Understanding the concept of the New Covenant is one of the most challenging yet essential aspects of biblical theology. The covenant provides the framework for our relationship with Yahuah, guiding us with His instructions, guidelines, and standards. As His Tabernacle, we must ensure that we are walking in His covenant just as Yahushua did.
The covenant is not a man-made or altered agreement; it is the true covenant given from the beginning, created before time itself. Restored by Yahushua with His own blood, this covenant is a blood covenant established before the creation of mankind.
Grasping the covenant's depth and significance is crucial. It differentiates between walking in obedience and disobedience, leading to either eternal life or separation from Yahuah. The covenant's commandments, written on the circumcised flesh of our hearts, allow us to be one with Him as Yahushua is.
As we approach the “end times”, understanding the covenant becomes increasingly important. It sets us apart as Yahuah’s people, determining our destiny in His Kingdom. The covenant marks us as either wheat or tares, lawful or lawless, faithful servants or those rejected.
Many people struggle with this topic due to a lack of love for the truth. Paul warned that many would reject the truth, preferring doctrines that suit their desires (2 Timothy 4:3-4). To love the truth is to embrace the entirety of Yahuah's word from Genesis to Revelation without altering its message to fit modern conveniences.
The covenant is not merely historical; it is a living and active part of our relationship with Yahuah. It guides our daily lives and decisions, calling us to a higher standard reflective of Yahuah's holiness. Walking in the covenant means living according to His commandments, which are designed for our benefit and well-being (Deuteronomy 6:24).
Yahushua’s role in restoring the covenant is vital. By His sacrifice, He fulfilled the covenant's requirements, allowing us to enter a renewed relationship with Yahuah. This renewed covenant, written on our hearts, demands inward devotion and love for the Creator (Hebrews 8:10).
As we draw nearer to the end times, adherence to the covenant becomes even more critical. It marks us as Yahuah’s people, destined for His Kingdom, and ensures we live in a way pleasing to Him. Holding fast to the covenant's truth is our anchor in a world filled with deception.
In conclusion, understanding the covenant is essential for a meaningful relationship with Yahuah. It is the foundation of our faith, guiding us in all aspects of life. Through Yahushua, we walk in a restored and renewed covenant written on our hearts and manifested in our lives.
The Nature of a Covenant
A covenant is a solemn, binding agreement akin to a legal contract, marriage vow, or lease agreement. In the Bible, it represents a sacred commitment between God and His people, outlining mutual commitments and responsibilities. Understanding these covenants is crucial to grasp the depth of the relationship and promises between God and humanity.
Covenants in the Bible are more than mere contracts; they are profound promises that bind parties together. In the biblical context, covenants often involve stipulations, blessings for obedience, and curses for disobedience. They are central to understanding God's unfolding plan for humanity and His method of relating to His people.
The Process of Making a Biblical Covenant
In ancient times, making a covenant involved significant symbolic rituals. Genesis 15 provides an example where God makes a covenant with Abram. God instructs Abram to take specific animals, cut them in half, and arrange the pieces opposite each other. This act symbolized the severe consequences of breaking the covenant (Genesis 15:9-10).
The practice of cutting animals and walking between the pieces was known as "cutting a covenant" and was common in ancient Near Eastern cultures. It signified that the parties involved in the covenant were invoking a curse upon themselves should they fail to uphold their agreement. This ritual was a dramatic visual representation of the seriousness and binding nature of the covenant.
In Abram's vision, the smoking furnace and burning lamp passing between the pieces represent Yahuah and Yahushua. The smoking furnace symbolizes Yahuah's purifying power, while the burning lamp represents Yahushua, the light of the world (John 8:12). This imagery connects to the pillar of cloud by day and fire by night that guided the Israelites in the wilderness, signifying Yahuah's continuous presence and guidance (Exodus 13:21-22).
Israel as the Light to the Nations
The concept of Israel being a light to the nations originates from the prophet Isaiah. In Isaiah 49, Israel is called to be a “light to the nations” (Isaiah 49:6). This means that through Israel, all the nations of the world would come to know God. This is also echoed in Genesis 12:2-3 and Genesis 18:18, where God promises Abraham that through him all nations on earth will be blessed.
