The original premise of the “covenant” has not changed through time. Each time the covenant has been offered, however, humanity, with its fallen, sinful nature, has broken the contract. But God has not given up on us. He still offers us salvation if we choose to accept it.
Part II: Commentary
Indeed, there was nothing wrong with the old covenant; it failed because ancient Israel had failed repeatedly to abide by its conditions. Unfortunately, a callous form of worship called ritualism barricaded Israel’s heart. The problem was always from the human end, not God’s. That’s how it always has been and still is now.
“Behold, the Days Are Coming . . .”
It was from this context that Jeremiah, the prophet of moaning, had been Spirit-led to lay the groundwork of the new covenant’s provisions and functionality. The divine law was to become etched in the cathedral of the heart. A new-covenant Priest would become inaugurated above, and He would function instead of the Levitical priesthood. The earthly sanctuary services would become swallowed up in the Messianic and redemptive activity of a better covenant.
Heart Work
Through the aegis of the new covenant, Christ, the Rock of Ages, desperately desired to remove Israel’s stony heart of lip-service religion: “I will give them one heart and put a new spirit in them; I will remove the heart of stone from their bodies and give them a heart of flesh, that they may follow My laws and faithfully observe My rules. Then they shall be My people and I will be their God.”—Harry M. Orlinsky, H. L. Ginsberg, Ephraim A. Speiser, eds., Tanakh, the Holy Scriptures. The New JPS Translation According to the Traditional Hebrew Text (Philadelphia: The Jewish Publication Society, 1985), p. 906. (See Ezek. 11:19, 20.)
The Messiah had drawn a sharp contrast between mouth religion and heart religion. Could this be, perhaps, the reason that Christ chided a defiant ecclesiastical leadership bathed in callous formalism? “Hypocrites! Well did Isaiah prophesy concerning you, saying: ‘This people draws near to Me with their mouth, and with their lips honor Me; but their heart is far from Me. But in vain they worship Me, teaching as doctrines the ordinances of men.’ And calling near the crowd, He said to them, Hear and understand.”—The Interlinear Hebrew-Greek-English Bible, vol. 4, p. 44; emphasis supplied. (See Matt. 15:7–10.)
Old and New Covenants
The Sinaitic covenant was not a covenant of works. In Exodus 5:22, 23, Moses’ question was posed in the form of a unique cosmic inquiry, which sought out the power, qualities, and character of Yahweh. God’s answer revealed the meaning of His name, rather than a title or designation (see Exod. 6:1–8). Yahweh’s name points to a relationship. To know the meaning of the Lord is to know what He can do for Israel. They had heard the name Yahweh, but they did not show faith in trusting what He could do for them as their God.
In Exodus, the covenant was based on two possible motivations. The first related to whether Israel, out of its own strength, would do what God had spoken. The second related to whether Israel would obey the covenant obligations by faith through the empowering grace mercifully provided by the supernal I AM.
Dispensationalism also limits the time of the covenant of grace. It divides Bible history into seven periods and teaches that God works differently in each of these periods. A dispensation is a period of time during which humankind is tested in respect to some specific revelation of God’s will. Each dispensation ends with divine judgment. Thus, there is dispensation of the law and a dispensation of grace among dispensations. Thus, those who hold tenaciously to this view vainly attempt to divide the biblical harmony between the law and the gospel.
A Better Covenant
“The new covenant functions better than the old covenant for God’s people. . . .
“In contrast with Israel’s old covenant, . . . Christ effects three basic promises of God: (1) He internalizes God’s moral law in the hearts of His people . . . ; (2) He individualizes the saving knowledge of God, so that each Israelite, without exception, has a personal, immediate relation with God (Hebrews 8:11); and (3) He forgives the sins of God’s people and “will remember their sins no more” (Hebrews 8:12). . . .
“According to Hebrews 8–12, the Church of Jesus represents the true fulfillment of Jeremiah’s predicted new covenant. Far from being an abrogation of Israel’s new covenant, it is rather a type and guarantee of the final consummation of the new covenant, when true Israelites of all ages will join the wedding supper of the Lamb in the New Jerusalem (Matthew 8:11, 12; 25:34; Revelation 19:9; 21:1–5).”—Hans K. LaRondelle, Israel in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press, 1983), pp. 114–121.
The New Covenant Priest
As Aaron dedicated himself to the priesthood, so Christ presented Himself to the Father. As Moses anointed Aaron, God anointed Christ (Lev. 8:30, Ps. 45:7).
