing). He went on to say that these folks disregard scriptures which refute their errors. Flanick then proceeded to cite several examples of the clear evidence which these people fail to confront - like Matthew 5:18, which he insists proves that Christians should be keeping the commandments of Torah. He also quoted that favorite passage of Armstrongists to nail down his thesis: Hebrews 13:8 - "Jesus Christ is the same yesterday and today and forever." In other words, if he gave it to the Israelites, he must have intended for Christians to have it to!

In similar fashion, Mr. Flanick attacked those traditional so-called Christians for their use of the cross as a symbol of their religion. He went on to liken it to someone deciding to revere the gun which had murdered their loved one! Do you suppose that Mr. Flanick is disregarding all of those New Testament references to the cross of Christ? OR Let's be generous, maybe he just forgot about those?

He went on to remind his audience that those traditional Christians also embraced those nasty pagan holidays like Christmas and Easter! Flanick pointed out that revelry and alcoholic beverages are associated with those celebrations, but he doesn't want you to look to close at how CGI folks celebrate their Feast of Tabernacles! He even proceeded to point out that true Christians are supposed to come out of Babylon and be separate, and he saw absolutely no irony in making clear that God really meant those nasty, leftwing globalists!

It occurred to me as I listened to Mr. Flanick's presentation, "I wonder if he's ever seen the classic movie which gave rise to the term "gaslighting"? Ingrid Berman's husband (Charles Boyer) embarked on a plan to make her think she was going crazy. "Paula, Paula, Paula, you are tired, you are weary..." In keeping with the custom of CGI ministers and speakers, Mr. Flanick was divorced and remarried; but those LGBTQ folks are insane - trying to make us all think that they can actually love each other and be faithful to one person! Yes, I'm wondering "Who's gaslighting who?"

THE LAW OF GOD

Unfortunately, in both Jewish and Christian circles, there is a great deal of confusion associated with the subject of God's Law. This confusion arises in both how we define God's Law, and in how that Law is applied to our lives. This post will examine this subject and offer a perspective on God's Law that incorporates the totality of Scripture and reconciles both the writings of the Hebrews and the writings of early Christians in the Greek language.

First, although both Jews and Christians sometimes refer to the Pentateuch or Torah (first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) as the Law of Moses, both groups generally accept the characterization of this legislation as also being God's Law. Now, this characterization of Torah is consistent with the language used throughout those writings. Over and over again, the voice of God in that narrative refers to "MY commandments/statutes/laws" (see Exodus 20:6, Leviticus 22:31, 26:3, 15, Numbers 15:40, Deuteronomy 5:10, 29, 11:13). Moreover, it is referred to as the "law of God" in Joshua 24:26 and Nehemiah 8:8, 18, and 10:28. Having established that, however, it is equally important to understand that anything which God has commanded anyone to do is also God's Law. In other words, there were a number of different versions/iterations of God's Law given to various individuals before the legislation delivered to Moses on Mount Sinai (see Genesis 2:16, 6:22, 12:1, 21:4, 22:2, 31:13, etc.). In other words, while Torah, is God's Law, there are other commandments of God besides the ones enumerated in the Law of Moses.

Likewise, it is critical to a proper understanding of God's Law(s) to be aware of the fact that the version given to Moses was addressed to the people of Israel (as many of the posts on this blog have pointed out). Hence, although this iteration of God's Law contained some "universal" moral principles, it was NOT addressed to all of humankind. Thus, this version of God's Law was more parochial in nature than "universal"! In other words, Torah was designed to meet the needs and circumstances of the people of Israel in the Promised Land. More particularly, this legislation was designed for a primitive, patriarchal, superstitious, polygamous, violent, and slaveholding group of people. Moreover, those commandments were incorporated into the terms of an exclusive covenant/contract/agreement between God and THOSE people. And, finally, consistent with all of this, the specific commandments were intended to separate the Israelites from the people who surrounded them - to distinguish the children of Israel from Gentile nations (see Deuteronomy 4:1-8, and 12:29-31)! Indeed, throughout Torah we read "Speak unto the children of Israel" (see Exodus 19:6, 25:2, 30:31, Leviticus 1:2, 4:2, 7:23, 29, 11:2, 12:2, 15:2, 18:2, 23:2, etc.)