Israel's role as a light to the nations involves not only being a conduit of God's blessings but also demonstrating His righteousness and justice to the world. The Torah, given to Israel, is meant to be a source of wisdom and understanding for other nations (Deuteronomy 4:6-8). Israel's mission includes being a kingdom of priests and a holy nation (Exodus 19:6), exemplifying a life dedicated to God.
Yahûshûa (Jesus) and the Law of Moses
Yahûshûa (Jesus) filled to its capacity the Law of Moses. According to Matthew 5:17-20, Yahûshûa (Jesus) stated that He did not come to abolish the Law or the Prophets, but to fulfill them. This means that Yahûshûa (Jesus) lived a life in complete accordance with the Law of Moses, fulfilling its requirements perfectly. His fulfillment of the Law did not end it but rather made it stronger, better, and fuller. His life and teachings brought a deeper understanding of the Law, emphasizing not just the letter of the Law but more importantly, the spirit of the Law.
Yahushua's fulfillment of the Law includes His perfect obedience, His teachings that expound the true meaning and intent of the Law, and His sacrificial death which satisfies the Law's demands for justice. The Sermon on the Mount (Matthew 5-7) illustrates Yahushua's approach to the Law, focusing on the heart and motives behind actions rather than mere external compliance.
The New Covenant
The New Covenant, made first with Israel and ultimately with all mankind, promises forgiveness of sin and a universal knowledge of יהוה (Yahûah). This covenant is a promise that God makes with humanity that He will forgive sin and restore communion with those whose hearts are in יהושׁוּע Yahûshûa (Jesus). This covenant is not only new in time but also new in nature and quality, which aligns with the Greek term “καινός” (kainos), suggesting something fresh, unworn, novel, and superior to what was before. This is mentioned in Jeremiah 31:31-34.
The New Covenant is characterized by several key features:
Forgiveness of Sins: Under the New Covenant, God promises to forgive sins and remember them no more (Jeremiah 31:34; Hebrews 8:12).
Internalization of the Law: God's laws will be written on the hearts and minds of His people (Jeremiah 31:33; Hebrews 8:10), signifying an internal transformation rather than mere external adherence.
Personal Relationship with God: The New Covenant facilitates a direct, personal relationship with God, where all will know Him intimately (Jeremiah 31:34; Hebrews 8:11).
The Melchizedek Covenant
The Melchizedek Covenant is seen as superior to the Aaronic, Levitical Priestly Covenant. Melchizedek, king of Salem, is a unique figure in the Bible, being both a king and a priest. This dual role suggests a unique and elevated status. The New Testament book of Hebrews (Hebrews 7:1-10) draws a parallel between Melchizedek and יהושׁוּע Yahûshûa (Jesus), indicating that יהושׁוּע Yahûshûa (Jesus) is a priest in the order of Melchizedek, thus establishing a new and superior covenant. This covenant is characterized by grace and is fulfilled through the death and resurrection of יהושׁוּע Yahûshûa (Jesus), as mentioned in Luke 22:20.
Melchizedek's priesthood is significant because it precedes the Levitical priesthood and is eternal. Hebrews 7:3 highlights that Melchizedek is "without father or mother, without genealogy, without beginning of days or end of life," resembling the Son of God. This priesthood, therefore, points to Yahushua’s eternal and perfect priesthood, which is based on the power of an indestructible life (Hebrews 7:16).
The Last Supper and the Renewal of the Covenant
The Last Supper is a significant event where יהושׁוּע Yahûshûa (Jesus) established the New Covenant, symbolically fulfilling and renewing the covenant established at Mount Sinai. During the Last Supper, as described in Luke 22:14-20 and 1 Corinthians 11:23-25, יהושׁוּע Yahûshûa (Jesus) took bread and wine, which were elements of the Passover meal, and gave them new significance. He broke the bread and said, “This is my body given for you; do this in remembrance of me.” Then He took the cup of wine, gave thanks, and said, “This cup is the new covenant in my blood, which is poured out for you.”
