The Covenants-- Part 2 of the Tishbyte Foundational Bible Study series


		#2 of the tishbyte Foundational Bible Study series: How God, through both of His attributes of Justice and Mercy, began to put His eternal plan for man's restoration into action Old Covenant section ©1997 Tishbyte Publishing *Key concepts introduced in this lesson: cleanness* *obedience* faith **(note: key words often appear in various forms — ie: clean, cleanness, uncleanness; covenant, blood covenant, covenant of messiah, etc.) q The Problem m At one time, man had a unique relationship with God: t He was created in God’s image t God’s life was in him t He was unhindered by worries of right and wrong — acceptability, etc (knowledge of good and evil) t He was God’s special friend t He was ruler over Earth and all God’s creation m Man disobeyed God and fell from this relationship. By obeying Satan: t Man became unclean — an object of God’s wrath v God is a God of justice v According to strict justice, man must die for his disobedience t Man’s body became vulnerable to death t Man received a guilty conscience (knowledge of good and evil) t Earth came under a curse t Man fell from special relationship he had with God. This is the effect this had on God’s kingdom order: v Legally, the authority still belonged to man. God, in His attribute of justice, will not overstep that authority which He has already delegated to man. Once having given it to him, God will not take it back arbitrarly. v Effectivly, the authority, though legally belonging to man, had lost its potency (as man’s authority is most effective when he is in direct total submission to God). Instead of the forces of nature and the animals and plants submitting to man, man now was subject to the forces of nature. It became a case of “the survival of the fittest”. Because Satan and his demons were the strongest of all outside of God’s kingdom, it’s as though man’s authority became Satan’s by default. v The result was, God became limited, as it were, by His own attribute of justice from interacting with man in a positive way. (As we saw in the earlier lesson, we don’t think of God as being “limited” but rather, that He won’t violate His own nature) God will not step in and set things right, because He has already delegated the authority to do so to man. To do so Himself would constitute an injustice. m To God, this was a sad state of affairs. From our point of view, it would seem that God was in a dilemma: t For man not to die for his sin would be an injustice. For God to simply step in and arbitrarly “fix” things would also be injustice. t God, in His attribute of mercy, could not settle for simply destroying man whom He had created in His own image out of His infinite love. This situation could be described as being like that of a mother longing for her child. However, the mother is made of fire, and the child is made of straw. As much as the mother loves and longs for the child, she knows she can’t allow the child to come close, or the child would burn up. Man, in his sinful state, was in a similar position. God’s holy nature would consume man the moment he came near, as fire would dry straw —. t But God not only consists of justice and mercy. He also has infinite wisdom. No matter how cleaver a plan Satan or anyone can come up with, God already knows the way to circumvent that plan. It’s not that God just “knows more” than Satan — God’s wisdom is in fact infinite! God’s infinite wisdom, already had a way to remedy this problem in a way that would thoroughly satisfy both the demans of justice and of mercy. q The Solution m In order for God to interact with man on Earth, a special arrangement was needed which must: t cover man’s uncleanness so as not to subject him to God’s wrath, and thereby die before God’s plan could be fulfilled t provide mutual agreement establishing God’s right to fulfill his plan on Earth — so that God would have, as it were, man’s “permission” to do what He will on the earth. m The arrangement that makes this possible is called blood covenant** t Because of God’s wrath (which God must carry out because of His attribute of *justice), man’s position with God can only be resolved by death (Rom 6:23). Either man must die himself, or an arrangement can be made based on the following facts: v The physical life of both man and beast is in the blood (Lev 17:11 — that is why the blood is not* to be eaten or drunk). v Pouring out the blood is the same as pouring out the life of the creature — resulting in death. v Pouring out the life of an innocent *clean* animal is legally accepted as a substitute for man’s life. Rashi’s commentary on Lev 17:11; Because the life of the flesh of every creature is dependent on the blood, I have therefore given it for the life of man. Let life come and atone for life! (*atone* means to compensate for one’s sin) Man’s sins thus covered through *substitutionary atonement, man can once again approach God without facing His wrath. t Once the blood of the substitute animal is poured out, man has temporary access to God, and the two, God and man, are able to make an agreement. This is, of course, the covenant. t A covenant, by defination, is an agreement between two parties. In this case, between God and Man. v God’s part is to establishes His Word concerning His plan on the Earth. These include His promises to Man that are to be enjoyed by the one who keeps the covenant. Also are the promises that set in motion the spiritual and natural forces that will accomplish His ultimate plan on the Earth — the restoration of the kingdom of God. v Man’s part in the covenant: 1 obedience* to the conditions of the *covenant. This is prerequisite to any benefit to be derived 2 faith* in the Words God has spoken in the *covenant. Repeating the words by faith* enforces God’s will on the Earth. Prayer and proclamation of the *covenant word* by *faith* releases a supernatural force which is inherent in those words. v God’s *Covenant Word* is what we refer to as “the Bible”, or “scripture”. This carries ultimate authority in matters of *faith* and *obedience. v When in his right position in covenant relationship to