Quotes About Covenant

Any act of kindness from God is solely due to his mercy offered through the covenant we have with him in Christ, and not as an obligatory payment for our service.

Death is the ultimate weapon of the tyrant; resurrection does not make a covenant with death, it overthrows it.

A Covenant not to defend myself from force, by force, is always void. For... no man can transfer or lay down his Right to save himself from Death.

For the LORD your God is a merciful God; he will not abandon or destroy you or forget the covenant with your forefathers, which he confirmed to them by oath.

But remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your forefathers, as it is today.

the wedding should be between him, his bride, and God.

They had formed an alliance for survival and a covenant of affection against the darkness of the world.

The secret of the Lord is with those who fear Him, and He will show them His covenant. Psalm 25:14, emphasis added

Whither thou goest,' " I said, " 'I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried.' " Be it Scottish hill or southern forest. "You do what you have to; I'll be there.

Once the consecration of property was made, there was no retrieving one's former holdings should there be a loss of faith—"Behold thou shalt conscrate all thy properties that which thou hast unto me with a covena[n]t and Deed which cannot be broken & they Shall be laid before the Bishop of my church … & it shall come to pass that the Bishop of my church after that he has received the properties of my church that it cannot be taken from you."26

Creation implies authority in the sense of originator. The possibility of a 'Fall' is implied in a Covenant insofar as the idea of a Covenant implies the possibility of its being violated.

This general revelation never has been exclusively natural, but always contained an admixture of the supernatural. Even before the fall God revealed Himself to man supernaturally in the covenant of works. And in the course of the history of revelation God frequently revealed Himself in a supernatural way outside of the sphere of special revelation, Gen. 20:3 ff.; 40: 5 ff ; 41:1 ff.; Judg. 7:13; Dan. 2:1 ff.

The covenant of redemption may be defined as the agreement between the Father, giving the Son as Head and Redeemer of the elect, and the Son, voluntarily taking the place of those whom the Father had given Him.

The covenant of redemption may be defined as the agreement between the Father, giving the Son as Head and Redeemer of the elect, and the Son, voluntarily taking the place of those whom the Father had given Him.

The establishment of the covenant with Abraham marked the beginning of an institutional Church. In pre-Abrahamic times there was what may be called "the church in the house." There were families in which the true religion found expression, and undoubtedly also gatherings of believers, but there was no definitely marked body of believers, separated from the world, that might be called the Church.

Finally, we must not lose sight of the fact that the stage of the Old Testament covenant revelation which is most normative for us in the New Testament dispensation, is not that of the Sinaitic covenant, but that of the covenant established with Abraham.

The Sinaitic covenant is an interlude, covering a period in which the real character of the covenant of grace, that is, its free and gracious character, is somewhat eclipsed by all kinds of external ceremonies and forms which, in connection with the theocratic life of Israel, placed the demands of the law prominently in the foreground, cf. Gal. 3. In the covenant with Abraham, on the other hand, the promise and the faith that responds to the promise are made emphatic.

The law served a twofold purpose in connection with the covenant of grace: (1) to increase the consciousness of sin, Rom. 3:20; 4:15; Gal. 3:19; and (2) to be a tutor unto Christ, Gal. 3:24.

The covenant of grace may be defined as that gracious agreement between the offended God and the offending but elect sinner, in which God promises salvation through faith in Christ, and the sinner accepts this believingly, promising a life of faith and obedience.

Ishmael and Esau were originally in the covenant, the wicked sons of Eli were covenant children, and the great majority of the Jews in the days of Jesus and the apostles belonged to the covenant people and shared in the covenant promises, though they did not follow the faith of their father Abraham.

Puritan Thomas Gataker (1574–1654) said, "There is no society [relationship][3] more near, more entire, more needful, more kindly, more delightful, more comfortable, more constant, more continual, than the society of man and wife."[4] By the grace of God, such friendship between husbands and wives is possible and practical and should be our priority.

They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me." (Jeremiah 32:38–40)

La comunión íntima de Jehová es con los que le temen y a ellos hará conocer su pacto" (Salmo 25:14).

5'Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. 6'And you shall be to Me a kingdom of priests and a holy nation.