The bread during the Last Supper represents יהושׁוּע Yahûshûa (Jesus)’ body, which would be broken for the salvation of humanity. In the Old Testament, unleavened bread was often used in conjunction with sacrifices. For example, in the Feast of Unleavened Bread, which immediately followed the Passover, the Israelites were to eat bread without yeast to remember their hasty departure from Egypt (Exodus 12:15-20). In the context of the Last Supper, the unleavened bread took on a new significance, symbolizing יהושׁוּע Yahûshûa (Jesus)’ sinless body offered as a sacrifice.
The wine symbolizes יהושׁוּע Yahûshûa (Jesus)’ blood, which would be shed for the forgiveness of sins. In the Old Testament, the shedding of blood was a critical part of the sacrificial system. Leviticus 17:11 states, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” The wine at the Last Supper, therefore, symbolizes the new covenant established through יהושׁוּע Yahûshûa (Jesus)’ sacrificial death.
Sacrificial System in the Old Testament
The sacrificial system in the Old Testament provided a framework for understanding the need for a substitute and the seriousness of sin. It revealed God’s willingness to forgive and restore His people through the shedding of blood. The various offerings in the Old Testament, such as the burnt offering, sin offering, and peace offering, each served a specific purpose and function.
Burnt Offering: This was a voluntary act of worship, atonement for unintentional sin, and expression of devotion to God (Leviticus 1:1-17).
Sin Offering: This offering was required for atonement of unintentional sins, purifying the individual and the sanctuary (Leviticus 4:1-35).
Peace Offering: This was a voluntary act of worship, thanksgiving, and fellowship, symbolizing peace with God and others (Leviticus 3:1-17).
During the Last Supper, יהושׁוּע Yahûshûa (Jesus) connected these Old Testament practices to His impending sacrifice on the cross. He imparted new significance to the bread and wine, establishing a profound connection between the physical and the spiritual, infusing these elements with the essence of His redemptive mission.
Drink Offering
The drink offering, also known as a libation, is mentioned in several places in the Bible. It was a form of sacrifice and worship, where the liquid (usually wine) was poured out at the altar as a symbolic act of pouring oneself out before God. The offering was not meant to quench God’s thirst, but to honor Him. In the book of Leviticus, it is mentioned that a drink offering was to be offered with the sheaf of the firstfruits, along with a grain offering. Similarly, libations were to be offered with the lambs, bull, and rams offered on the day of Pentecost. More elaborate instructions for the drink offering are found in Numbers 15, where the Israelites were commanded to offer a libation of wine with all burnt offerings and peace offerings.
The drink offering symbolized the offerer's complete dedication to God, often accompanying other sacrifices to signify the completeness of the offering. In Philippians 2:17, Paul uses the metaphor of a drink offering to describe his own sacrificial service for the faith of the believers, highlighting the idea of pouring out one's life in service to God.
Bread Offering
The bread offering, also known as the showbread or “Bread of the Faces”, refers to the cakes or loaves of bread which were always present on a specially-dedicated table in the Temple in Jerusalem as an offering to God. The showbread was placed on the table in two stacks, each stack containing six loaves. Fresh loaves of bread replaced the old loaves on the table every Shabbat, and the Kohanim (priests) would eat the loaves that were removed from the table. In biblical times, offering bread to someone was a symbol of acceptance and an invitation to be a part of the community. It represented the willingness to share resources and provide for one another. These offerings were an integral part of the sacrificial system in the Old Testament, serving as a means of grace by which the relationship between God and humanity begins to be restored. They were an outward expression of a person or community’s inward desire to restore the broken relationships between humanity and God and humanity and the world.
In conclusion, the bread and wine of the Last Supper are deeply connected to the Old Testament sacrificial system. They symbolize יהושׁוּע Yahûshûa (Jesus)’ body and blood, offered as the ultimate sacrifice for humanity’s sins. This act fulfilled the Old Testament sacrificial system and established the New Covenant, providing a path to salvation through faith in יהושׁוּע Yahûshûa (Jesus).