“Still bearing humanity, [H]e ascended to heaven, triumphant and victorious. He has taken the blood of [H]is atonement into the holiest of all, sprinkled it upon the mercy-seat and [H]is own garments, and blessed the people.”—Ellen G. White, in The Youth’s Instructor, July 25, 1901.
When Jesus was inaugurated, the Father gave Him the title of High Priest, for Paul noted that He was “called of God an high priest” (Heb. 5:10; in Heb. 5:4, a word that indicates a “call” to the ministry), just as the president of an institution of higher learning addresses or calls the graduate “Doctor” on his graduation!
“His blood-marked ear listens to the voice of His Father, and responds to the cry of His forlorn sheep, Spirit quickened. His hand[s], bloodied by the nails, work for His Father’s kingdom, Spirit directed. His torn feet leave crimson footsteps so we can trace our way to glory, Spirit lighted.”—Leslie Hardinge, With Jesus in His Sanctuary: A Walk Through the Tabernacle Along His Way (Harrisburg, PA: American Cassette Ministries, Book Division, 1991), p. 343.
Part III: Life Application
For Reflection: However much ancient Israel, particularly at the time of Christ, lapsed into legalism, the religion given by Yahweh was never legalistic. From Eden onward, it was always presented as grace: God’s grace, offered to those who would accept it and the terms of it. By choosing to accept God’s grace, and surrendering to it, people entered into a covenant relationship with God.
1. Because of human tendency, Israel was continually breaking its relationship with God. So, how did the Cross reshape the old covenant to be a “better” covenant? What were the advantages of the new covenant over the old? Explain how there could be a danger of taking grace for granted under the new covenant.
2. Considering the tendency of people to break their end of the bargain continually, why do you think history shows God approaching humanity again and again in an attempt to enter into a covenant relationship with us? What does such persistence tell us about God’s love for us?
3. Why should we, today, with the knowledge of Christ, and of His sacrifice, be more faithful to God than were the people of old? That is, because we have the amazing revelation of God’s character as revealed in Jesus, which they didn’t have (at least as clearly as we have), why should we be even more faithful than they were? Discuss this idea in class.
4. Some people may ask, “How do you know that access to God depends not on achievement or obedience but simply on accepting God’s gift of grace and loving favor”? What examples could you use
5. Why was it so hard for people to accept the new covenant when Jesus presented it originally? Is it easier or harder for people to accept it today? Explain.
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Study Focus: Jeremiah 31:31, RSV
Part I: Overview
The original premise of the “covenant” has not changed through time. Each time the covenant has been offered, however, humanity, with its fallen, sinful nature, has broken the contract. But God has not given up on us. He still offers us salvation if we choose to accept it.
Part II: Commentary
Indeed, there was nothing wrong with the old covenant; it failed because ancient Israel had failed repeatedly to abide by its conditions. Unfortunately, a callous form of worship called ritualism barricaded Israel’s heart. The problem was always from the human end, not God’s. That’s how it always has been and still is now.
“Behold, the Days Are Coming . . .”
It was from this context that Jeremiah, the prophet of moaning, had been Spirit-led to lay the groundwork of the new covenant’s provisions and functionality. The divine law was to become etched in the cathedral of the heart. A new-covenant Priest would become inaugurated above, and He would function instead of the Levitical priesthood. The earthly sanctuary services would become swallowed up in the Messianic and redemptive activity of a better covenant.
Heart Work
Through the aegis of the new covenant, Christ, the Rock of Ages, desperately desired to remove Israel’s stony heart of lip-service religion: “I will give them one heart and put a new spirit in them; I will remove the heart of stone from their bodies and give them a heart of flesh, that they may follow My laws and faithfully observe My rules. Then they shall be My people and I will be their God.”—Harry M. Orlinsky, H. L. Ginsberg, Ephraim A. Speiser, eds., Tanakh, the Holy Scriptures. The New JPS Translation According to the Traditional Hebrew Text (Philadelphia: The Jewish Publication Society, 1985), p. 906. (See Ezek. 11:19, 20.)
The Messiah had drawn a sharp contrast between mouth religion and heart religion. Could this be, perhaps, the reason that Christ chided a defiant ecclesiastical leadership bathed in callous formalism? “Hypocrites! Well did Isaiah prophesy concerning you, saying: ‘This people draws near to Me with their mouth, and with their lips honor Me; but their heart is far from Me. But in vain they worship Me, teaching as doctrines the ordinances of men.’ And calling near the crowd, He said to them, Hear and understand.”—The Interlinear Hebrew-Greek-English Bible, vol. 4, p. 44; emphasis supplied. (See Matt. 15:7–10.)