Now, while Torah views itself as a whole (see Deuteronomy 5:32, 8:1, 11:22, 32, 12:28, 32, 16:12, etc.), some Jewish and Christian believers break down Torah into different categories and/or exclude certain provisions of that legislation as binding on them (even though that is specifically forbidden, as in Deuteronomy 4:2). For instance, many Jewish scholars divide the commandments of Torah into dos and don'ts, just as they divide the books of the Hebrew Bible into Torah, Prophets and Writings. Moreover, in the Judaism 101' article on Halakhah: Jewish Law, we read that: "Many of these 613 mitzvot <commandments> cannot be observed at this time for various reasons. For example, a large portion of the laws relate to sacrifices and offerings, which can only be made in the Temple, and which does not exist today. Some of the laws relate to the theocratic state of Israel, its king, its supreme court, and its system of justice, and cannot be observed because the theocratic state of Israel does not exist today. In addition, some laws do not apply to all people or places. Agricultural laws only apply within the state of Israel, and certain laws only apply to kohanim or Levites." In other words, changed circumstances have forced them to exclude (subtract) over HALF of the commandments of Torah from the practice of their religion!

Likewise, many Christians have divided Torah into three different types of commandments (Moral, Civil, and Ceremonial). Now, although such categories can help us to better understand this legislation, we must not forget that Scripture itself does NOT divide the various commandments into these categories - some of us do this. Once again, Scripture sees this body of legislation as a comprehensive whole. Hence, the question naturally arises: "Why would these folks seek to divide these commandments into various categories?" I would say that, more often than not, the obvious answer to that question is found in their desire to make some of the 613 commandments binding on Christians, while simultaneously trying to justify excluding others! Of course, with most of the Christians who pursue this framework, the category which they most often want to preserve is the "Moral" one. They reason that Jesus has fulfilled the other two categories, and that this category represents those "universal" aspects of the legislation. By now, the problem with this approach should be apparent to everyone. It effectively subtracts some of the individual commandments from that body of legislation!

On the other hand, Jesus of Nazareth taught his disciples that this entire body of legislation was comprehend by just two of those 613 commandments. He said: "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets." (Matthew 22:37-40, ESV) In other words, these are those "universal" principles which Torah was based upon, and those are the principles which underpinned ALL iterations/versions of God's Law. Hence, these two commandments represent the version of God's Law which Christians should strive to obey, NOT the version or iteration given to Moses and addressed to the people of Israel! Torah literally means "instruction" in Hebrew. Jesus came to this earth to fulfill Torah (Matthew 5:17), and he did just that. Afterwards, he commissioned his disciples to instruct the people of the earth to follow the instructions which he had committed to them during his earthly ministry (Matthew 28:19-20). Interested in reading a summary of those instructions? If you are, read Christ's Sermon on the Mount (see Matthew 5-7).

Does the book of Deuteronomy give the legalists the edge in the Grace vs. Law debate?

In the commentary thread of my most recent post published at Banned by HWA (Bible Talk: Universal Sabbath?), it was asserted that the book of Deuteronomy settles the issue of whether or not the Law of Moses was modified by Jesus Christ. More particularly, the commentator referenced three passages from that book:

Deuteronomy 4:1 "And now, Israel, listen carefully to these decrees and regulations that I am about to teach you. Obey them so that you may live, so you may enter and occupy the land that the Lord, the God of your ancestors, is giving you. 2 Do not add to or subtract from these commands I am giving you. Just obey the commands of the Lord your God that I am giving you." Deuteronomy 12:1 "12 “These are the decrees and regulations you must be careful to obey when you live in the land that the Lord, the God of your ancestors, is giving you. You must obey them as long as you live.

2 When you drive out the nations that live there, you must destroy all the places where they worship their gods—high on the mountains, up on the hills, and under every green tree. 3 Break down their altars and smash their sacred pillars. Burn their Asherah poles and cut down their carved idols. Completely erase the names of their gods!

4 Do not worship the Lord your God in the way these pagan peoples worship their gods. 5 Rather, you must seek the Lord your God at the place of worship he himself will choose from among all the tribes—the place where his name will be honored. 6 There you will bring your burnt offerings, your sacrifices, your tithes, your sacred offerings, your offerings to fulfill a vow, your voluntary offerings, and your offerings of the firstborn animals of your herds and flocks. 7 There you and your families will feast in the presence of the Lord your God, and you will rejoice in all you have accomplished because the Lord your God has blessed you.

