Tuesday: Old and New Covenants
“And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, every one who keeps the sabbath, and does not profane it, and holds fast my covenant — these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples” (Isaiah 56:6-7, RSV).
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Jeremiah states that the new covenant is to be made with “the house of Israel” (Jeremiah 31:33). Does this mean, then, that only the literal seed of Abraham, Jews by blood and birth, are to receive the covenant promises?
No! In fact, that was not even true in Old Testament times. That the Hebrew nation, as a whole, had been given the covenant promises is, of course, correct. Yet, it was not done in exclusion to anyone else. On the contrary, all, Jew or Gentile, were invited to partake of the promises, but they had to agree to enter into that covenant. It is certainly no different today.
Read the above texts in Isaiah. What conditions do they place on those who want to serve the Lord? Is there really any difference in what God asked them and what He asks of us today? Explain your answer.
Though the new covenant is called “better” (see Wednesday’s study), there really is no difference in the basic elements that make up both the old and new covenant. It is the same God, who offers salvation the same way, by grace (Exodus 34:6, Romans 3:24); it is the same God who seeks a people who will by faith claim His promises of forgiveness (Jeremiah 31:34, Hebrews 8:12); it is the same God who seeks to write the law into the hearts of those who will follow Him in a faith relationship (Jeremiah 31:33, Hebrews 8:10), whether they be Jew or Gentile.
In the New Testament, the Jews, responding to the election of grace, received Jesus Christ and His gospel. For a time they were the heart of the church, the “remnant, chosen by grace” (Romans 11:5, RSV) in contrast to those who were “hardened” (Romans 11:7, RSV). At the same time, the Gentiles, who formerly did not believe, accepted the gospel and were grafted into God’s true people, made up of believers, no matter to which people or race they belonged (Romans 11:13-24). So the Gentiles “at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise” (Ephesians 2:12, RSV) were brought near in the blood of Christ. Christ is mediating the “new covenant” (Hebrews 9:15, RSV) for all believers, regardless of nationality or race.
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It is interesting that Isaiah starts off condemning religious practice and then in Isaiah 56 he says almost the opposite.
The big difference is of course the focus. When our religious practice is self-centered or self-serving it is abhorrent to God. When we forget about ourselves and put the needs of others above our own interests, then our religious practice is meaningful and reflects our relationship with God.
Thank God because we can still renew the covenant with Him everyday! Through this daily search, may we be conscious of what can hinder us from being completely faithful in our part of the covenant! In the light of Truth, may His Spirit turn visible whatever needs to be cleaned from our hearts! Today is the day to renew the covenant, and persevere on it! While the door of grace is still open.
What does this meant? the author said-
'Christ is mediating the “new covenant” (Hebrews 9:15, RSV) for all believers, regardless of nationality or race.'
I am now getting a clearer understanding of the 'old' and 'new' covenant in its entirety.
As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation. {PP 370.2}
Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. {PP 370.4}
Another compact—called in Scripture the “old” covenant—was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new,” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God—the “two immutable things, in which it was impossible for God to lie.” Hebrews 6:18. {PP 371.1}
Since the very beginning of Israel as a nation still in Egyptian captivity, and with the very first law handed down to them(Ex 12:2-13,48,49), God's covenant law always included the “stranger” who would come to sojourn(dwell, reside) with God's people. Ruth is only one example of one not born in Israel who made Israel's God her God, and took Israel as her people, leaving family, friends, and her former gods behind. The law/covenant was never to be exclusive with Israel.
"What conditions do they place on those who want to serve the Lord? Is there really any difference in what God asked of them and what He asks of us today?"
The conditions have always been “repent and believe the gospel”. To believe is to obey. When we study the teachings of Christ while on this earth, He never varied from this basic message(Mark 1:15), though the manner of giving it may vary with individuals. Compare John 3 and 4, how Jesus addressed both the Jewish leader and the Samaritan woman with the same message, though it sounds different.
The wonderful thing about the gospel of Christ and the covenant that we are invited to enter with Him, is there are no human restrictions barring anyone.
Whether old or new, we can see God’s character in each covenant. His inclusive love is often far different than what those who claim His name practice.
God will receive those who are willing to take Him at His Word. He will place His covering on any and all who are willing to allow the Holy Spirit to transform them so that they do His perfect will in the strength of Christ.
Nanci – its always a pleasure to read your comments. Thank you again for stating with just a few words the blessings of the New Covenant.
In support of your comments I include:
Heb.9:14-15 paraphrased - - ‘Now, our heart and mind, our conscience, is purged from dead works and we can serve the living God! Christ offered Himself, as He was slain by the ‘transgressions that were under the first testament[covenant]’, that we can live our lives by the renewing of our hearts and minds by the eternal Spirit’.
