Bible Verses About Law

We know that the Torah is good, provided one uses it in the way the Torah itself intends.

We are aware that Torah is not for a person who is righteous, but for those who are heedless of Torah and rebellious, ungodly and sinful, wicked and worldly, for people who kill their fathers and mothers, for murderers,

the sexually immoral — both heterosexual and homosexual — slave dealers, liars, perjurers, and anyone who acts contrary to the sound teaching

Now if he were on earth, he wouldn’t be a cohen at all, since there already are cohanim offering the gifts required by the Torah.

But what they are serving is only a copy and shadow of the heavenly original; for when Moshe was about to erect the Tent, God warned him, “See to it that you make everything according to the pattern you were shown on the mountain.”

But now the work Yeshua has been given to do is far superior to theirs, just as the covenant he mediates is better. For this covenant has been given as Torah on the basis of better promises.

Indeed, if the first covenant had not given ground for faultfinding, there would have been no need for a second one.

For God does find fault with the people when he says, “‘See! The days are coming,’ says Adonai, ‘when I will establish over the house of Isra’el and over the house of Y’hudah a new covenant.

“‘It will not be like the covenant which I made with their fathers on the day when I took them by their hand and led them forth out of the land of Egypt; because they, for their part, did not remain faithful to my covenant; so I, for my part, stopped concerning myself with them,’ says Adonai.

“‘For this is the covenant which I will make with the house of Isra’el after those days,’ says Adonai: ‘I will put my Torah in their minds and write it on their hearts; I will be their God, and they will be my people.

“‘None of them will teach his fellow-citizen or his brother, saying, “Know Adonai!” For all will know me, from the least of them to the greatest,

because I will be merciful toward their wickednesses and remember their sins no more.’”

By using the term, “new,” he has made the first covenant “old”; and something being made old, something in the process of aging, is on its way to vanishing altogether.

By this arrangement, the Ruach HaKodesh showed that so long as the first Tent had standing, the way into the Holiest Place was still closed.

This symbolizes the present age and indicates that the conscience of the person performing the service cannot be brought to the goal by the gifts and sacrifices he offers.

For they involve only food and drink and various ceremonial washings — regulations concerning the outward life, imposed until the time for God to reshape the whole structure.

But when the Messiah appeared as cohen gadol of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world),

he entered the Holiest Place once and for all. And he entered not by means of the blood of goats and calves, but by means of his own blood, thus setting people free forever.

For if sprinkling ceremonially unclean persons with the blood of goats and bulls and the ashes of a heifer restores their outward purity;

then how much more the blood of the Messiah, who, through the eternal Spirit, offered himself to God as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living God!

It is because of this death that he is mediator of a new covenant [or will]. Because a death has occurred which sets people free from the transgressions committed under the first covenant, those who have been called may receive the promised eternal inheritance.

For where there is a will, there must necessarily be produced evidence of its maker’s death,

since a will goes into effect only upon death; it never has force while its maker is still alive.

This is why the first covenant too was inaugurated with blood.

After Moshe had proclaimed every command of the Torah to all the people, he took the blood of the calves with some water and used scarlet wool and hyssop to sprinkle both the scroll itself and all the people;