Podcasts about old covenant

This episode of Fed by the Fruit with KB takes you on a rich, Scripture-soaked journey through the life of Moses—from his miraculous rescue as a baby in Egypt to his leadership over millions of Israelites in the wilderness. KB walks through the major moments of Moses' story: his upbringing in Pharaoh's palace, his impulsive actions and flight to Midian, the burning bush encounter, the plagues, the Red Sea crossing, the giving of the Ten Commandments, and the establishment of the Old Covenant with God's people. You'll also learn how the tabernacle, sacrificial system, and the Day of Atonement all pointed forward to Jesus and the New Covenant.But this isn't just Bible history; it's deeply practical for your everyday walk with God. KB unpacks what Moses teaches us about waiting on God's timing instead of forcing our own, being faithful in the “valley” and the mundane, allowing God to shape our character in hidden seasons, and stepping out in courage when He calls—even after failure. You'll be reminded that God's ways and timing are better than ours, that His presence is what sets us apart, and that He is still writing redemption stories through imperfect people. If you're in a waiting season, wrestling with calling, or needing fresh encouragement to trust God, this Moses episode is for you.This episode serves as both an informative guide to embrace a healthier, more balanced lifestyle, encouraging listeners to embark on their journeys with renewed vigor and compassion.Reach out to KB on Instagram and share your thoughts.

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

Most of us know the feeling of looking at our lives and thinking, “I don't deserve a passing grade.” We carry mistakes, regrets, and a sense that we will never measure up to what God expects. Or on the flip side, we convince ourselves that our effort and good behavior are more than enough. This message explores why our efforts can never fix what is broken, and the incredible hope that Jesus offers a grade we could never earn, a grace that changes everything!Chapters:00:00 The Grade I Didn't Earn01:32 Understanding Sin & Salvation03:40 Old Covenant vs. New Covenant18:30 The Ultimate Sacrifice19:41 Understanding Grace & Faith24:58 Justification & Sanctification Explained28:58 Practical Steps for a Faithful Life33:47 Invitation to SurrenderTAKE A NEXT STEP:INTRODUCE YOURSELF

Who is Israel? What is the origin of Israel? How does Israel continue the fulfillment of God's covenant promises to Abraham? What is Israel's role and significance to the Old Covenant and the New Covenant? What impact does Israel have upon the gospel of God in the world today? This episode answers these questions in order to encourage the listener in the sovereign and gracious plan of God? Scripture referenced: Genesis 12:1-7, Genesis 15:1-6, Genesis 16:1-16, Genesis 17:1-21, Genesis 25:19-26, Genesis 26:1-4, Genesis 28:10-15, Genesis 32:22-30, Genesis 35:9-12, Isaiah 46:9-11, Malachi 1:2-3, John 1:51, Romans 3:22-24, Romans 4:1-25, Romans 9:6-18, Galatians 3:1-29, Galatians 6:16, Ephesians 1:11, Ephesians 3:20

The disciples admired the beauty of the Temple, but Jesus saw something entirely different—a system God had already left behind. In Mark 13:1, we learn that the Old Covenant structures were temporary shadows pointing to something far greater: Christ Himself as the true Temple, and His people as the dwelling place of God's Spirit. This week, Pastor Korey walks us through the stunning reality that God is no longer found in man-made buildings but in the living Temple of His Church, where His glory now rests and His Kingdom advances.

Pastor John Randall is knee deep in his study of Hebrews, and we're taking our time here in the early part of chapter nine, so we consider how the Tabernacle is a picture of Christ. Even the furniture contained in it, points to Jesus. It speaks volumes about how we're not to go back to the Old Covenant like the Hebrews were doing. To support this ministry financially, visit: https://www.oneplace.com/donate/1368/29?v=20251111

In this urgent episode, Laurie Cardoza-Moore revisits a 2015 interview with Dr. Bill Donohue — and explains why his warning is even more critical today. Pope Francis declared, “You cannot be a Christian and be an antisemite… the Old Covenant was never revoked,” yet a growing strain of Christian antisemitism has taken root inside parts of the political right. Donohue explains how Vatican II and Nostra Aetate formally rejected anti-Judaism and affirmed the unbreakable bond between Christians and the Jewish people. Laurie connects those teachings to the present crisis: conspiracy theories, replacement theology, and anti-Israel rhetoric spreading in conservative Christian circles.This is a call to action.Christians must reject antisemitism wherever it rises — left or right — and stand boldly with Israel and the Jewish community.Follow, share, and help PJTN continue defending biblical truth and combating antisemitism in every form.Don't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

As we dive back into our study of Hebrews, pastor John Randall will have us consider some aspects of the New Covenant and show us why it's so much superior to the Old Covenant. Those that try to live under the Old Covenant rules discover it can't be done. It can't fix our problem, because we're sinful people. And the Old Covenant simply couldn't remove sin! So where does that leave us? Christ changed everything and solved the problem! To support this ministry financially, visit: https://www.oneplace.com/donate/1368/29?v=20251111

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Josh Hawley

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Josh Hawley

We are never to approach the Lord's Table lightly, casually, or inappropriately. The Lord's Table is to be approached reverently and discreetly. The Communion table represents a holy and sacred time in the Lord's presence. The Lord's Supper replaced the Passover Meal. Jesus was modeling a paradigm shift from the Old Covenant to the New Covenant. From the Old Testament to the New Testament. From the Temple to the Church. From Priests to Preachers. In the Old Testament the sheep died for the shepherd. In the New Testament the Shepherd dies for the sheep. The communion table reminds us to look back at the cross and look forward to the future glory in heaven. 