This is the same spirit which sustained Him as His Faith was assaulted by those who worked the works of transgression to give up His Faith; though He was slain He was victorious - He kept the Faith to please His Father!
What has changed, what has happened to our heart and mind after the Creator has placed His spirit into it?
Jer.17:9-27KJV –
Jeremiah speaks: v.9 ”The heart is deceitful above all things, and desperately wicked: who can know it? (10) I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (14) Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
Heb.9:14-15KJV –
”How much more shall the blood of Christ, who through the eternal Spirit offered himself without fault to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament[covenant], that by means of death, for the redemption of the transgressions that were under the first testament[covenant], they which are called might receive the promise of eternal inheritance.
Yes, it is the most wonderful thing that with the new heart and mind all man can become united by one faith, the Faith of Christ Jesus, His Way of Life and Light; to live his/her life unto peace and goodwill toward all mankind!
All Peoples from throughout the whole world are invited to enter into the New Covenant of the Faith of Christ Jesus, freely offered by the Creator Father to all humanity.
We do not need to speak the same language, be born into the same nationality, or belong to the same, by man established religious system of worship. We are called to join the brother and sisterhood of Faith in the Gospel of Christ Jesus.
No identification is necessary. The proof that we belong is in our walk by faith. We demonstrate our identity as citizens of the heavenly kingdom as we live by the kingdom's rules and works established by the Creator of heaven and earth that we should walk in them – Eph.2:8-22KJV
Expressing respect and loving kindness to all our fellow man, young and old, regardless of his or her standing in the world. Showing self-respect to demonstrate that we can be trusted with the responsibilities of caring for the needs of our families and our assignments at the workplace; showing trustworthiness in our involvement when holding positions in civic and governmental offices.
The Hallmark/Seal of the citizen of heaven is his love for the Creator Father in heaven and his Son Christ Jesus. He gave us our new heart and mind with which to know His Will and to desire to live our lives accordingly, to so honor and praise His Holy Name.
The author stated
'Christ is mediating the “new covenant” (Hebrews 9:15, RSV) for all believers, regardless of nationality or race.'
What does this meant to me? Having a more clear understanding in what it meant to me makes sense.
PP Chapter 32—The Law and the Covenants
As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants {PP 370.2}
Another compact—called in Scripture the “old” covenant—was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new,” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God—the “two immutable things, in which it was impossible for God to lie.” Hebrews 6:18. {PP 371.1}
As we have discovered through out this quarter all of the divine covenants are based on grace and mercy and living by the Principles of Life of the LORD. As we have studied the Covenants with Adam, Noah, Abraham and the Israelites the LORD's plan of salvation has been revealed in fuller detail each time explaining the Everlasting Covenant. The Sanctuary system was a shadow, or object lesson, to show in type the truth until the coming of the Promised Saviour.
Patriarchs & Prophets
The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation. {PP 370.2}
This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.” Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. The Lord appeared unto Abraham, and said, “I am the Almighty God; walk before Me, and be thou perfect.” Genesis 17:1. The testimony of God concerning His faithful servant was, “Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.” Genesis 26:5. And the Lord declared to him, “I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee.” Genesis 17:7. {PP 370.3}
But if the Abrahamic covenant contained the promise of redemption, why was another covenant formed at Sinai? In their bondage the people had to a great extent lost the knowledge of God and of the principles of the Abrahamic covenant. In delivering them from Egypt, God sought to reveal to them His power and His mercy, that they might be led to love and trust Him. He brought them down to the Red Sea—where, pursued by the Egyptians, escape seemed impossible—that they might realize their utter helplessness, their need of divine aid; and then He wrought deliverance for them. Thus they were filled with love and gratitude to God and with confidence in His power to help them. He had bound them to Himself as their deliverer from temporal bondage. {PP 371.2}
But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to God’s law, and their need of a Saviour. All this they must be taught. {PP 371.3}
God’s work is the same in all time, although there are different degrees of development and different manifestations of His power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped His divine form have rolled back; the mists and shades have disappeared; and Jesus, the world’s Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the Sermon on the Mount. The great principles of love to God, which He set forth as the foundation of the law and the prophets, are only a reiteration of what He had spoken through Moses to the Hebrew people: “Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” Deuteronomy 6:4, 5. “Thou shalt love thy neighbor as thyself.” Leviticus 19:18. The teacher is the same in both dispensations. God’s claims are the same. The principles of His government are the same. For all proceed from Him “with whom is no variableness, neither shadow of turning.” James 1:17. {PP 373.2}
Patriarchs and Prophets pg 373.2