29 When the Lord your God goes ahead of you and destroys the nations and you drive them out and live in their land, 30 do not fall into the trap of following their customs and worshiping their gods. Do not inquire about their gods, saying, ‘How do these nations worship their gods? I want to follow their example.’ 31 You must not worship the Lord your God the way the other nations worship their gods, for they perform for their gods every detestable act that the Lord hates. They even burn their sons and daughters as sacrifices to their gods.

32 So be careful to obey all the commands I give you. You must not add anything to them or subtract anything from them."

Deuteronomy 30:1 "In the future, when you experience all these blessings and curses I have listed for you, and when you are living among the nations to which the Lord your God has exiled you, take to heart all these instructions. 2 If at that time you and your children return to the Lord your God, and if you obey with all your heart and all your soul all the commands I have given you today, 3 then the Lord your God will restore your fortunes. He will have mercy on you and gather you back from all the nations where he has scattered you. 4 Even though you are banished to the ends of the earth, the Lord your God will gather you from there and bring you back again. 5 The Lord your God will return you to the land that belonged to your ancestors, and you will possess that land again. Then he will make you even more prosperous and numerous than your ancestors!

6 The Lord your God will change your heart and the hearts of all your descendants, so that you will love him with all your heart and soul and so you may live! 7 The Lord your God will inflict all these curses on your enemies and on those who hate and persecute you. 8 Then you will again obey the Lord and keep all his commands that I am giving you today.

9 The Lord your God will then make you successful in everything you do. He will give you many children and numerous livestock, and he will cause your fields to produce abundant harvests, for the Lord will again delight in being good to you as he was to your ancestors. 10 The Lord your God will delight in you if you obey his voice and keep the commands and decrees written in this Book of Instruction, and if you turn to the Lord your God with all your heart and soul."

Please notice that ALL of these passages were addressed to the people of Israel (as were ALL of the commands related to God's covenant with those people). Once again, these passages also demonstrate that the legislation was looked upon as an inseverable whole, and that the people of Israel must not modify it in anyway. Notice that this instruction about adding and subtracting was also given to the Israelites. In other words, the children of Israel were not allowed to modify the instructions in Torah in any way. Now, this has important implications for what the Jews did after they were taken into captivity, and the Temple was destroyed. Moreover, we can see that this also had implications for when the Temple was destroyed a second time by the Romans in the year 70 CE.

We know, of course, that the Jewish people had to make major modifications to their religion. Remember, however, that God had commanded them NOT to make any modifications to the Law of Moses. Did God honor those modifications? Did he give them any wiggle room in that commandment about adding and subtracting? "That's not fair," some will protest, "it was impossible to obey many of those commandments in the manner specified in Torah!" Which brings another question to mind: Was what happened in 70 CE part of God's design? In other words, did what happened to Jerusalem, the Temple, and the rituals of the Jewish religion have anything to do with what Jesus of Nazareth had done? I know how I would answer those questions, I'll leave it to my readers to draw their own conclusions.

The regular readers of this blog know that I believe that Christ fulfilled the Law and replaced the Old Covenant with a NEW one (Matthew 26:28, Mark 14:24, Luke 22:20, I Corinthians 11:25, Hebrews 9). I believe that this NEW covenant is the one that was prophesied to come in the Hebrew Scriptures (the writings which we refer to as the Old Testament). In other words, I believe that the New Testament teaches that the Old Testament points to Christ, and that God's covenant with Israel has been rendered obsolete. Hence, the legislation which that covenant was predicated on (God: If you do this, I'll do these things for you) has NOT been carried forward into the New Covenant. This is consistent with my contention that Christians are NOT under the Law of Moses - that they are operating under a new iteration of God's Law. After all, Moses did say that "The Lord your God will raise up for you a prophet like me from among your fellow Israelites. You must listen to him." (Deuteronomy 18:15)

Likewise, in the opening to the anonymously authored epistle to the Hebrews, we read: 1:1 "Long ago God spoke many times and in many ways to our ancestors through the prophets. 2 And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. 3 The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven." In the past, God spoke to the people of Israel through many different individuals. In the Christian era, however, Jesus of Nazareth has represented "him" and "his" will. Hence, although Christ clearly had the authority to add and subtract from the old, he represents a new deal between God and all people (Gentiles and Jews). Unlike the Law of Moses, this new covenant and iteration does not apply exclusively to the people of Israel! Anyway, that's how I see it. What about you?