A Sermon for the Sunday Next Before Advent Jeremiah 23:5-8 & St. John 6:5-14 by William Klock As we come to the last Sunday in the Church Year, I've been reflecting on the scripture passages we've read these last twenty-two weeks of Trinitytide.  The first half of the Church Year walks us through the life and ministry of Jesus.  The second half, following Trinity Sunday, walks us through the life and ministry of the church.  The lessons remind us who we are and encourage us to be the people and the community that Jesus and the Spirit have made us.  Last week we were reminded that just as the old temple was the place where Israel found forgiveness and the presence of God, so the church—the new temple—is also to be the place where the world encounters the presence of God and the forgiveness that flows from the cross.  On All Saint's, just a few weeks ago, we heard the Beatitudes and were reminded of the character that Jesus and the Spirit have given us.  We are the community that is poor in spirit, that mourns sin and the fallenness of the world, the meek who hunger and thirst for righteousness, the merciful, the pure in heart, and the peacemakers.  And thinking of all that, it's easy to feel overwhelmed.  Sometimes we fail.  A lot of the time it just feels like the pushback against us is overwhelming. I feel like Israel in the wilderness with temptation after temptation and enemy after enemy.  But then I think, wait a minute.  Even in the wilderness, God was with Israel.  I think of Moses, reiterating the torah, the law, to Israel as they were on the verge of finally entering the Holy Land, and as he called them to commit to the Lord's covenant—and he knew it seemed like an overwhelming thing to them—he said to them: You can do this.  It's not too hard.  It's not far off.  It's not in heaven that you have to go and bring it down.  It's not across the ocean, that you've got to send someone far away to fetch it.  God's word is near you.  It's in your heart and it's in your mouth so that you can do it.”  Even more, there was the Lord, present in a shining cloud of glory right in their midst—always present with them in the tabernacle.  Ready to forgive and to purify and to strengthen them to be the people he'd created and called them to be.  And if that was true of Israel and of her relationship with God in the Old Covenant—well, maybe I shouldn't be so discouraged.  Because, in Jesus, God has established something even better.  And so I pore over his word, and I pray, and I look forward to Sundays and his invitation to come feast at his Table. I find hope in the promise in the lesson we read today from Jeremiah.  It's a passage I think of a lot.  To a people who had failed, to a people broken and being carried off into exile, to a people who had lost his presence, the Lord promised: “Behold, the days are coming, declares the Lord, when I will raise up for David a righteous branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.  In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.'  Therefore, behold, the days are coming, declares the Lord, when they shall no longer say, ‘As the Lord lives who brought up the people of Israel out of the land of Egypt,' but ‘As the Lord lives who brought up and led the offspring of the house of Israel out of the north country and out of all the countries where he had driven them.' Then they shall dwell in their own land.” (Jeremiah 23:5-8) All of it is important, but the part that really gets me here is that promise that the Messiah would redefine what it meant to be God's people.  The Lord's deliverance of Israel from exile was the thing, the event that defined them as a people.  It was the event that they could hold onto as proof that the Lord was real and living and active, that he is faithful and worthy of trust.  That he makes good on his promises.  It was his gracious and loving deliverance of Israel from Egypt that motivated them to return his love and faithfulness with their own devotion and allegiance.  And yet, the Lord says, when the Messiah has done his work, it'll no longer be about Egypt and the exodus, but about the deliverance brought by the Messiah.  In hindsight, we can say that our existence as the people of God is defined by the cross and the empty tomb—by the body and blood of Jesus the Messiah shed for us.  The Passover, the meal that reminded the Jewish people of their identity of God's people, the meal through which each generation participated in that rescue from Pharaoh's bondage, was redefined by Jesus.  He took the Passover bread and the Passover wine and redefined them.  No longer do they represent deliverance from Egypt, but our deliverance from sin and death by his body broken and his blood poured out.  And Brothers and Sisters, in the midst of the wilderness; struggling to keep our baptismal vows to fight the temptations of the world, the flesh, and the devil; struggling to be faithful stewards of the gospel and the life of the Spirit, it ought to be strengthening to remember both what the Lord has done for us and that he is so closely with us. This is why the church gives us today's Gospel—the familiar story of Jesus feeding the five thousand.  For the last six months the lessons have been exhorting us to take up Jesus' yoke, to take up our crosses and to follow him.  And when we forget who we are and what the Lord has done for us it's easy to forget that Jesus has promised his yoke is easy and his burden is light, and that in taking up our crosses, he walks alongside us bearing his own.  He is with us in the wilderness.  And that's what today's Gospel is all about.  St. John, in the sixth chapter of his Gospel, writes: “Jesus looked up and saw a great crowd coming to him.  ‘Where are we going to buy bread,' he said to Philip, ‘so that they can have something to eat?'  (He said this to test him.  He himself knew what he intended to do.)  ‘Two hundred denarii,' replied Philip, ‘wouldn't be enough to buy bread for each of them to have just a little!'  One of his disciples, Andrew, Simon Peter's brother, joined in.  ‘There's a boy here,' he said, ‘who's got five barley loaves and to fish.  But what use are they with this many people?'  ‘Make the men sit down,' said Jesus.  There was a lot of grass where they were, so the men sat down, about five thousand in all.  So Jesus took the loaves, gave thanks, and gave them to the people sitting down, and then did the same with the fish, as much as they wanted.  