In what way is there continuity between the Mosaic covenant and the new covenant? Covenant theology is known for its emphasis on the unity and continuity between the testaments. Karlberg surveys the development of federal theology. He tries to understand the strong and sometimes even aggressive debate surrounding these issues.
How should we understand the promise of the new covenant in Jeremiah 31:31-34? What are the continuities and discontinuities between the covenants? Kaiser reflects on the issues at stake—the content of the new covenant, the contrast with the Mosaic covenant, and Jeremiah 30 to Jeremiah 33 as a "book of comfort."
This is the first article in a trilogy on the topic of the new covenant. The book of Hebrews makes the point that Christ is the High Priest who serves as the One who brings us to God in the order of Melchizedek. He represents all of God's people before God. This is part of the main point of the new covenant.
The Epistle to the Hebrews was written to encourage Jewish believers who had professed faith in Christ not to backslide from Him in order to return to the still impressive Temple rituals of pre–A.D. 70 Judaism.
Does the fact that the old covenant is the old covenant mean that the new covenant was “plan b”? The answer is no. God did not make a mistake with the old covenant. This article looks at the relation of the old covenant to the new covenant (the relationship between the Old Testament and the New Testament).
This article looks at the supremacy of Christ, especially in the book of Hebrews. The author also looks at the new covenant as being better than the old covenant (relation Old Testament and New Testament): it is more inclusive (it includes Gentiles); it has a better Mediator; a better High Priest; a better King; and a better revelation of God.
In a previous article all relevant references to tithing in Scripture were discussed and it was concluded that the continuation of a tithing requirement can not be adequately supported by the exegesis of individual texts. In the present essay the authors assess the applicability of tithing in light of pertinent systematic issues.
The Epistle to the Hebrews reflects the use of comparatives more frequently than any other writing in the New Testament. Twenty-eight uses of comparative adjectives combine with seventeen uses of comparative adverbs for a total of forty-five occurrences of comparatives. This is a reflection of the writer‘s purpose in comparing the old covenant with the new covenant and the glory of Christ.
Who is the “Israel of God” in Galatians 6:16? The understanding of this passage has an important bearing on the question of the relationship between Israel and the church. Rather than viewing the verse through a pre-existing systematic-theological grid, Paul’s reference to the “Israel of God” ought to be studied first and foremost in the context of the entire epistle. Special attention need to be given to his anti-Judaizing polemic.
This article looks at the arguments for infant baptism in the Bible. The author discusses circumcision as covenant sign, circumcision and the new covenant, circumcision and the judgment from God, circumcision and Jesus Christ, the baptism of John the Baptist, baptism and the judgment from God, baptism as a water ordeal.