God through faith* and *obedience, man is once more in control over the Earth over which Adam was originally made a ruler (or over that portion of the world which happens to be his or her own share). t Each covenant* God has ever made with man has provided the framework whereby God could make a further and more far reaching *covenant* later on, culminating with the perfect *covenant of messiah. m NOTE: Blood covenants have been made throughout history between individual people, people groups; and even between people and local spirits; in just about every culture. t A weaker party may seek to enhance his/their security by cutting a covenant with a stronger neighbour; or else two equal parties will cut a covenant to enhance their mutual interests, making a strong alliance. The one’s weakness is thus supplemented by the other’s strength and vice versa. t Marriage is a covenant between a man and wife. t In many cases, such as in that of many native North American tribes, and various African tribes (as recounted by Sir Henrey Morton Stanley in his account of his surch for Dr.David Livingston); blood is drawn from each party (or their representative). It is mingled - often in a glass of wine - and drunk by both parties. v Marriage is consummated by the mingling of certain other body fluids other than blood. However, in some marriage ceremonies, wine, without the actual blood, is drunk symbolizing the blood of the covenant. v Wine is also drunk on other occasions as a show of solidarity, as in a toast, or kiddush, or eucharist, reminiscent of covenant blood. v As already noted, partaking of blood is forbidden in God’s Covenant Word. Those in covenant relationship with God must understand that this covenant preempts and supersedes all other covenants. Therefore, partaking of blood for a secondary covenant is prohibited. Even marriage must be based on this already existing covenant with God. t Covenant partners are often called “brothers” or “blood brothers”. The bond is often considered to be closer than that of natural brotherhood. t Everything belonging to either party is at the disposal of the other if the need arises. t Breaking the covenant brings a curse. In some cultural contexts, the offended party is seen as having the right to kill the offending party. t Another variation of the blood covenant is similar to what is described in Gen 15:9-18. Many other parallels can also be drawn between blood covenants practised by various cultures, and the covenants recorded in scripture. It’s likely that the covenant rituals from all the cultures had a common source — when mankind in general still had a knowledge of God under the covenants with Adam and Noah. q God’s covenants with Man* — God began making covenants with mankind very early. The first ones involved the whole human race, through Adam and Noah. m *Adam’s* *covenant* — Gen 3:8-24 — Probably because most of the requirements of this covenant only applied to mankind until the time of the flood, we are not given clear details of this covenant. However there is sketchy evidence that one was made: t The providing of animal skins to cover Adam and Eve’s nakedness is believed by many to represent a covenant between God and Adam. v Though the text doesn’t specifically state it, two animal’s would have certainly been killed to supply the skins. v At least, animal sacrifice had become a practice by the time of Abel (Gen 4:4), so it would seem that God had introduced the concept to Adam. t God promised a deliver — “woman’s seed will crush Satan’s head” t According to ancient tradition, laws were given to Adam, including the forbidding of animal flesh for food. (This, however, was allowed later under Noah’s covenant) t It was prophesied at some point — whether by Adam, or by Enoch — that the world would be destroyed, once by water and once by fire (Josephus: Antiquities II:3) m *Noah’s* *covenant* — Gen 8:20-9:17 — Atleast according to rabbinical opinion (possibly confirmed by Acts 15:22-29) this covenant is binding to this day on all gentile nations. t After the world was destroyed by water, and the flood waters subsided, Noah offered one of every *clean* animal and every *clean* bird as a burnt sacrifice to God. t God promised never again to destroy the world with water, or to eliminate the natural annual cycles. t Noah and his descendants were commanded not to eat any part of a yet living animal, or the blood; and to uphold justice by seeing that all murderers received capital punishment. t According to tradition, there were 7 laws in all: 1 The practice of equity 2 Against blaspheming the Name of God 3 Against idolatry 4 Against immorality 5 Against bloodshed without just cause 6 Against robbery 7 Against devouring a limb torn from a life animal (Babylonian Talmud: Sanh 56A) It’s possible that this list represents one of several rabbinic traditions that could have existed before the Talmud was compiled. Another possible vriation may be that found in Acts 15:22-29, the letter to the Gentiles from the Apostles in Jerusalem. m Abram’s *covenant* t According to ancient tradition, Abram kept the Noahic *covenant* by refusing to worship idols. At one point, it is said, he refused to bow down to the gods of Babylon, and that King Nimrod had him thrown into a furnace, but God delivered him. According to the Written Torah, God made a further *covenant* with Abram that would apply especially to him and his descendants. t Gen 12:1-3 — God’s call to Abram fits into the pattern we have described: v *Command* (Man’s part of the bargain — the covenant requirements): “Get out of your country and family to a land I will show you.” v *Five* *promises* (God’s part of the bargain): 1 “I will make you a great nation” 2 “I will bless you” 3 “You will be a blessing” 4 “I will bless those who bless you and curse those who curse you” 5 “In you, all the families of Earth shall be blessed” v *Abram’s* *response* was one of faith; and blind obedience (being that he had no children through whom God could make him into a great nation; nor did he know where God was leading him). He did, indeed, move away from his country and followed God to the land He was