When they were satisfied, he called the disciples.  ‘Gather up the bits and pieces left over,' he said, ‘so that nothing is lost.'  So they collected it up and filled twelve baskets with the broken pieces of the five barley loaves left behind by the people who had eaten.  When the people saw the sign that Jesus had done, they said, ‘This truly is the Prophet, the one who is to come into the world. (John 6:5-14) Now, the lectionary leaves out the first four verses of the chapter.  Because of that we miss two important details.  The first is the time and the second is the place.  John tells us in verse 4 that “the Passover was at hand”.  Remember again what the Passover was all about.  Passover was the annual festival in which the Jews recalled the events of the Exodus—those events that Jeremiah points to as defining the very identity of Israel as the people of God.  I'll say it again, because it's important to understand: In the Exodus the Lord had delivered them from their Egyptian slavery, he had defeated Pharaoh and the gods of Egypt, he had given them his law and the tabernacle and had taken up his dwelling in their midst, and he had led them through the wilderness.  Each new generation of Jews, as they took part in the Passover meal, became participants in the events of the Exodus, in the establishing of the Lord's covenant.  The Exodus, commemorated by the Passover, was the defining event in Israel's life as the people of God.  So it's not just at the Last Supper, but throughout his ministry that Jesus takes the Passover and redefines it in terms of himself: his provision for the people, his body and blood, his cross and his resurrection leading a new people in an exodus from sin and death. The other important detail in those first verses is the place.  This took place on the far side of the Sea of Galilee.  Jesus has led the people into the wilderness and he's taken up his seat on a mountain.  Again, John stages the story using the imagery of the Exodus.  We have a great crowd of people in the wilderness.  John wants us to be thinking about Israel in the wilderness.  These people are hungry for supper, but there's no food to be had.  The only thing missing is the people grumbling to Moses.  But these people were just hungry to hear Jesus.  This time it's Jesus who realises the people's need before they realise it themselves.  That's something to take comfort in.  Jesus is looking after our needs before know them ourselves. Jesus turns to Philip and asks what's to be done to feed all these people.  Now, Philip—a good Jew whom I'm sure knew his people's story—should have recalled the manna in the wilderness, but he wasn't thinking of Jesus on that level just yet.  Andrew, on the other hand, has met a boy who happens to have brought a sack lunch: a couple of fish and five little loaves of bread.  Such a little bit of food might as well have bene nothing if you're thinking about distributing it to five thousand people.  But I don't think Andrew would have bothered telling Jesus about this boy and his lunch if he hadn't thought that Jesus could make use of it somehow.  What could Jesus possibly do with so little?  The situation seemed totally impossible, and yet the Lord had provided for his hungry people in the wilderness all those centuries before.  Why not again?  And so Andrew gives us a hopeful sign. Brothers and Sisters, this is how the people of God are called to respond in hopeless situations.  This how we're to depend on Jesus as he leads us through the wilderness—when our calling, our task, our vocation, when being the people he's made us seems so hard, when you feel like you can't carry your cross another step.  Don't grumble like Israel did.  Don't give up on God and put your faith in horses, chariots, foreign kings, and pagan gods like Israel did back in the days of Jeremiah.  The Lord has always been faithful to provide and he always will.  Andrew knew that.  I don't know if Andrew was thinking about it, but I think that as John wrote this, he was thinking about one particular event in Israel's past and about King Hezekiah.  The way John tells the story seems to deliberately echo the story of Hezekiah. Hezekiah was also in a hopeless situation.  The Assyrians had besieged Jerusalem.  The messenger of the Assyrian king called up to Hezekiah's men on the walls of the city that he would destroy them and that it would be because Hezekiah had purged Judah of its altars and shrines to the Assyrian gods.  The Assyrian king sent a message to Hezekiah, warning him that the Lord would not be able to deliver him.  Hezekiah no doubt had advisers who saw the situation as hopeless.  Some would have advised him to surrender to the Assyrians and to bow before their gods.  Others would have urged him to form an alliance with the Egyptians, which would have involved their gods as well.  To many, it would have seemed that Hezekiah was out of options.  But he knew better.  The King took the message from the Assyrian king and went to the temple.  He prayed.  Sometimes that's all you can do.  And the Lord sent the Prophet Isaiah to Hezekiah with a message of reassurance:  The king of Assyria will not enter Jerusalem.  “I will defend this city to save it for my own sake and for the sake of my servant David” (Isaiah 19:34).  And that very night an angel struck down 185,000 men in the camp of the Assyrians. Andrew now, like Hezekiah taking Sennacherib's letter to the temple and not knowing what to do, only that the Lord would do something, Andrew now brings the boy and his lunch to Jesus.  The Lord will provide.  Somehow.  In some way.  And Jesus does just that.  He took the bread, gave thanks to God, and started breaking it into pieces and somehow there was still bread in his hands as the baskets began to fill.  And the same with the fish.  No matter how much Jesus gave out, there was still more in his hands.  And everyone—the multiple thousands sitting there on the grass—everyone had their fill.  Just like they did in the wilderness after they'd left Egypt.  And yet there's an element of the story here that points to this new exodus that's taking shape being even greater than the first.  In the first exodus, there was no manna left over.  There was always enough to satisfy the needs of the people, but if you tried to gather extra and to keep it, it rotted away and produced worms.  