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John G. Reisinger, with his familiar clarity and respect for the Scriptures, investigates the nature of the new covenant church. Should it be understood primarily as an organization structured with officers and by-laws? Or is the church first and foremost those called to faith in Christ, by the Holy Spirit, through the Word of God proclaimed? The true and accurate translation of the word ekklesia demonstrates, namely, that the ekklesia of Christ is they, meaning people, and not it, meaning an organization. If you cannot speak of the ekklesia as 'they' but constantly think and speak in terms of 'it' you have not totally come out of Romanism! John G. Reisinger has served the body of Christ for over sixty years. This is his twenty-fourth title in print. He is well known and loved for his gift of making seemingly difficult topics easily understandable to the edification of The New Covenant Church- Ekklesia-of Christ.

In this book, Fred Zaspel explores the provisions of the New Covenant and expounds its implications for life and worship as well as for biblical interpretation. By doing so, he provides a clear guide for under-standing the "big picture" of the Bible and an exulting appreciation of the glorious privileges that belong to every Christian. He also shows that the inauguration of the New Covenant is the hinge of biblical and redemptive history and that its promises define the nature of the privileges of the people of God and their status in Christ.

"What are Christians to obey? The Bible is the simple answer of course, but upon further investigation, things are not quite that simple. For example, I am sure we have all heard a Christian condemning and calling homosexuality an abomination based upon Leviticus 18:22 or 20:13. However, if one looks on the next page at Leviticus 19:27, should we not also conclude that we should not get haircuts or shave? Why is one normative, but not the other?" "Christianity, after all, is not simply a code of ethics. It is not just a moral system. Being a Christian is not simply trying to 'do what Jesus did.' No, the foundation of the Christian life is the gospel of Jesus Christ. All else flows from the good news of Christ crucified for sinners. As Michael Horton writes, 'It is the Good News that yields good works. Salvation is not the prize for our obedience but the source.'" "The law of Christ cannot be reduced to a list of do's and don'ts. It certainly involves specific things that can be 'listed' as right or wrong, but it is far more than a list like the ten words written on stone. The law of Christ is love, but it is also the example of Christ. Everything Christ taught is part of his law, but so is everything his apostles taught a vital part of his law. Christ himself is his law personified. The whole of Scripture, as interpreted through the lens of Christ as the new covenant prophet, priest, and king, is a part of the law of Christ." May the Sovereign Lord be pleased to bless you, as you read and contemplate the glory of the new covenant in Christ, to see Christ more fully and more gloriously, as the full and final authoritative Word by whom God has spoken in these last days.

Studies in Galatians is not, nor does it claim to be, a verse-by-verse exegetical commentary even though it does comment on nearly every verse in Galatians. It is not aimed at professional theologians but at "the man in the pew." This in no way means that technical books written by theologians are not just as vital as books like Studies in Galatians. It does mean that books such as this are also vital. This book attempts to bring the message of Galatians into the twenty-first century and show how Paul's message to the Galatians is a great help in dealing with some of the identical questions and problems that Paul faced in the first century. John Reisinger is an evangelist, theologian, and conference speaker. He is well-known for a unique ability to make profound and deep truths simple and understandable. He likes to say, "God has called us to feed sheep, not giraffes." One has remarked, "John puts the cookies on the lower shelf where all can reach them." Unfortunately, this has a down side. No one will read Studies in Galatians and say, "I do not know what he meant." The reader will clearly understand what the author means and will either love it or strongly disagree. The one concept that readers will truly grasp is that "walking in the Spirit" and "not being under the law, but under grace" is the same thing. One will learn that biblical, victorious living begins with the biblical theology of "free from the law." Studies in Galatians is unashamedly rooted in a commitment to the Doctrines of Grace and New Covenant Theology.

One of the fundamental hermeneutical tenets of New Covenant Theology is that we should learn how to approach the Old Testament from Jesus and the Apostles. This basic principle needs to be worked out and demonstrated by examining text after text. This little book is offered to that end. It examines the promises given to Abraham in light of the book of Galatians. I hope and pray it is illuminating and points the reader to the marvelous work Jesus Christ has accomplished.

Blake White first shows how North America is a mission field then examines several biblical-theological images of the church to show that she is a "sent" community, called to proclaim the gospel wherever she finds herself.