to give him. We see in Abram the two requirements on man’s side fulfilled: 1 *faith* — believing in God’s covenant promises 2 *obedience* — to the requirements of the covenant t Gen 15 — *covenant* of the Halved Animals*** v vs 5,6 — God promised Abram a son, and that his descendants would be as the stars. This, Abram accepted by *faith. Though, to Abram, the promise of a son may have appeared to be a strictly personal blessing from God; we see in Romans 4 that this was vital to the fulfilling of God’s plan in the Earth. Thus, Abram’s co-operation with God, through his faith, was vitally important to the future of the Earth, and the salvation of the whole world. Thus, his faith was counted for righteousness. v Abram’s faith* made it as good as done. Then, God went a step further by promising that Abram’s descendants would inherit the land in which he was now sojourning. This, God affirmed with a special *covenant. v vs 9-18 — Usually, in this type of covenant, the two parties walk between the halves together, signifying mutual agreement. However, in this case, God went through alone, represented by a blazing torch, signifying that this covenant* was unconditional. v vs 18-21 specifies the land area that God promised to Abram. Y The territory specified not only includes the present day borders of the State of Israel, including the occupied areas; but also much of present day Syria as well. Y The fact that it’s an unconditional covenant to Abram and to his descendants, means it applies to his physical descendants to this day. Y According to Gen 17:15-22 and 35:9-12, it is to the present day Jewish People or Israel that the covenant applies. Y Rom 9:4,5 shows that the covenant still applies to the physical Jews to this day. (Rom 9-11 covers Israel’s present position with God in full detail) t Gen 17:1-21 — The *perpetual covenant* v vs 1 — Abram is command to be blameless (or pure and sincere before God in *faith* and *obedience). This is the prerequisite to all interaction with God. v vs 5&15: God changed Abram’s name to Abraham, or “Exalted Father” to “Father of a Multitude” and his wife’s name from “Sarai” to “Sarah.” v vs 7: God promised to establish the covenant* with Abraham, but with his descendants as well. This was fulfilled through the *covenant* of Moses, and again, later, through the *covenant of messiah. v vs 10: Each male born to the family of Abraham was to be brought into the covenant* through the blood of circumcision. t Gen 18:16-33 — The *covenant* Intercessor v vs 17-21: Because of Abraham’s *covenant, God, in His attribute of justice, wouldn’t do anything in regard to the promised land without consulting him first. Thus, we see that the covenant* restored Abraham to the position of authority that was lost by Adam. v vs 23-33: As a *covenant* man, Abraham had the right to intercede for the people of Sodom and Gomorrah before God. t Gen 22:1-19 — Abraham’s Ultimate Obedience to the *covenant* v Abraham had finally been given a son through miraculous circumstances in fulfilment of God’s promise. Now, Abraham was being asked to give up this very son, Isaac. v Under the *covenant, as with all covenants, all that Abraham had was at God’s disposal, and all God had was at Abraham’s disposal. By asking for Abraham’s only son, God was, as it were, testing the parameters of the covenant. v Abraham was faithful to the covenant* to the ultimate extant by fully intending to slit his only son’s throat. Fortunately, God stopped him after his intention became obvious, but before the action was complete. v vs 16-18: God reaffirmed the *covenant* by swearing by Himself (there being no higher power to swear by) that Abraham would: 1 be blessed 2 His seed would indeed multiply 3 They would have power over their enemies 4 In Abraham’s descendants, all the nations of the earth will be blessed. v The last point is being fulfilled through the *covenant of messiah. Because Abraham was faithful in not even sparing his own son, God honoured the covenant* by doing likewise, over a thousand years later, in sending Messiah in the person of His own Son. t God’s Purpose in Abraham’s *covenant* in Establishing His Eternal Plan in the Earth: 1 To establish a nation that will be a channel of blessing to the whole world: because Israel exists as a nation, God has the right to deal with ALL the nations. In that way, Israel is God’s *covenant piece. 2 This nation would have eternal claim to the territory of Canaan/Palestine as specified: As Israel occupies her place in the promised land, all nations are then brought into their foreordained place on the earth before God. 3 All nations and peoples are to be judged according to how they treat this nation — ie. by blessing Israel, they are blessed in return; by cursing Israel, they are cursed. 4 The covenant* would be further established and expanded in Abraham’s descendant, Moses, as the people reaffirmed this *covenant, and took possession of the promised land. 5 Because Abraham didn’t stop short of offering His own son when asked to, now, the door was open for God to reciprocate by sending His own Son through Abraham’s seed, Messiah, so that all nations will be blessed. 6 Because God’s promise to Abraham was unconditional, and later reaffirmed by God swearing by Himself,* the physical seed of Abraham, the Jews, will play a vital role in establishing and expanding Messiah’s Kingdom so that all nations are indeed blessed. 