In contrast, when Jesus feeds these people in the wilderness, there are twelve basketfuls left over—presumably food the people took home with them to eat and to be reminded the next day of what the Lord had done. But that's not the only Old Testament echo that John works into the story.  Andrew faithfully taking the loaves and fishes to Jesus echoes Hezekiah going before the Lord to ask for a miracle.  But as John tells us about Jesus dividing up the bread and fish, there's an echo of another story the people would have known very well. John, I think, tells the story to deliberately recall the prophet Elisha and, in particular, the events of 2 Kings 4.  There was a famine in the land and Isaiah had a band of followers to provide for.  A man brought them twenty loaves of bread and a sack of grain, but it wasn't nearly enough to feed Elisha's men.  That didn't concern Elisha.  He gave the sack of bread to his servant and commanded him to give it to the men so that they could eat.  His servant balked at that.  “How can I can set this before a hundred men?” he asked.  Elisha commanded him again to take it to the men and said, “Thus says the Lord, ‘They shall eat and have some left.'”  And, somehow, the men ate their fill and, just as the Lord had promised, there were leftovers remaining (2 King 4:42-44). Now, back to our Gospel: The people on that mountain with Jesus put the pieces together: Passover, wilderness, bread from heaven, baskets of leftover bread.  And they declare that Jesus is “the prophet who is to come into the world.”  Jeremiah's new exodus is somehow underway, with Jesus at its head.  Their acclamation is taken straight from the Lord's promise to Moses in Deuteronomy 18: “I will raise up a prophet like you from among their brothers.  And I will put my words in his mouth, and he shall speak to them all that I commanded him” (Deuteronomy 18:18-19).  The new exodus has begun.  Jesus is the prophet who was promised, a prophet like Moses, a prophet like Elisha—and yet a prophet even greater.  Verse 15 says: “So when Jesus realised that they were intending to come and seize him to make him king, he withdrew again, by himself, up the mountain.”   “King” means “Messiah”.  Now, did the people really understand who and what the messiah was to be?  I don't think so.  Almost no one fully understood that until after the events of Jesus' death and resurrection.  But that doesn't mean the people that day, filled miraculously with bread and fish, didn't recognise the Messiah in Jesus.  All the pieces were there.  Here was the good shepherd who cared for the sheep when no one else would.  (It's worth noting that when Mark tells this story, he introduces it saying that when Jesus looked out at the crowd, he saw sheep in desperate need of a shepherd.)  Here was the prophet who would lead the people like Moses in the long-awaited exodus.  If Jesus was those two things, then he also had to be the long-awaited branch that Jeremiah had prophesied would come from the root of David.  Jesus saw the recognition dawn in their eyes and he withdrew.  The time wasn't right.  This wasn't how the Messiah was to come into his crown or to take his throne.  Nevertheless, as we draw the lines that connect the promises of God in Jeremiah to their fulfilment in John's Gospel, you and I should, ourselves, be overwhelmed by the faithfulness of God.  He does what he promises.  He will feed us in the wilderness.  He will go before us to conquer the promised land. Brothers and Sisters, the Lord invites us to his table this morning and here we again recall his faithfulness.  Here, like the Jews participating in each new generation in the events of the Exodus and finding their place in the people of God, we find our manna in the wilderness, we recall and participate in the death and resurrection of Jesus, and are reminded that we are his people and that, just as was promised so long ago, he has delivered us from our bondage to sin and death.  The sheep that were scattered, have been drawn together by the God of Israel.  You and I have heard the story of God's faithfulness.  We have come to Israel's king and submitted ourselves in faith.  And now, here at his Table, we experience his faithfulness ourselves as we eat the bread and drink the wine.  Here is our new covenant manna in the wilderness.  Finally, having known the faithfulness of God, we're summoned ourselves to walk in faith, trusting that the Lord will finish what he has begun, that he will do what he has promised. In our Collect we asked the Lord to “stir up our wills”.  We may have come to the end of another Church Year, but the story is hardly over.  Advent is almost here and with it the reminder that Jesus is coming and that as we wait for him, he's given his Church a mission and his own Spirit to ensure that mission is fulfilled.  He has made us stewards of the good news that he is this world's true Lord.  We have our own parts to play in this story.  And it's not an easy task.  But take heart.  The fact that the principalities and powers (as Paul described them in that Ephesians passage we read a couple weeks ago), the fact that they're fighting back means that we're precisely where the Lord wants us to be and doing what he wants us to do and the powers of darkness know it and fear what Jesus and the Spirit will accomplish through the church.  So don't give up.  Don't be afraid.  Don't be weary in well-doing.  Petition the Lord in faith, knowing that he is faithful to fulfil his promises.  Whether it takes a hundred years or a hundred thousand years for the world to answer the king's royal summons to faithful allegiance, he will be with us and he will equip us for every good work.  He will feed us in the wilderness and see us through to the promised land. Let's pray: Stir up, O Lord, the wills of your faithful people; that we may produce abundantly the fruit of good works, and receive your abundant reward, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: "The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days." He then brought the child into the Holy of Holies — something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.   (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)   The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel's faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.   When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)   "Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world." (Synaxarion)