The Transition from the Levitical Priesthood to the Priesthood of Christ
Hebrews 7 presents a profound theological argument concerning the nature and supremacy of Christ’s priesthood in comparison to the Levitical priesthood (Hebrews 7:11-28). It uses Melchizedek, a figure from the Old Testament, as a type of Christ and His eternal priesthood (Hebrews 7:1-3, 15-17).
Hebrews 8 continues this discourse, emphasizing the transcendent high priesthood of יהושׁוּע Yahûshûa (Jesus) and the promise of a renewed relationship between God and His people (Hebrews 8:1-2, 6). It introduces the concept of the New Melchizedek Covenant as superior to the Aaronic, Levitical Priestly Covenant (Hebrews 8:6-7, 13).
In this context, Hebrews 8:7 and 8:13 should be interpreted as commenting on the inadequacy of the Levitical priesthood and the necessity of a new kind of priesthood, embodied by Christ (Hebrews 8:7, 13). The “first one” in Hebrews 8:7 should be interpreted as the Levitical priesthood, which was found to be “faulty”, necessitating a “second” or new (Melchizedek) priesthood. Similarly, Hebrews 8:13 should be interpreted as saying that by establishing a “new” (Melchizedek) priesthood, God has made the “first” (the Levitical priesthood) obsolete.
Now, regarding the original Greek text for Hebrews 8:8 and 8:13, the word “covenant” is not present. This absence indeed leads to a proper interpretation that is in context with not just the surrounding texts but the whole context of chapters 7 & 8 and the intention of the whole book of Hebrews. By adding the word “covenant”, translators intentionally or unintentionally change the context of the whole, and this gives rise to the false replacement theology that is prevalent today in Christianity. This leads to the false understanding that the law has been replaced, changed, abolished, no longer applies, taught by those teaching replacement theology and lawless Christianity.
The Priestly Covenant
The Priestly Covenant is indeed a significant aspect of the biblical narrative. The Priestly Covenant (Hebrew: ברית הכהונה brith ha-kehuna) is the biblical covenant that God gave to Aaron and his descendants, the kohanim (Numbers 25:10-13). This covenant consisted of their exclusive right to serve in the Temple, and to consume sacrificial offerings and receive other priestly gifts (Numbers 18:8-20).
In the context of Hebrews, the author is indeed discussing a change in priesthood - from the Levitical (Aaronic) priesthood to the priesthood of Christ (Hebrews 7:11-28). This is a shift from the Priestly Covenant to a new covenant embodied by Christ (Hebrews 8:6-7, 13). The author of Hebrews argues that the Levitical priesthood was inadequate and needed to be replaced by a superior priesthood, that of Christ (Hebrews 7:11-28).
In Jeremiah 31:31, the word “new” (חֲדָשָׁה, ḥă-ḏā-šāh) can mean “new” or “fresh,” suggesting a renewed relationship between God and His people (Jeremiah 31:31). This new covenant emphasizes internal transformation and a deeper spiritual connection, with God’s laws written on the hearts of the people (Jeremiah 31:33). This signifies a deeper, more personal understanding and acceptance of God’s laws (Jeremiah 31:33).
Strong’s Concordance and Different Translations
Strong’s Concordance is a widely used tool for studying biblical texts. It provides different translations for the same word, which can lead to different interpretations. In some cases, these interpretations can contribute to the propagation of replacement theology. This theology asserts that the Christian Church has superseded the Jewish people, assuming their role as God’s covenanted people. It’s important to note that this is a false interpretation, theology, doctrine, and teaching.
The Term “חָדָשׁ” (châdâsh, khaw-dawsh’) and “חָדַשׁ” (châdash, khaw-dash’)
The term “חָדָשׁ” (châdâsh, khaw-dawsh’) in Hebrew is associated with Strong’s number H2319. It is an adjective that originates from the Hebrew verb חָדַשׁ (H2318), translated in the following manner: new (48x), new thing (4x), fresh (1x), used to describe something that is new or fresh. But it is also translated by Strong's as “חָדַשׁ” (châdash, khaw-dash’), associated with Strong’s number H2318. It is a verb that signifies to renew or repair. The term is translated in the following manner: renew (7x), repair (3x). In the Brown-Driver-Briggs Lexicon, the term is described as a verb that means to renew or repair. This double translation and definition is intentional to further the false doctrines and teachings of Replacement theology.