7 In effect, the presence of the Jewish people on this earth is the official sign of God’s *eternal covenant* to fulfill His attributes of *justice* and *mercy* by crushing Satan’s head under the heal of Messiah. In fact, by looking at events in Israel today, we can see the signs of the summing up of the ages. Israel is God’s calendar. That is also why Satan has persecuted the Jews so. m THE MOSAIC COVENANT — In the 400 years following the birth of Isaac, the descendants of Abraham went to live in Egypt, grew into a very large group, and were repressed by the Egyptians, forced into slave labour. Exodus 1-15 shows how God kept the *covenant promise* He made to their father, Abraham, and raised Moses up to deliver the people from Egypt. God made further *covenants* with the children of Israel: t The Passover *covenant* — the *covenant* of Deliverance v God’s plan was to fulfill His *covenant* to Abraham. However, the major world power at that time, Egypt, stood in the way. Behind the strength of Egypt were the spiritual forces of Satan Himself. In order to accomplish His plan, God had to demonstrate His power over each of the facets of life which the Egyptians held sacred. This is represented in all 10 plagues described in Exodus. All this was done on behalf of an apparently weak minority group, which, under any other circumstances, could have been persecuted into extinction. What the Egyptians hadn’t counted on was the fact that this very group had a *covenant* with God through their father, Abraham. v The final plague is of special interest to us. Because the Egyptians had repeatedly refused to acknowledge God’s sovereignty in the matter, despite the previous 9 plagues, they were to come under a special judgement. All the first born were to die. v The fact that God had specified that Israel’s deliverance would take place 400 years after Isaac’s birth, shows that there was precise timing involved. It’s possible that it was time for judgement to fall on mankind for his rebellion towards God. Rabbinic sources tell us that Israel’s accepting of the *covenant* at that point in time, saved the world from destruction. v God could interact in the earth to bring about the death of every first born offspring, because mankind deserved this due to his rebellion. This would be a manifestation of God’s attribute of *justice. However, in doing so, God had no provocative of being selective. He couldn’t arbitrarily choose to whom to show mercy* in this matter. If judgement was to be poured out, it had to be poured out on all, Israelite and Egyptian alike, and judgement was coming indeed. v In Exodus 12, God makes a *covenant* with Israel, by which the judgement that was to come on all, would become, for Israel, their means of deliverance. This also became a commandment for the Israelite people to keep yearly, and it is kept to this day. Y A lamb was to be killed, the meat roasted, and the blood sprinkled on the doorpost. Y No leaven was to be used in their bread, nor indeed, to be found anywhere in the house. The first night of the week long annual feast, unleavened bread is to be eaten along with the roasted meat of the lamb. Y Along with the ceremony of eating the unleavened bread, wine is also drunk, symbolizing blood of the the passover *covenant. Y Other herbs are taken in this ritual, which also symbolize other aspects of their deliverance from Egypt. Y Because of the blood on the door, the death that was to come on all the firstborn, bypassed the obedient Israelite homes. It had fallen on the lamb instead. Y The judgment became selective in its scope, and thereby became, for the Israelites, a means of deliverance. The Egyptians, who had suffered the loss of their firstborn, were only too happy to send the Israelites away, and gave them generous gifts besides. t The crossing of the Red Sea, a few days later, was also a means of deliverance from the Egyptians. The water parted for the Israelites, who passed through, and returned to their place when the Egyptians tried to follow. Thus, passing through water was the means of ridding the people of the last remains of Egyptian bondage. t The visible cloud of God’s glory also accompanied the people, and also served to protect the people from the Egyptians, as well as remind the people of God’s presence, and continual guidance. t The Sinai covenant* — Accepting the Yoke of God’s Kingdom v Having delivered the Israelites from Egypt through mighty wonders, and causing the Red Sea to part for them, and feeding them miraculously in the wilderness, and protecting them from their enemies, God now asks the people to make a decision — whether or not to commit themselves to His plan. v It is important to note that God asked them to accept the Yoke of God’s Kingship before giving them the yoke of the *covenant commandments. The following passage from the Mekilta illustrates what happened here: “‘I Am the Lord Thy God’ (Ex 20.2). Why were the Ten Commandments not said at the beginning of the Torah? They give a parable. To what may this be compared? To the following: A king who entered a province said to the people: May I be your king? But the people said to him: Have you done anything good for us that you should rule over us? What did he do then? He built the city wall for them, he brought in the water supply for them, and he fought their battles. Then when he said to them: May I be your king? They said to him: Yes, yes. Likewise, God. He brought the Israelites out of Egypt, divided the sea for them, sent down the manna for them, brought up the well for them, brought the quails for them. He fought for them the battle with Amalek. Then He said to them: I am to be your king. And they said to Him: Yes, yes.” (Mekilta: Bahodesh 5) v Israel accepted the Yoke of God’s Kingdom by answering, “All that the Lord has spoken, we will do.” Y God’s plan for the World, and mankind was dependent on this decision. The ongoing existence of the world required a covenant* such as God was about to make with Israel at Sinai. l According to God’s *covenant* with Abraham, it was through Israel that all the nations of the world would be blessed. l According to an ancient tradition, had Israel not accepted the Yoke of God’s Kingdom, the world would have come to an end. God’s attribute of *justice, judgement would have to come on the whole world for sin. It’s possible that the death of the firstborn in Egypt was a foretaste of this judgement. l This covenant* was also a prerequisite to the *new covenant* of Messiah, because it was within the context of this *covenant* at Sinai, that the specific details of the *new covenant* were spoken into existence. Y This *covenant* took into account man’s knowledge of good and evil by including the Laws, by which man could determine right and wrong. Y Man’s *uncleanness* was also taken into account. The *covenant* provided the means for man to compensate