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: "The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days." He then brought the child into the Holy of Holies — something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.   (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)   The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel's faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.   When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)   "Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world." (Synaxarion)

Friends of the Rosary,Today, November 21, the Church of Christ celebrates the Memorial of the Presentation of Mary.On September 8, we celebrated the Birthday of Our Lady, and on September 12, the Holy Name.With the Presentation of Mary in the Temple, we complete this Marian cycle, which is parallel with the first three feasts of our Lord in the liturgical calendar: the birth of Christ or Christmas (December 25), the Holy Name of Jesus (January 3), and His Presentation in the Temple (February 2).The historical background of the Presentation of Mary is found in the Protoevangel of St. James (ch. 4:1ff).After an angel had revealed her pregnancy, Anna vowed her future child, Mary, to the Lord. At the age of three, Mary was transferred to the temple, and here, she received her nourishment from the hand of an angel.On this feast day, we meditate on the mystery of Mary's temporary dwelling in the sanctuary of the Old Covenant as a preparation for the approaching season of Advent.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• November 21, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

The opening session of Camp Meeting 2025 brought a refreshing outpouring of God's word that stirred our hearts toward deeper devotion; reminding us that while the Old Covenant operated through external regulations, the New Covenant introduces us to the divine Regulator Himself: the Holy Spirit, who empowers both our will and our walk.Once, we were far from God, living under the weight of rules we could not fulfill. But now, through Christ, we have been brought near. Our minds are being renewed, and the enemy no longer holds a stake in our thoughts. In this renewed state, we discover what David expressed in Psalm 27: true satisfaction is found in God alone. Devotion ceases to be a duty and becomes a deep, genuine desire.At its heart, devotion is conscious fellowship with God. He didn't just change our eternal destination, He transformed our very hearts, drawing us into intimate communion with Himself.

Trying, versus dying. The answer to our recidivism problem - Christians like to call it "besetting sin" - is not to try harder to be good! That didn't work for anyone under the Old Covenant, and it still doesn't work. Yes, God's Law is good, but we won't become good by keeping the Law. The solution is much more radical than that. Today we'll look at some of the most mind-blowing, most glorious words ever written, in Romans 7 and 8. Listen to Right Start Radio every Monday through Friday on WCVX 1160AM (Cincinnati, OH) at 9:30am, WHKC 91.5FM (Columbus, OH) at 5:00pm, WRFD 880AM (Columbus, OH) at 9:00am. Right Start can also be heard on One Christian Radio 107.7FM & 87.6FM in New Plymouth, New Zealand. You can purchase a copy of this message, unsegmented for broadcasting and in its entirety, for $7 on a single CD by calling +1 (800) 984-2313, and of course you can always listen online or download the message for free. RS11202025_0.mp3Scripture References: Romans 7-8

Click here for more on this topic and other free resources - https://www.drjimrichards.com Experiencing the Spirit of Grace Over the last fifty years, there has been a remarkable resurgence in preaching and teaching about God's grace. Sadly, like so many biblical doctrines, grace has often become something people talk about—but seldom experience. I've witnessed some of the most irrational arguments over subtle doctrinal points about grace. Ironically, the behavior of those arguing usually reveals that, while they may have the right information about grace, they are not living in the power of grace! Rarely do we hear people talk about how grace is actively transforming their lives—making them more stable in their walk with God, bolder in sharing their faith, more loving, kind, and patient. What's even more troubling is that, for many, the message of grace has not softened their hearts—it has hardened them. Instead of becoming more compassionate and understanding, they've become more critical and less patient with those who do not embrace their doctrinal position. We are all given the gift of God's grace when we are born again, but that doesn't mean we've truly received it—that is, taken hold of it by faith. Until we do, grace remains only a doctrine we can discuss, not a power that changes our lives! Grace is one of the great distinctions between the Old and New Covenants. The Old Covenant describes righteousness, love, ethics, and morality—but it didn't give us the power to live them. But the grace of God makes us able! It is the power, strength, capacity, and ability that works from our hearts! The Holy Spirit is called the Spirit of Grace, revealing that grace is more than an impersonal power. It is a manifestation of the person and power of the Holy Spirit! The Holy Spirit is not only our Counselor and Teacher—He is our strength. He manifests Himself within us, empowering us to live, function, and walk fully in the life of God. Join me this week as we move beyond mere discussion—into the living, transforming power of God's grace! The Kingdom of God is not in word, but in power (1 Cor 4:20). If we only talk about grace but are not experiencing the power of grace, it is mere doctrine, not life!!

What are you bound by? we know the past can effect our future. How much does the old law affect our life today? Jesus made it clear, we are no longer bound by the things of old, but are given a brand new covenant.

