These three major promises of the new covenant are intended to drive the Christian to a life of faith a trust in the once-for-all death of Christ, to live confidently in this present evil age in the face of great opposition and struggle, and to not give up.

The author of Hebrews desires for Christians to appreciate the much better quality of the new covenant than the old covenant administered at Sinai. His lengthy citation of Jeremiah 31 in Hebrews 8 is intended to cheer the Christian with what the new covenant secures for believers through the coming of Christ. The covenant promises that we now enjoy in fulfillment are the same promises that Abraham looked forward to and, as Hebrews stresses, “is not like the covenant made with Israel on the day when God brought them out of Egypt, the covenant which they broke” (Heb. 8:9; Jer. 31:32).
Since many early Christians were giving up on Christ and desired to return to the Mosaic administration as a more superior revelation of God, the author stresses three promises of the new covenant that makes the arrangement superior to the old one.
These three major promises of the new covenant are intended to drive the Christian to a life of faith a trust in the once-for-all death of Christ, to live confidently in this present evil age in the face of great opposition and struggle, and to not give up.
These are the most precious promises of the covenant of grace:
1. The Law is written on our hearts.

I will put my laws into their min ds, and write them on their hearts, and I will be their God, and they shall be my people” (Heb. 8:10; Jer. 31:33).

The law was originally written on stones, and this is how the people related to God. Their religion was one of mere duty without love. But the summary of the law was to love to God from the heart. This is the great reasons that the Lord called for circumcised hearts–that they might love him. The new covenant promise spoke of the interior quality of true religion. True love of God, springing from the gift of faith, would be demonstrated by a people who are not characterized as always apostatizing from the Lord from the heart. Instead, out of sincere and true love for God, faith and repentance will be the defining characteristic of their lives.
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The resolutions about money, sex, and power aren’t all that surprising, or even probing. This deadly trio, while ruinous, does not represent the deepest sins of the heart. They are manifestations of unbelief and rebellion, but they grow in the soil of “the great evil,” as C.S. Lewis calls it: pride. So, it’s actually this third resolution — the one that many eyes might overlook — that may be the most preceptive and profound, the most searching, the most unexpected and significant of the four: to not talk down churches and pastors.

Ever heard of Elmer Gantry?
If not — or if the name only vaguely rings a bell — then you might, like many today, lack an important bit of context for understanding the origins of the so-called “Billy Graham Rule.”
The choice of the singular “Rule” also may represent two additional misunderstandings. Graham and his three closest ministry associates made four resolutions, not one — and importantly, they did not call them rules (to enforce on others) but resolutions (embraced for their own lives). Graham says it was an “informal understanding among ourselves.”
Just as He Was
In his autobiography, Just as I Am, published in 1997, Graham himself tells the story of the beginning of the now (in)famous “Rule” that bears his name. During a two-week crusade in Modesto, California, in October of 1948, the 29-year-old Graham found himself at a critical juncture.
He had been working as an evangelist for a large and long-established ministry called Youth for Christ. Now, he was beginning to launch out on his own, to begin a new work as an independent evangelist, and he and his team felt the weight of the public scrutiny they’d be under. And they longed not to become, or even appear to be, what characterized some evangelists in the first half of the twentieth century. They heard their share of stories, and personally knew evangelists whose “success” became devastating. Such men slid from one small degree of compromise to the next in their desires for money, power, and illicit sex, all under the cloak of Christian ministry and seeming fruitfulness.
Graham and his team were not the only ones aware of such stories. Twenty years before, in 1927, author Sinclair Lewis (1885–1951) — the “red-haired tornado from the Minnesota wilds,” as H.L. Mencken called him — published the satirical novel Elmer Gantry, dedicated to Mencken, his fellow satirist. The title character was a narcissistic, womanizing evangelist. And the book was as a sensation.
On the one hand, it was banned in Boston and denounced by evangelist Billy Sunday, Graham’s forerunner, as “Satan’s cohort.” On the other, it became the bestselling fiction work of 1927. And this just two years after the 1925 “Scopes monkey trial,” reported on by Mencken, as part of the growing social critique of “fundamentalist” Christianity. (The fictional Gantry would make another pop culture appearance in the 1960 summer film bearing his name, introducing the character, and his notorious lack of character, to yet another generation.)
Hallmark of Integrity
In the fall of 1948, as Graham contemplated leaving the security of a respected and rooted ministry to found his own evangelistic association, he saw an imposing obstacle on the horizon: “the recurring problems many evangelists seemed to have, and . . . the poor image so-called mass evangelism had in the eyes of many people.” Then he adds, “Sinclair Lewis’s fictional character Elmer Gantry unquestionably had given traveling evangelists a bad name” (127).
Importantly, Graham says these resolutions among the four founders “did not mark a radical departure for us; we had always held these principles.” Yet the act of resolving, and doing so together, had purpose and effect. “It did,” he says, “settle in our hearts and minds, once and for all, the determination that integrity would be the hallmark of both our lives and our ministry” (129). (The 500-word section in Graham’s autobiography on the four resolutions is available online at billygraham.org.)
First Up: Money
What, then, were these four resolutions (rather than one rule) that made up the “Modesto Manifesto,” as Graham and his team came to call it?
First, they renounced “the temptation to wring as much money as possible out of an audience.” I’m not aware of any public outcry then or today against this first resolve. Traveling evangelists had little accountability in those days.
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The Standing Judicial Commission (SJC), the highest judicatory of the Presbyterian Church in America, rendered a decision on October 21, 2021, that Missouri Presbytery did not violate the investigation requirements of the Book of Church Order and did not err when it declined to process allegations against TE Greg Johnson.
The judgment answered the complaint that arose out of Missouri Presbytery which alleged that TE Johnson 1) “denies that same-sex-attraction is sinful,” 2) “compromises and dishonors his identity in Christ by self-identifying as a same-sex-attracted man,” 3) “denies God’s purpose and power  to  sanctify  SSA  [same-sex-attracted]  believers,” and 4) “cannot  meet  the  biblical ‘above reproach’ qualification for the eldership.”
The SJC voted 16-7 to deny the Complaint in TE Ryan Speck vs. Missouri Presbytery (SJC 2021-12).
Subsequently, the seven dissenting SJC members filed a Dissent on October 31, 2021.
The SJC Operating Manual allows the SJC to answer dissents. The SJC answered the Dissent here.
In addition, there were two Concurring Opinions, which can be read here and here.