for his *uncleanness* by consuming only *clean* food, offering *clean* animals as sacrifice, and surrounding himself with a *clean* environment. By coming into contact with *unclean* things such as carcasses, or certain diseases, a person could be restored to a *clean* state by ritual immersion, and waiting for a certain period of time, depending on the degree of *uncleanness. Other rituals were also required for more severe cases. Y Man’s position as being under sin, as well as individual infractions, were compensated for by various blood sacrifices. Y The covenant* was constantly renewed through special holidays. l At Passover, the *covenant* of deliverance is renewed l On the Day of Atonement (Yom Kippur), the sins are accounted for — God’s *justice* is remembered l On the Feast of Tabernacles (Sukkot), God’s continual presence with Israel is remembered l On the Rejoicing of the Law (Simcha Torah), God’s *mercy* is remembered Y God gave Moses His *covenant word* in the form of the TORAH. Strictly speaking, the TORAH is the first five books of the Bible, written by Moses, also known as the PENTATEUCH (the word “Torah” sometimes means the teaching of God’s ways in general, ie. Oral Torah, and can also include the rest of the Bible). Genesis recounts all the previous *covenants, and Exodus through Deuteronomy explains in detail the deliverance from Egypt, the covenant* at Sinai, and all the commandments pertaining to that *covenant. Numbers 12:6-8 says that Moses received his revelations from God directly, face to face. Not as all subsequent prophets, who only heard from God in visions, dreams and “dark sayings”. Therefore, the Pentateuch is the foundation of all other scripture. Everything that is to be received as Scripture, or revelation from God, must ultimately be based on the TORAH. Y God’s ultimate plan for man was facilitated l In the passage referred to above, and Deut 18:18-22, God states that there will be more prophets to come, who will speak God’s word, though perhaps not to the same degree of inspiration as Moses. All their words are to be tested according to how they agree with the Torah, the Word already revealed. w Deut 13:1-5 ...the signs and wonders come to pass...(and he says)..."Let us go after other gods"...you shall not listen to (him)...* This passage shows us that anything that is contrary to revelation that has already been received and proven, is to be disregarded. s The Torah and the Prophets can be summed up in one commandment, You shall love the Lord your God with all your heart, with all your soul, and with all your strength (Deut 6:5). s The opposite of this would be the suggestion, "Let us go after other gods." Failure to love God is therefore equal to going after other gods (whether the worship of deities of various religions, or love of material possessions, status or affections that competes with our love for God). Since all the commandments in the Torah are performed out of love for God according to Deut 6:5; violating any commandment would either result in, or some how be equal to going after other gods (that is, failure to love the One God). s Therefore, any prophecy that is found to be contrary to the Torah is equal to the suggestion "Let us go after other gods." Therefore, it is not to be regarded. All scripture found in the Bible has been tested and found to be in complete agreement with the Torah, both in spirit and content, and can therefore be relied on in the same way to test further prophecy. w The books of the Bible known as the PROPHETS, because of their prophetic inspiration, are: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the Twelve Minor Prophets. w Besides these, are the Writings, or Hagiographa, which are less prophetic in their inspiration, never the less, inspired, and are found to be in full agreement with the TORAH. These are: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra, Nehemiah, and Chronicles. w In the above arrangement, we can picture the structure according to their degree of inspiration with the TORAH as the foundation; and resting on that, the PROPHETS; and then, on that, the HAGIOGRAPHA. w In the third century BC, the above books of the Bible were translated for the first time into Greek. From this, was derived an order based more on literary content in order to satisfy the Greek mind. This is the order most commonly used in Bibles printed today: PENTATEUCH: Genesis, Exodus, Leviticus, Numbers, Deuteronomy HISTORICAL: Joshua, Judges, Ruth, I&II Samuel, I&II Kings, I&II Chronicles, Ezra, Nehemiah, Esther POETIC: Job, Psalms, Proverbs, Ecclesiastes, Song of Songs PROPHETS: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, The Twelve Minor Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi l The wording of Deut 18:18, “a prophet like unto you,” indicates that there would be one other prophet inspired at least to the same degree as Moses. This is MESSIAH. w The inspired books that resulted from the revelation of MESSIAH are known as the *new covenant, or new testiment. These, also, are firmly based on the the Torah, and the Prophets* and Hagiographa. In fact, it was partly the fact that they agreed with Old Testament scripture that they were also accepted as scripture. w Jeremiah, one of the prophets whose words confirmed, and were confirmed by the *covenant* at Sinai, foretold a *new covenant* (Jer 31:31-34). This is the *covenant of messiah. vs 32, From the wording, we see that the covenant* at Sinai was inadequate, in that it was unable to totally do away with man’s evil urge. The *new covenant, on the other hand, would renew man inwardly. vs 33, The Torah* would be written in the hearts, so that the right way comes natural. Man’s *knowledge of good and evil* would be superseded by the light of God shining on the heart. Emphasis would no longer be on keeping outward commandments, rather, doing good would come naturally. vs 34a, The knowledge of God would come naturally, rather than by struggling to study deep things. vs 34b, Man’s *uncleanness* and daily sins would be totally forgiven, and wiped out, so that they wouldn’t be so much as remembered. Next Lesson Lesson Index