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. While the Old Covenant offered limited forms of worship addressing external purity but unable to cleanse the human heart, Jesus provides a far better way, granting complete and direct access to God. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Kevin Manning

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. While the Old Covenant offered limited forms of worship addressing external purity but unable to cleanse the human heart, Jesus provides a far better way, granting complete and direct access to God. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Kevin Manning

The sermon presents a progressive theological framework for understanding God's kingdom as a divine restoration of His authority in a fallen world, unfolding through distinct phases. Beginning with the foundational concept of 'kingdom placeholders'—family, civil government, and true religion—the narrative advances to phase two, centered on the covenant and the 'one chosen man' principle, exemplified by Noah, Abraham, Moses, and David. Through these pivotal figures, God establishes a progressively deeper, more exclusive, and symbolic expression of His rule, culminating in the Old Covenant nation of Israel as a holy, geographically bounded, temporary, and anticipatory model of His eternal kingdom. The mustard seed metaphor underscores the slow, deliberate growth of God's redemptive plan, which ultimately points to a greater fulfillment in Christ, the ultimate chosen one who fulfills and transcends all previous stages.

Concluding our deep dive into the book of Revelation, we arrive at Chapter 21, where the New Covenant is fully realized. Pastor Mark explains why the "new heaven and new earth" means the curse is reversed and suffering is entirely abolished.This message focuses on the obsolescence of the Old Covenant. We explore the meaning of the New Jerusalem (the perfected Bride) and the profound statement: There is no Temple in the city! The Lamb is the Temple, the Light, and the guarantee of eternal access. Listen to find out why your final hope is not in a future geography, but in the permanent presence of Christ.

Free Podcast Downloads In my previous episode, 189 The Better Covenant, I made the point that the Bible, both Old and New Testaments, is the inspired Word of God, literally 'God-breathed' (2 Timothy 3:16). From beginning to end, it reveals God's redemptive plan and His covenant relationship with humanity. The two Testaments represent two distinct covenants: the Old Covenant given to Israel through Moses, and the New Covenant given through Jesus Christ to all who believe. Understanding how these covenants connect, and how the New is better than the Old is basic to living in the freedom and grace God offers.

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!A flooded basement, a dead furnace, and three kids shivering through a New York winter. We start with a human story and a fundraiser that turned into a lesson in Christian charity—how a community can change a family's life overnight. Then we pivot into one of the most charged theological conversations of the moment: Scott Hahn's interview with Gavin Ashenden and the fault lines it exposed.We unpack why Hahn refused to let the conversation stall at labels, and instead zeroed in on a deeper danger: bicovenantalism. Is it anti-Semitic to critique Zionism? Hahn says no—and shows why conflating political critique with hatred is lazy and misleading. Walking through Romans 9–11, he offers a vivid image: remaining within the Old Covenant without Christ is like living in a mansion on fire. That line reframes everything. We explore how Catholic liturgy—altar, priest, sacrifice—fulfills biblical worship, while post-70 AD rabbinic Judaism marks a real discontinuity from temple-centered Israel. Along the way, Augustine and Aquinas remind us why the preservation of the Jewish people is providential and prophetic, pointing toward a future conversion near the eschaton.The conversation broadens with clips of Benjamin Netanyahu invoking “Jews against Rome” and calling the United States the “new Rome.” We connect that to the Church Fathers on the “restrainer,” the unraveling of Christendom, and how propaganda pressures Catholics to fall silent. The challenge is clear: resist panic labels, reject hatred, speak truth, and stay rooted in doctrine. We close with a heartfelt letter from a 27-year-old father discerning Catholicism while priced out of housing and ignored by leadership. It's a sobering snapshot of the moment—and a call for the Church to engage young men with honesty and hope.If this resonates, share it with a friend, subscribe for more conversations that don't dodge the hard questions, and leave a review with your takeaways. Your voice helps others find these talks.Support the showTake advantage of great Catholic red wines by heading over to https://recusantcellars.com/ and using code "BASED" for 10% off at checkout!********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://avoiding-babylon-shop.fourthwall.comLocals Community: https://avoidingbabylon.locals.comFull Premium/Locals Shows on Audio Podcast: https://www.buzzsprout.com/1987412/subscribeRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssRumble: https://rumble.com/c/AvoidingBabylon

We continue our conversation today on Foundations about the importance of the Old Covenant, that's it's not obsolete and in fact is necessary to properly understand the New Covenant. Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Sadly, there's a prevailing belief within Christendom that the Old Covenant is obsolete and therefore, we don't need to know it or read it anymore; that's it's no longer relevant? We'll challenge that view today on Foundations. Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Winston Churchill was clearly one of the most impactful persons of the 20th century—that's why so much has been written about him and his doings. But he made many mistakes, some of them huge. And that's one reason why reading about Churchill can be so fruitful. Join Kevin as we dive into the topic of intentionally learning from folks doing badly and the inadequacy of lesser solutions—with that discussion ranging from Churchill and Britain to John the Baptist and Jesus! // Download this episode's Application & Action questions and PDF transcript at whitestone.org.

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems, even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems, even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Brad Bell

Christ didn't just rest for us—He rested as us. This message unpacks how the Sabbath rest promised in the Old Covenant finds its fulfillment in Jesus' finished work. His “It is finished” opened the door to a new kind of rest—freedom from striving, sin, and fear. We're invited to live seated with Him in victory, entering daily into the rest He already secured.

Everyone has some kind of agreement with God—spoken or unspoken. We think: “If I do better, God will bless me.” That’s covenant thinking. But Hebrews 8 reminds us: there’s a difference between the Old Covenant, which depended on our performance, and the New Covenant, which depends on God’s promise. Warren Wiersbe says“A covenant is not a contract we negotiate with God; it is a relationship established by His grace and guaranteed by His Son.” So the question becomes personal: Which covenant are you living under—your promises to God, or His promises to you?