What is Christian Ethics? Christian ethics is about "life under the lordship of Christ." In Luke 6:46, Jesus said, "Why do you call me 'Lord, Lord, ' and not do what I tell you?" Ethics is about kingdom living. Why Study Christian Ethics? The first reason, as with the reason for all we do, is to glorify God. First Corinthians 10:31 famously says, "So, whether you eat or drink, or whatever you do, do all to the glory of God." Second, we should study Christian ethics to be biblical. The Bible is full of moral teaching A third reason is to help us live distinctly Christian lives in a fallen world. We are the people of the living God. We should be different. A fourth reason the study of ethics is important is because of the nature of saving faith. A fifth reason to study ethics is to develop a moral imagination. A sixth and final reason to study ethics is mission. More reasons could be listed for why ethics is worth studying, but if you are reading this book you probably don't need any more!

Today the classic historical view of limited atonement is being challenged. One of the major objections concerns evangelism. We are told that unless we can tell all sinners without exception that "God loves you and Christ died for you," we have no gospel to preach. Pastor Payne, in the tradition of men like John Owen (see his Death of Death in The Death of Christ), and J.I. Packer (see his Evangelism and the Sovereignty of God) answers this objection with clear and compelling biblical exegesis.

A Prisoner's Christianity is written for prisoners, by a pris-oner. I have spent the last eighteen years in New Jersey pris-ons, serving a thirty-year sentence for murder and theft. By God's mercy I have been a Christian for most of that time, and in one sense this book is my story. When writing about "Sin", "Repentance", "The Fight of Faith", etc., I am writing from experience. And because I have experienced these things in prison I hope I can share something with others in prison.

Ecclesiastes is a clear confirmation that life, apart from God, is meaningless. Solomon proved this conclusion. We make excuses for not being satisfied. If only we had more time. Solomon could devote every waking hour to his pursuit of meaning and happiness and could find neither. If only we had more money to spend. Solomon had the wealth to buy anything and still found nothing to satisfy him. If only I had not been so distracted. In Solomon's day there were no wars, no catastrophes. He was free to give all his attention to his pursuit of satisfaction, yet came up empty. If the God of grace enables you to be honest with reality, you will not escape tears and sorrow, but the tears will flow down a smiling face and the sorrow will not be the sorrow of despair but will be accompanied with the sure hope of the Gospel. On the one hand, see and believe that everything, apart from the grace of God, is meaningless, and at the same time, fear God and keep his commandments (cf. Eccl 12:13).

How one puts the canon together is extremely important. Entire denominations are formed based on differing views of how the Old Testament relates to the New. The two most common theological systems dealing with the relationship of the testaments are Dispensationalism and Covenant Theology, but there have been many revisions of each in the last fifty years. Classic Dispensationalism has largely fallen off the map, thanks in large part to the work of George Eldon Ladd (who built off of the insights of Geerhardus Vos and others), while Progressive Dispensationalism and Covenant Theology are still thriving in their various circles. This book will come from a New Covenant Theological perspective. By a brief look at the progressive covenantal framework of the Old Testament, and a closer look at several key texts in the Gospels, Paul, and Hebrews, this book will seek to show that the new covenant is fundamentally and radically new.

The position of this book is in broad sympathy with the school of thought that sees "faith seeking understanding." It is the biblical gospel that saves, and biblical and theological truths need to be understood in order for the gospel to be saved from distortion. Apologetic arguments are secondary, and should be derived from the gospel itself. In other words, apologetic arguments must not be detached and isolated from the faith that is being defended. Defending the faith assumes there is a faith that is being defended. The objective faith is logically prior to its own defense. The first four chapters of this book trace out the flow and logic of the gospel. The remaining chapters examine some of the arguments that are currently used by apologists in the defense of the faith. This book only 'saves' the gospel to the extent that it accurately articulates the saving gospel of Jesus Christ.