#2 of the tishbyte Foundational Bible Study series:
How God, through both of His attributes of Justice and Mercy, began to
put His eternal plan for man's restoration into action

Old Covenant section

Key concepts introduced in this lesson: cleanness

obedience

faith

(note: key words often appear in various forms — ie: clean, cleanness, uncleanness; covenant, blood covenant, covenant of messiah, etc.)

q The Problem

m At one time, man had a unique relationship with God:

t He was created in God’s image

t God’s life was in him

t He was unhindered by worries of right and wrong — acceptability, etc (knowledge of good and evil)

t He was God’s special friend

t He was ruler over Earth and all God’s creation

m Man disobeyed God and fell from this relationship. By obeying Satan:

t Man became unclean — an object of God’s wrath

v God is a God of justice

v According to strict justice, man must die for his disobedience

t Man’s body became vulnerable to death

t Man received a guilty conscience (knowledge of good and evil)

t Earth came under a curse

t Man fell from special relationship he had with God. This is the effect this had on God’s kingdom order:

v Legally, the authority still belonged to man. God, in His attribute of justice, will not overstep that authority which He has already delegated to man. Once having given it to him, God will not take it back arbitrarly.

v Effectivly, the authority, though legally belonging to man, had lost its potency (as man’s authority is most effective when he is in direct total submission to God). Instead of the forces of nature and the animals and plants submitting to man, man now was subject to the forces of nature. It became a case of “the survival of the fittest”. Because Satan and his demons were the strongest of all outside of God’s kingdom, it’s as though man’s authority became Satan’s by default.

v The result was, God became limited, as it were, by His own attribute of justice from interacting with man in a positive way. (As we saw in the earlier lesson, we don’t think of God as being “limited” but rather, that He won’t violate His own nature) God will not step in and set things right, because He has already delegated the authority to do so to man. To do so Himself would constitute an injustice.

m To God, this was a sad state of affairs. From our point of view, it would seem that God was in a dilemma:

t For man not to die for his sin would be an injustice. For God to simply step in and arbitrarly “fix” things would also be injustice.

t God, in His attribute of mercy, could not settle for simply destroying man whom He had created in His own image out of His infinite love. This situation could be described as being like that of a mother longing for her child. However, the mother is made of fire, and the child is made of straw. As much as the mother loves and longs for the child, she knows she can’t allow the child to come close, or the child would burn up. Man, in his sinful state, was in a similar position. God’s holy nature would consume man the moment he came near, as fire would dry straw —.