Old and New Covenants
The Sinaitic covenant was not a covenant of works. In Exodus 5:22, 23, Moses’ question was posed in the form of a unique cosmic inquiry, which sought out the power, qualities, and character of Yahweh. God’s answer revealed the meaning of His name, rather than a title or designation (see Exod. 6:1–8). Yahweh’s name points to a relationship. To know the meaning of the Lord is to know what He can do for Israel. They had heard the name Yahweh, but they did not show faith in trusting what He could do for them as their God.
In Exodus, the covenant was based on two possible motivations. The first related to whether Israel, out of its own strength, would do what God had spoken. The second related to whether Israel would obey the covenant obligations by faith through the empowering grace mercifully provided by the supernal I AM.
Dispensationalism also limits the time of the covenant of grace. It divides Bible history into seven periods and teaches that God works differently in each of these periods. A dispensation is a period of time during which humankind is tested in respect to some specific revelation of God’s will. Each dispensation ends with divine judgment. Thus, there is dispensation of the law and a dispensation of grace among dispensations. Thus, those who hold tenaciously to this view vainly attempt to divide the biblical harmony between the law and the gospel.
A Better Covenant
“The new covenant functions better than the old covenant for God’s people. . . .
“In contrast with Israel’s old covenant, . . . Christ effects three basic promises of God: (1) He internalizes God’s moral law in the hearts of His people . . . ; (2) He individualizes the saving knowledge of God, so that each Israelite, without exception, has a personal, immediate relation with God (Hebrews 8:11); and (3) He forgives the sins of God’s people and “will remember their sins no more” (Hebrews 8:12). . . .
“According to Hebrews 8–12, the Church of Jesus represents the true fulfillment of Jeremiah’s predicted new covenant. Far from being an abrogation of Israel’s new covenant, it is rather a type and guarantee of the final consummation of the new covenant, when true Israelites of all ages will join the wedding supper of the Lamb in the New Jerusalem (Matthew 8:11, 12; 25:34; Revelation 19:9; 21:1–5).”—Hans K. LaRondelle, Israel in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press, 1983), pp. 114–121.
The New Covenant Priest
As Aaron dedicated himself to the priesthood, so Christ presented Himself to the Father. As Moses anointed Aaron, God anointed Christ (Lev. 8:30, Ps. 45:7).
“Still bearing humanity, [H]e ascended to heaven, triumphant and victorious. He has taken the blood of [H]is atonement into the holiest of all, sprinkled it upon the mercy-seat and [H]is own garments, and blessed the people.”—Ellen G. White, in The Youth’s Instructor, July 25, 1901.
When Jesus was inaugurated, the Father gave Him the title of High Priest, for Paul noted that He was “called of God an high priest” (Heb. 5:10; in Heb. 5:4, a word that indicates a “call” to the ministry), just as the president of an institution of higher learning addresses or calls the graduate “Doctor” on his graduation!
“His blood-marked ear listens to the voice of His Father, and responds to the cry of His forlorn sheep, Spirit quickened. His hand[s], bloodied by the nails, work for His Father’s kingdom, Spirit directed. His torn feet leave crimson footsteps so we can trace our way to glory, Spirit lighted.”—Leslie Hardinge, With Jesus in His Sanctuary: A Walk Through the Tabernacle Along His Way (Harrisburg, PA: American Cassette Ministries, Book Division, 1991), p. 343.
Part III: Life Application
For Reflection: However much ancient Israel, particularly at the time of Christ, lapsed into legalism, the religion given by Yahweh was never legalistic. From Eden onward, it was always presented as grace: God’s grace, offered to those who would accept it and the terms of it. By choosing to accept God’s grace, and surrendering to it, people entered into a covenant relationship with God.
1. Because of human tendency, Israel was continually breaking its relationship with God. So, how did the Cross reshape the old covenant to be a “better” covenant? What were the advantages of the new covenant over the old? Explain how there could be a danger of taking grace for granted under the new covenant.2. Considering the tendency of people to break their end of the bargain continually, why do you think history shows God approaching humanity again and again in an attempt to enter into a covenant relationship with us? What does such persistence tell us about God’s love for us?3. Why should we, today, with the knowledge of Christ, and of His sacrifice, be more faithful to God than were the people of old? That is, because we have the amazing revelation of God’s character as revealed in Jesus, which they didn’t have (at least as clearly as we have), why should we be even more faithful than they were? Discuss this idea in class.4. Some people may ask, “How do you know that access to God depends not on achievement or obedience but simply on accepting God’s gift of grace and loving favor”? What examples could you use5. Why was it so hard for people to accept the new covenant when Jesus presented it originally? Is it easier or harder for people to accept it today? Explain.