If we primarily use the Old Testament Scriptures to form our understanding of eschatology, we likely will embrace a premillennial understanding of Abraham's and David's expectations. At the risk of over-simplifying, we will refer to this as a Dispensational hermeneutic. If we use the texts in the New Testament Scriptures that deal with the promise to Abraham we likely will favor the amillennial position. Again, at the risk of over-simplifying, we will call this a Covenant hermeneutic (short for Covenant theology). Currently, New Covenant theology has no clearly defined hermeneutic. Adherents of New Covenant theology have attempted to answer this question by modifying either Covenantal hermeneutics or Dispensational hermeneutics. One of the basic presuppositions of New Covenant theology is that the New Testament Scriptures must interpret the Old Testament. "How do the New Testament writers interpret the kingdom promises of the Old Testament?" Do the New Testament writers give a literal, or "natural," meaning to the kingdom promises in the Old Testament, or do they spiritualize those prophecies? This book represents an attempt to begin serious work toward establishing New Covenant hermeneutics from the ground up-that is, without beginning with either Covenantal or Dispensational hermeneutics.

New Covenant Theology is a developing system of theol-ogy that seeks to let the Bible inform our theology. This sounds basic, and almost all systems of theology claim that their system is based upon the Bible. As I hope to show you, New Covenant Theology is the system of theology that al-lows the Bible to have the "final say" most consistently. Whereas Dispensationalism stands on presuppositions pro-vided by its beloved Scofield Bible and Covenant Theology stands on presuppositions provided by its cherished West-minster Confession, New Covenant Theology does not have any outside document that must be imposed on the text of Scripture. It strives to let the Sacred Text speak on its own terms.

This book addresses the biblical hermeneutic that gives the New Testament its proper hearing and allows the student of Scripture to be consistent with biblical revelation. Whatever the post-advent period looks like, it will be frosting on the cake, rather than returning the cake to the oven and rebaking it. New Covenant Theology, above all other theological systems available to modern scholarship, comes closest to giving Christ his glorious preeminence and his Holy Spirit-inspired New Testament authors their decisive place in biblical interpretation.

To be "in Christ" means everything! To be a Christian is to be in Christ. This is why Paul could say in 2 Corinthians 12:2 that he knew a man "in Christ." He could have said, "I know a Christian." In Romans 16:7, Paul says that Andronicus and Junia were "in Christ" before he was. In other words, they were Christians before he was. Christians are those who are "in the Messiah."

Covenant theology teaches that Christ is currently reigning as King and Priest; but does not allow Him to replace Moses the prophet as the new and final lawgiver. Dispensationalism insists that Christ can be King only in the future, after this present church age. Against these misunderstandings of the scriptures, Pastor Reisinger clearly demonstrates that the New Testament Scriptures show that: Christ is the true and final Prophet who replaces Moses as the new lawgiver; Christ is the true and successful Priest who replaces the Aaronic priesthood; and Christ is the true and everlasting King who fulfills the covenant promise to David. The men who held the offices of Prophet, Priest and King under the old covenant controlled, in one way or another, the entire life, worship and morality of the theocratic nation of Israel, the old covenant people of God. Christ, as the new covenant Prophet, Priest and King, controls the entire life, worship and morality of the church, the new covenant people of God.

Anyone who reads the Bible from cover to cover quickly realizes that a radical shift occurs between the Old Testament and the New Testament. Many things are different. One of the major differences has to do with the concept of law. It is clear that the Law given to Israel does not simply spill over into the Christian life. And yet, there are connections and overlaps between them. How do we make sense of this? This question has received many attempted answers, but too often they have been driven more by theological assumptions than clear biblical teaching. Rethinking the Law is a refreshing exception. It looks at what God Himself says about Law and laws in the Old Testament and the New Testament. It keeps things in their historical contexts and shows how Jesus changes everything about the role of law in our lives. You will find yourself deeply motivated to serve Jesus out of love rather than guilt.