t But God not only consists of justice and mercy. He also has infinite wisdom. No matter how cleaver a plan Satan or anyone can come up with, God already knows the way to circumvent that plan. It’s not that God just “knows more” than Satan — God’s wisdom is in fact infinite! God’s infinite wisdom, already had a way to remedy this problem in a way that would thoroughly satisfy both the demans of justice and of mercy.

q The Solution

m In order for God to interact with man on Earth, a special arrangement was needed which must:

t cover man’s uncleanness so as not to subject him to God’s wrath, and thereby die before God’s plan could be fulfilled

t provide mutual agreement establishing God’s right to fulfill his plan on Earth — so that God would have, as it were, man’s “permission” to do what He will on the earth.

m The arrangement that makes this possible is called blood covenant

t Because of God’s wrath (which God must carry out because of His attribute of justice), man’s position with God can only be resolved by death (Rom 6:23). Either man must die himself, or an arrangement can be made based on the following facts:

v The physical life of both man and beast is in the blood (Lev 17:11 — that is why the blood is not to be eaten or drunk).

v Pouring out the blood is the same as pouring out the life of the creature — resulting in death.

v Pouring out the life of an innocent clean animal is legally accepted as a substitute for man’s life.

Rashi’s commentary on Lev 17:11; Because the life of the flesh of every creature is dependent on the blood, I have therefore given it for the life of man. Let life come and atone for life!

(atone means to compensate for one’s sin)

Man’s sins thus covered through substitutionary atonement, man can once again approach God without facing His wrath.

t Once the blood of the substitute animal is poured out, man has temporary access to God, and the two, God and man, are able to make an agreement. This is, of course, the covenant.

t A covenant, by defination, is an agreement between two parties. In this case, between God and Man.

v God’s part is to establishes His Word concerning His plan on the Earth. These include His promises to Man that are to be enjoyed by the one who keeps the covenant. Also are the promises that set in motion the spiritual and natural forces that will accomplish His ultimate plan on the Earth — the restoration of the kingdom of God.

v Man’s part in the covenant:

1 obedience to the conditions of the covenant. This is prerequisite to any benefit to be derived

2 faith in the Words God has spoken in the covenant. Repeating the words by faith enforces God’s will on the Earth. Prayer and proclamation of the covenant word by faith releases a supernatural force which is inherent in those words.

v God’s Covenant Word is what we refer to as “the Bible”, or “scripture”. This carries ultimate authority in matters of faith and obedience.

v When in his right position in covenant relationship to God through faith and obedience, man is once more in control over the Earth over which Adam was originally made a ruler (or over that portion of the world which happens to be his or her own share).

t Each covenant God has ever made with man has provided the framework whereby God could make a further and more far reaching covenant later on, culminating with the perfect covenant of messiah.

m NOTE: Blood covenants have been made throughout history between individual people, people groups; and even between people and local spirits; in just about every culture.

t A weaker party may seek to enhance his/their security by cutting a covenant with a stronger neighbour; or else two equal parties will cut a covenant to enhance their mutual interests, making a strong alliance. The one’s weakness is thus supplemented by the other’s strength and vice versa.

t Marriage is a covenant between a man and wife.

t In many cases, such as in that of many native North American tribes, and various African tribes (as recounted by Sir Henrey Morton Stanley in his account of his surch for Dr.David Livingston); blood is drawn from each party (or their representative). It is mingled - often in a glass of wine - and drunk by both parties.

v Marriage is consummated by the mingling of certain other body fluids other than blood. However, in some marriage ceremonies, wine, without the actual blood, is drunk symbolizing the blood of the covenant.

v Wine is also drunk on other occasions as a show of solidarity, as in a toast, or kiddush, or eucharist, reminiscent of covenant blood.

v As already noted, partaking of blood is forbidden in God’s Covenant Word. Those in covenant relationship with God must understand that this covenant preempts and supersedes all other covenants. Therefore, partaking of blood for a secondary covenant is prohibited. Even marriage must be based on this already existing covenant with God.

t Covenant partners are often called “brothers” or “blood brothers”. The bond is often considered to be closer than that of natural brotherhood.

t Everything belonging to either party is at the disposal of the other if the need arises.

t Breaking the covenant brings a curse. In some cultural contexts, the offended party is seen as having the right to kill the offending party.

t Another variation of the blood covenant is similar to what is described in Gen 15:9-18. Many other parallels can also be drawn between blood covenants practised by various cultures, and the covenants recorded in scripture. It’s likely that the covenant rituals from all the cultures had a common source — when mankind in general still had a knowledge of God under the covenants with Adam and Noah.

q God’s covenants with Man — God began making covenants with mankind very early. The first ones involved the whole human race, through Adam and Noah.

