But I Say Unto You Quotes

“We are saying that a new lawgiver has superceded and gone far beyond what Moses and his law could ever do. We refuse to belittle Moses in order to establish Christ. However, we also refuse to demean Christ by making him an equal moral authority with Moses. We do not believe that Christ came merely to interpret and approve Moses. Christ has given us new laws based entirely on grace. Christ is the new lawgiver over the true house of God.”
― John G. Reisinger, But I Say Unto You

“Does or does not the Word of God, in both the Old Testament Scriptures (Jer. 31) and the New Testament Scriptures (Heb. 8), clearly state in plain words that (1) there is indeed both a New and an Old Covenant, and further, that (2) the New Covenant has replaced and totally done away with the Old Covenant (Heb. 8:6-13)?”
― John G. Reisinger, But I Say Unto You

“This is the heart of the issue: the difference between the Old Covenant of law that governed the nation of Israel, and the New Covenant of grace under which the church lives. Both covenants have objective laws or commandments, but the laws of the New Covenant make higher demands because they appeal to the cross. The laws of the Old Covenant applied indiscriminately to believers and unbelievers alike; the laws of the New Covenant are for believers only. Believers have a motive and the power to obey that unbelievers do not.”
― John G. Reisinger, But I Say Unto You

“Our Lord, the Son in whom God has spoken full and final truth (Heb. 1:1-3), has replaced Moses, the servant through whom God had spoken partial and preparatory truth.”
― John G. Reisinger, But I Say Unto You

“We must see that Moses is finished as a lawgiver just as Aaron is finished as a priest. Aaron was replaced with a new high priest who is greater and better (Heb. 6:20-8:6). Moses has been replaced with a new lawgiver who is greater and better. The covenant of law that God gave through Moses has been replaced with a new covenant that is greater and better, simply because the old one was obsolete (Heb. 8:6-13).”
― John G. Reisinger, But I Say Unto You

“Christ never says or implies that one single law given by Moses was wrong in and of itself. That which was good and essential for a nation consisting mostly of rebellious sinners does not necessarily apply to a church of regenerate believers. The contrasting nature of Israel and the church are part of the conditions changed by Christ’s redemptive work. The church comprises only regenerate believers; the nation of Israel consisted mostly, but not entirely, of unregenerate, self-righteous rebels. Laws designed to govern lost sinners cannot be, in their very nature, identical to laws designed to govern believers indwelt by the Holy Spirit.”
― John G. Reisinger, But I Say Unto You

“We believe the Ten Commandments, as interpreted and applied by our Lord in his teaching and in the Holy Spirit-inspired New Covenant Scriptures, are a very vital part of our rule of life. The entire Bible, all sixty-six books, as it is interpreted through the lens of the New Covenant Scriptures, is our rule of life.”
― John G. Reisinger, But I Say Unto You

“In the Sermon on the Mount, the new lawgiver contrasts8 his teaching, based on the gracious covenant he established, with the teaching of Moses, based on a covenant of law. God is the originator and author of both covenants, and he designed both to serve the same ultimate end. He used both covenants to reveal his character: the laws given to Moses were a partial revelation only, while Christ came as the full revelation of God—the exact representation of his being (Heb. 1:3). The end for which God gave the first covenant was conviction of sin and preparation for grace. The goal of the second covenant was forgiveness of sin and, through assurance of that forgiveness, grace for holy living. The law covenant given to Moses was a ministration of death, and the gracious covenant given through Christ was a ministration of life (2 Cor. 3).”
― John G. Reisinger, But I Say Unto You