La Teología de Nuevo Pacto es un sistema en desarrollo de teología que busca que la Biblia informe su teología. Esto suena básico y casi todos los sistemas de teología dicen que su sistema es basado en la Biblia. Como espero mostrarle, la Teología del Nuevo Pacto es el sistema de teología que permite que la Biblia dé la "última palabra" más consistentemente. Mientras que el Dispensacionalismo mantiene presuposiciones proveídas por la Biblia de referencia Scofield y la Teología del Pacto mantiene presuposiciones proveídas por la confesión de fe de Westminster, la Teología del Nuevo Pacto no tiene ningún documento exterior que debe ser impuesto en el texto de la Escritura. Intenta permitir al texto sagrado hablar en sus propios términos. Hablando generalmente la Teología del Pacto enfatiza continuidad en medio de los pactos aunque haya discontinuidad. Por el otro lado, el Dispensacionalismo enfatiza discontinuidad a expensas de que hay continuidad. La Teología del Nuevo Pacto acomoda tanto la discontinuidad como la continuidad, sostiene que el Nuevo Pacto está conectado con lo que hubo antes, pero es nuevo. La Teología del Nuevo Pacto es sostenida por aquellos de la tradición de "la iglesia de creyentes": aquellas iglesias que enfatizan el bautismo de creyentes y creen que la comunidad del Nuevo Pacto consiste de creyentes. La etiqueta "Teología del Nuevo Pacto" es relativamente nueva, pero no es un nuevo método de interpretación. En este libro quiero mostrar las nociones principales de la Teología del Nuevo Pacto. Habrá puntos donde sonaré como un teólogo del pacto y puntos en los que sonaré más como un Dispensacionalista, pero unidas estas nociones son únicamente Teología del Nuevo Pacto. Hay muchas más cosas que me gustaría decir, pero mi objetivo es hacer disponibles las nociones esenciales de la Teología del Nuevo Pacto de una forma accesible para los miembros de la iglesia. Entonces, ¿Por qué es la Teología del Nuevo Pacto importante? ¿Por qué es necesaria? ¿Por qué es un asunto primordial? Jesús es el asunto primordial Colosenses 1:16 dice que todas las cosas fueron creadas para Jesús. Él es el centro del universo y el centro de la Biblia. Cristo es el pináculo de la revelación. ¡Él es el Rey! Esto tiene implicaciones para sus Palabras. Debemos tomar sus Palabras con absoluta seriedad, interpretamos y aplicamos cada pasaje de la Escritura a la luz de Él. Como 2 Corintios 1:20 dice "Pues tantas como sean las promesas de Dios, en Él todas son sí; por eso también por medio de Él, Amén, para la gloria de Dios por medio de nosotros." Esto tiene implicaciones teológicas inevitables y me parece que la Teología del Nuevo Pacto es el único sistema que hace justicia a la autoridad y centralidad de Jesús, espero mostrar por qué en las siguientes páginas. Sólo piense cuántas veces la relación entre judíos y gentiles es tratada en el Nuevo Testamento, subrayando esos conflictos relacionales es el asunto de cómo interpretar y aplicar el Antiguo Testamento a la luz de la venida de Jesucristo. Finalmente, quiero enfatizar que esta es una discusión "de la casa." A fin de cuentas somos hermanos y hermanas unidos en Cristo. La última cosa que necesitamos en la iglesia es arrogancia y auto-justicia. Estamos de acuerdo con las "grandes," las doctrinas fundamentales de la fe. Debemos ser apropiadamente balanceados y dejar las "cosas principales" las cosas principales. Donde te sujetes en este asunto no es una prueba de ortodoxia. Habiendo dicho eso, yo sí creo que la Teología del Nuevo Pacto es el sistema de teología que es más consistente con el principio protestante de sola Scriptura (sólo la Escritura) y estoy seguro esta es una discusión de la que todos los cristianos se beneficiarán.

Hay seis principios que son básicos al concepto de la soberanía de Dios en la providencia que corren a través de la palabra de Dios y esfuerzan su mensaje de la salvación. 1.Dios siempre está en control de todas las cosas y constantemente trabaja en lograr su plan. 2.Dios controla y usa todo el mundo, aun el diablo, llevando su plan a cabo. 3.Dios castiga los que El usa en completar sus propósitos cuando actúan con motivos incorrectos. 4.Todas cosas vienen de Dios, pero el diablo es el agente de toda maldad. Dios tiene un plan y propósito definitivo para el mundo. Es imprescindible comprender y creer estos seis principios para poder tener un entendimiento bíblico de Dios o de la teleología de su gracia soberana. Poder captar y aplicar estas verdades en su vida cotidiana es fundamento para establecer una esperanza bíblica que nos lleva a una alegría verdadera en el Señor. Es difícil tener una seguridad y esperanzada razonable y asegurado mientras que vivamos en nuestro mundo loco, sin conocimiento y aprecio de la soberanía de Dios en la providencia personificada en estas seis verdades bíblicas. ¿Entiende usted el mensaje de esperanza y gracia indicado en la palabra de Dios, o tiene algún problema entendiéndolo en un sistema coherente? ¿Puede usted relacionarse a las verdades de la Biblia en su vida cotidiana, o le parecen las doctrinas de la escritura sin relación a las situaciones de la vida real de su mundo personal hoy? Este folleto se escribió precisamente para darle ayuda clara y específica en estas dos áreas. Su diseña es para ayudarle a entender lo que realmente dice la Biblia y lo que significa, y además aplicar ese mensaje a las situaciones de la vida real que les hace frente en su mundo personal.