God's covenant with Abraham is not only the foundation forboth the Old and New Covenants, it is central to the eternal gospel of God. In His covenant with Abraham, God announces His choice and plans for Abraham's future offspring, the nation of Israel, as well as His blessed hope and plans for all the nations of the world through Abraham's ultimate offspring, the Messiah and Savior, the Lord Jesus Christ. In this episode, part 2 on our series of the Old Covenant and New Covenants, we will detail God's specific promises to Abraham in order to encourage the listener in the sovereignty, power, and loving-grace of God.  Scripture referenced: Genesis 2:4, 7, Genesis 6:5-7:24, Genesis 12:1-7, Genesis 15:1-14, Exodus 3:1-22, Psalm 50:21, Isaiah 55:8-9, Romans 1:16-17, Ephesians 1:1-11

Did Jesus heal to prove He was God? Was His healing primarily for a sign? Or was it something more? We've already examined the Old Covenant case for God's will to heal. Let's take a look at how that will was expressed most powerfully and obviously: in the earthly ministry of Jesus Christ. Hosted on Acast. See acast.com/privacy for more information.

The incarnation is the time and place in all of eternity where God and man meet, and find union in Christ. Jesus reveals God as Father, and unveils the truth of not only who God is, but the truth of who we are as his sons and daughters. So the revelation of God as Father unveils our identity. If you don't see God as Father, you'll never truly know your identity. So now, when we come to God, do we come in the law-based ideology of approaching God, in the style of the Levitical priesthood of the Old Covenant? I think a lot of people do, but the invitation is for us to know God through the mediation of our great high priest, who is Jesus Christ, according to a completely different order than the Old Covenant.

While the Old Covenant has been fulfilled in Christ, the principles of the Mosaic Law remain deeply relevant for believers today, not as binding legal codes but as divinely inspired wisdom for living holy, Christ-centered lives. We draw three key distinctions between the old and new covenants—Christ's once-for-all sacrifice, the universal indwelling of the Holy Spirit, and the church's identity as a non-national, holy people—through which Old Testament laws are interpreted and applied with enduring spiritual insight. This is illustrated by examining specific laws, such as those against idolatry, occult practices, blasphemy, and parental disobedience, showing how their underlying principles of holiness, accountability, and divine authority are still vital, even as their application shifts from capital punishment to church discipline and personal transformation. The central message is that Scripture, including the Law, is God-breathed, profitable for teaching, reproof, correction, and training in righteousness, equipping believers to live wisely and faithfully in a world that often contradicts divine truth. Ultimately, the sermon calls the church to a renewed engagement with the Old Testament not as outdated law, but as a living source of wisdom, holiness, and spiritual discernment, rooted in the unchanging character of God.

Unpack Paul's powerful comparison of the Old Covenant written on stone to the New Covenant written on the heart by the Holy Spirit. Discover the freedom found in turning to the Lord, where we are transformed with unveiled face into His image, from glory to greater glory. The post 2Corinthians 3v1-18 From Glory to Glory appeared first on Calvary Chapel Crossover.

Reach Out: Please include your email and I will get back to you. Thanks!Good morning! Thank you for taking a few minutes to listen. If you are interested in the Daily Bible Devotional, you can find it at the links below:Amazon - (paperback, hardcover, and Kindle)YouTube Video Introducing the ContentFeel free to reach out with any questions: emersonk78@me.comHebrews 9Under the old covenant, worship took place in a sacred tent divided into two sections: a holy place and a most holy place. Only the high priest could enter the inner room, and that was only once a year, bringing animal blood for the sins of the people and himself. These rituals symbolized that full access to God was not yet open. But Christ changed everything. He entered a greater, heavenly sanctuary and offered His own blood, not the blood of animals. His sacrifice brings eternal redemption and cleanses the believer's conscience. A covenant requires death, and His death established a new and better covenant. After ascending into the holy place of heaven, He will come again, having already dealt with sin, bringing final salvation to those eagerly waiting for Him. We see the beauty and seriousness of God's design through the Old Covenant. It taught us the weight of sin and the need for sacrifice. But now, through Jesus, we have something even greater. He entered a more perfect place, not made by human hands, and offered His own blood to secure eternal redemption. His sacrifice not only cleanses the outside; it reaches our hearts and clears our conscience. We are invited to serve God with full assurance, not because of our efforts but because of His mercy. Let us honor both the foundation that was laid and the fulfillment we now have. Let us live with gratitude, cleansed by Jesus' blood and anticipating the triumphant return of Jesus. Benevolent Father, thank You for sending Jesus as our perfect sacrifice and eternal high priest. He did not offer the blood of animals but gave His own life to secure our redemption. Through Him, we now have access to Your presence and the promise of eternal life. Cleanse our hearts and renew our minds so that we may serve You with sincerity and devotion. Help us to live in gratitude for the mercy we have received. May we never take lightly the cost of our salvation. Please accept our faith as we wait with hope for the return of our Savior. Thought Questions: How is Christ's high priesthood and sacrifice greater than the regulations of divine worship and the earthly sanctuary in the Old Law? What did the blood of Jesus Christ accomplish? How should it represent not only forgiveness but also a new and binding covenant? What is guaranteed to happen after your death? What do you believe about Jesus that gives you great hope in the coming judgment?