In conclusion, the study of biblical texts should be approached with care, respect, and a commitment to understanding the original context and meaning. Tools like Strong’s Concordance and the Brown-Driver-Briggs Lexicon can provide valuable insights into the original languages of the Bible, but they should be used with an awareness of their limitations and the potential for different interpretations. It’s also important to be aware of theological perspectives, such as replacement theology, that can influence the interpretation of biblical texts. The terms “חָדָשׁ” (châdâsh, khaw-dawsh’) and “חָדַשׁ” (châdash, khaw-dash’) are good examples of words that can have different nuances of meaning, all of which contribute to a richer understanding of the biblical text.
Change in the Mosaic Covenant
The only change to the Mosaic covenant is in Jeremiah 31:31 and Hebrews 8:9. The new covenant will be written on the circumcised hearts of the new people, not on the hearts of stone (Jeremiah 31:33, Ezekiel 36:26-27). This signifies a deeper, more personal understanding and acceptance of God’s laws.
Change in Priesthood from Levitical to Christ
The context of Hebrews 7 and 8 is primarily about the change in priesthood from the Levitical priesthood to the priesthood of Christ (Hebrews 7:11-28, Hebrews 8:1-13). The verses are not about a change in the Mosaic covenant per se, but the change in the Priestly Covenant that administers the covenant (Numbers 25:10-13, Numbers 18:8-20). This transition is seen as a necessary improvement, replacing what is outdated and flawed with something better (Hebrews 7:18-19, Hebrews 8:6-7).
In conclusion, the bread and wine of the Last Supper are deeply connected to the Old Testament sacrificial system. They symbolize יהושׁוּע Yahûshûa (Jesus)’ body and blood, offered as the ultimate sacrifice for humanity’s sins. This act fulfilled the Old Testament sacrificial system and established the New “Melchizedek Priestly” Covenant, providing a path to salvation through faith in יהושׁוּע Yahûshûa (Jesus). The transition from the Levitical priesthood to the priesthood of Christ is a key theme in the book of Hebrews, signifying a shift from the Priestly Covenant to a new “Melchizedek Priestly” covenant embodied by Christ. The context of Hebrews 7 and 8 is primarily about this change in priesthood. The verses are not about a change in the Mosaic covenant, but the change in the Priestly Covenant that administers the covenant. This transition is seen as a necessary improvement, replacing what is outdated and flawed with something better. A restored, refreshed, renewed covenant will be written on the circumcised hearts of the new people, not on the hearts of stone. This signifies a deeper, more personal understanding and acceptance of God’s laws. It’s important to note that the propagation of replacement theology, which asserts that the Christian Church has superseded the Jewish people, assuming their role as God’s covenanted people, is a false interpretation, theology, doctrine, and teaching. The study of biblical texts should be approached with care, respect, and a commitment to understanding the original context and meaning.
Key Aspects and Takeaways of the New Covenant in Hebrews
Internal Transformation and Personal Knowledge of God: The New Covenant promises a profound internal change within believers, leading to a personal knowledge of God (Jeremiah 31:33; Hebrews 8:10-11).
The Obsolescence of the Old Priesthood: The eternal priesthood of the royal order of Melchizedek renders the Old Covenant and its Levitical priesthood obsolete (Hebrews 7:18-19; 8:13).
The Superiority of Christ’s Priesthood and His Once-for-All Sacrifice: Yahushua is presented as a superior High Priest who mediates a better covenant through His once-for-all sacrifice (Hebrews 7:26-28; 10:10-14).
Summary of the Continuity and Renewal of Covenants: The New Covenant is a restoration and deepening of God's promises, emphasizing continuity with the Old while renewing and internalizing it (Jeremiah 31:31-34; Hebrews 8:6-13).
The Personal and Internalized Relationship with God: The New Covenant emphasizes a personal and internalized relationship with God, moving from external adherence to internal transformation (Ezekiel 36:26-27).
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