Most commentary-like books teach you about the text. This one teaches you about Christ. Blake White leads you to think about how John's letter should impact your love for the Savior and His people. He also gives clarity to some notoriously obscure statements. Bring this book alongside every reading and study of First John.

In his recent book, Continuity and Discontinuity, John Reisinger writes, "I fear that some New Covenant Theology people are neglecting the role of Christ as a sufficient moral example. They seem to want to create a new Old Covenant that is just as rule, ore law, centered as the old Old Covenant." I agree, and that is the reason for this booklet. I love this theme because I believe God loves this theme. It is all over the New Testament. This little book is a fresh exposition of nine passages of the New Testament that show forth Christ as the model of what it means to die to self for the good of others.

Most of the material in this book was originally printed in booklet form. The chapter titled The Sovereignty of God in Providence has been translated into four languages. There are three known people who were on the verge of suicide and were brought to bow in faith, hope, and love to our sovereign God through God using this message in their life. The chapter on limited atonement has helped many so-called "four and one-half point Calvinists" see limited atonement as the foundation and linchpin of the Doctrines of Grace. One of the constant comments about John Reisinger's teaching in both the pulpit and writing is his ability to make difficult subjects easy to understand. Someone said, "He puts the cookies on the bottom shelf." John says, "We are called to feed sheep, not giraffes." This book is not written primarily for seminary students; it is written for the man in the pew. It is aimed at introducing God's people to what has been called the Doctrines of Grace that cluster around the sovereignty of God. We know of no better book to introduce fellow believers in basic Reformed Theology's view of sovereign grace than this book.

The subject of continuity and discontinuity between the Testaments is one of the "hot button" issues in theology today. How many of the laws in the Old Testament are Christians to obey today and how many are fulfilled and done away in Christ? Some theologians divide the Law of Moses into three lists of laws: the ceremonial law, the civil law, and the moral law (the Ten Commandments). The ceremonial and civil laws have been fulfilled, but the moral law is still in effect without change. Any suggestion that the Ten Commandments have been altered or dropped in any sense earns the label "antinomian." This book affirms the following: the Ten Commandments are a vital part of a Christian's rule of life, not as they were written on the tablets of stone for Israel (Exodus 34:27, 28), but as they were interpreted and applied by Christ and His apostles. Our Lord raised the moral standard in the Sermon on the Mount and in the epistles. He changed some laws, dropped some laws, and added some laws. He never contradicted Moses, but He did contrast His new and higher law with Moses. The real issue is this: Does Jesus replace Moses as a new lawgiver in the same sense that He replaces Aaron as high priest? Is Jesus a new lawgiver, or is He merely the final interpreter of Moses? The answer comes as part of a larger question about continuity and discontinuity. When we discuss covenants, there is total discontinuity-the Old Covenant, in its entirety, has been replaced by the New Covenant. If we discuss God's one unchanging purpose in sovereign grace, there is one hundred percent continuity.

Many pastors and Christians have heard of the new perspective on justification, but are not exactly sure what it is. The literature on the new perspective is often difficult to understand, and the books are often quite lengthy. Even for those who want to study the subject, it is hard to know where to begin. This booklet is designed to be an introduction to the subject. Its purpose is to serve as a helpful first word, not the final word. Here, key thinkers and their ideas are briefly surveyed. It is not exhaustive and not an in-depth study, nor is it a substitute for further research, but it does effectively introduce the topic. Justification is extremely important, and Christians need to be aware that the doctrine is being formulated in radically new and different ways.

For centuries, Paul's "letter of freedom" has encouraged, convicted, shaped, and instructed the people of God. In it we find the wonderful themes of the sufficiency of God's revelation, the uniqueness of Jesus Christ, the overlap of the ages, and the grace of justification by faith, not by works of the law. We also see the centrality of the cross, the relation of the Abrahamic and Mosaic covenants, the role of the law in God's economy, the importance of walking by the Spirit, and the unity of the people of God. In this short exposition, Blake White walks the reader through Galatians with an eye on theological implications and contemporary application.