The details of the Old Covenant and New Covenant, including the similarities and radical differences between the two, is one of the most important subjects in the Bible. When a person correctly understands the Old and New Covenants he or she is in a very solid place theologically and spiritually. In this episode we begin a detailed series on the Old and New Covenants where through it we will answer the following questions: Who or what is Israel? Why did God chose Israel? What are God's plans for Israel? What are God's covenants? What is the Old Covenant? What is the New Covenant? What is the relationship between the Old and New Covenants? What are the terms, promises, and blessings of the Old Covenant? What are the terms, promises, and blessings of the New Covenant? Who are the members of the Old Covenant, and how did a person become a member? Who are the members of the New Covenant, and how does a person become a member? If the members of the Old Covenant where chosen by God, for what specifically where they chosen? If the members of the New Covenant were chosen by God, for what specifically are they chosen? How were people saved who lived in the Old Covenant? Were they saved differently than those in the New Covenant? What are God's plans for the land of Israel? What are God's plans for a temple in Israel? What responsibilities do world-wide Christians have toward Israel today? What do these two covenants mean to God's people today? And more. Scripture Referenced in this introductory episode: Genesis 2:15-17, Genesis 3:14-15, Genesis 6:5-22, Genesis 9:8-16, Genesis 12:1-7, Genesis 15:1-21, Genesis 17:1-14, Genesis 22:18, Exodus 19:1-20:21, 1 Chronicles 17:1-15, Isaiah 9:6-7, Jeremiah 23:5-6, Luke 1:26-38, Romans 1:16-17, Romans 5:12-21

Send us a textThere are a number of very important issues that were addressed by the Protestant Reformation of the 16th century. Among them is the recovery of biblical spiritual worship offered to God alone. How we worship must be in accordance with God's special revelation first to Israel under Moses and then to the fullness of truth given in the person and actions of Jesus of Nazareth. "The law was given through Moses; grace and truth came through Jesus Christ." John 1:17This episode looks at God's first revelation under the Old Covenant through Moses. The first 3 commandments God spoke from Mount Sinai concern his worship. God alone is the object of our worship. His worship is exclusive and tolerates no idols. Under the Old Covenant God's worship involved an elaborate priesthood, sacrifices ,vestments , days, ect. An imitation of these practices rose in the history of the church and is seen in the worship practices of Roman Catholic and Orthodox churches. The various Protestant Reformers rejected the use of idols in God's worship. They looked to Christ as the fulfillment of the law and ground worship on the New Covenant soken of in. the New Testament.Bible Insights with Wayne ConradContact: 8441 Hunnicut Rd Dallas, Texas 75228email: Att. Bible Insights Wayne Conradgsccdallas@gmail.com (Good Shepherd Church) Donation https://gsccdallas.orghttps://www.youtube.com/channel/UCJTZX6qasIrPmC1wQpben9ghttps://www.facebook.com/waconrad or gscchttps://www.sermonaudio.com/gsccSpirit, Truth and Grace MinistriesPhone # 214-324-9915 leave message with number for call backPsalms 119:105 Your word is a lamp for my feet, a light on my path.

A Covenant is more than just an agreement between people and/or organizations. It is about relationship, blood, and death. Yes, blood and death. In the Old Testament people understood that making a covenant was about the relationship they had with the person and blood had to be spilled if the covenant was to be enforced. To enact a covenant someone or thing had to spill it's blood. The only way you could get out of a covenant without repercussions was death. However, with every covenant there were promises and stipulations. The covenant Jesus made with the Father in our behalf was enacted by Jesus' blood being spilled and His death fulfilling the Old Covenant. WHAT ARE THE PROMISES OF THE NEW COVENANT?

A Covenant is more than just an agreement between people and/or organizations. It is about relationship, blood, and death. Yes, blood and death. In the Old Testament people understood that making a covenant was about the relationship they had with the person and blood had to be spilled if the covenant was to be enforced. To enact a covenant someone or thing had to spill it's blood. The only way you could get out of a covenant without repercussions was death. However, with every covenant there were promises and stipulations. The covenant Jesus made with the Father in our behalf was enacted by Jesus' blood being spilled and His death fulfilling the Old Covenant. WHAT ARE THE PROMISES OF THE NEW COVENANT?

 Matthew 23:37 - 24:2 | Rev. Blake Arnoult Matthew: The Gospel to the Church

Send us a textDownload study notes for this chapter.Download study notes for this entire book.**********Scriptures taken from the Holy Bible, New International Version ®, NIV ® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used with permission. All rights reserved worldwide.The “NIV”, “New International Version”, “Biblica”, “International Bible Society” and the Biblica Logo are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.  Used with permission.BIBLICA, THE INTERNATIONAL BIBLE SOCIETY, provides God's Word to people through Bible translation & Bible publishing, and Bible engagement in Africa, Asia Pacific, Europe, Latin America, the Middle East, and North America. Through its worldwide reach, Biblica engages people with God's Word so that their lives are transformed through a relationship with Jesus Christ.Support the show

The central theme of the Book of Hebrews is the supremacy of Jesus Christ over all Old Testament figures and systems. He is greater than angels, prophets, Moses, and even the Old Covenant itself. Jesus offers a superior rest, assurance, faith, and life. Ultimately, He is revealed as the founder and perfecter of our faith, the fulfillment of everything the Old Testament pointed toward. Speaker: Mike Slayden