m Adam’s covenant — Gen 3:8-24 — Probably because most of the requirements of this covenant only applied to mankind until the time of the flood, we are not given clear details of this covenant. However there is sketchy evidence that one was made:

t The providing of animal skins to cover Adam and Eve’s nakedness is believed by many to represent a covenant between God and Adam.

v Though the text doesn’t specifically state it, two animal’s would have certainly been killed to supply the skins.

v At least, animal sacrifice had become a practice by the time of Abel (Gen 4:4), so it would seem that God had introduced the concept to Adam.

t God promised a deliver — “woman’s seed will crush Satan’s head”

t According to ancient tradition, laws were given to Adam, including the forbidding of animal flesh for food. (This, however, was allowed later under Noah’s covenant)

t It was prophesied at some point — whether by Adam, or by Enoch — that the world would be destroyed, once by water and once by fire (Josephus: Antiquities II:3)

m Noah’s covenant — Gen 8:20-9:17 — Atleast according to rabbinical opinion (possibly confirmed by Acts 15:22-29) this covenant is binding to this day on all gentile nations.

t After the world was destroyed by water, and the flood waters subsided, Noah offered one of every clean animal and every clean bird as a burnt sacrifice to God.

t God promised never again to destroy the world with water, or to eliminate the natural annual cycles.

t Noah and his descendants were commanded not to eat any part of a yet living animal, or the blood; and to uphold justice by seeing that all murderers received capital punishment.

t According to tradition, there were 7 laws in all:

1 The practice of equity

2 Against blaspheming the Name of God

3 Against idolatry

4 Against immorality

5 Against bloodshed without just cause

6 Against robbery

7 Against devouring a limb torn from a life animal

(Babylonian Talmud: Sanh 56A)

It’s possible that this list represents one of several rabbinic traditions that could have existed before the Talmud was compiled. Another possible vriation may be that found in Acts 15:22-29, the letter to the Gentiles from the Apostles in Jerusalem.

m Abram’s covenant

t According to ancient tradition, Abram kept the Noahic covenant by refusing to worship idols. At one point, it is said, he refused to bow down to the gods of Babylon, and that King Nimrod had him thrown into a furnace, but God delivered him. According to the Written Torah, God made a further covenant with Abram that would apply especially to him and his descendants.

t Gen 12:1-3 — God’s call to Abram fits into the pattern we have described:

v Command (Man’s part of the bargain — the covenant requirements): “Get out of your country and family to a land I will show you.”

v Five promises (God’s part of the bargain):

1 “I will make you a great nation”

2 “I will bless you”

3 “You will be a blessing”

4 “I will bless those who bless you and curse those who curse you”

5 “In you, all the families of Earth shall be blessed”

v Abram’s response was one of faith; and blind obedience (being that he had no children through whom God could make him into a great nation; nor did he know where God was leading him). He did, indeed, move away from his country and followed God to the land He was to give him. We see in Abram the two requirements on man’s side fulfilled:

1 faith — believing in God’s covenant promises

2 obedience — to the requirements of the covenant

t Gen 15 — covenant of the Halved Animals***

v vs 5,6 — God promised Abram a son, and that his descendants would be as the stars. This, Abram accepted by faith.

Though, to Abram, the promise of a son may have appeared to be a strictly personal blessing from God; we see in Romans 4 that this was vital to the fulfilling of God’s plan in the Earth. Thus, Abram’s co-operation with God, through his faith, was vitally important to the future of the Earth, and the salvation of the whole world. Thus, his faith was counted for righteousness.

v Abram’s faith made it as good as done. Then, God went a step further by promising that Abram’s descendants would inherit the land in which he was now sojourning. This, God affirmed with a special covenant.

v vs 9-18 — Usually, in this type of covenant, the two parties walk between the halves together, signifying mutual agreement. However, in this case, God went through alone, represented by a blazing torch, signifying that this covenant was unconditional.

v vs 18-21 specifies the land area that God promised to Abram.

Y The territory specified not only includes the present day borders of the State of Israel, including the occupied areas; but also much of present day Syria as well.

Y The fact that it’s an unconditional covenant to Abram and to his descendants, means it applies to his physical descendants to this day.

Y According to Gen 17:15-22 and 35:9-12, it is to the present day Jewish People or Israel that the covenant applies.

Y Rom 9:4,5 shows that the covenant still applies to the physical Jews to this day. (Rom 9-11 covers Israel’s present position with God in full detail)

t Gen 17:1-21 — The perpetual covenant

v vs 1 — Abram is command to be blameless (or pure and sincere before God in faith and obedience). This is the prerequisite to all interaction with God.

v vs 5&15: God changed Abram’s name to Abraham, or “Exalted Father” to “Father of a Multitude” and his wife’s name from “Sarai” to “Sarah.”

v vs 7: God promised to establish the covenant with Abraham, but with his descendants as well. This was fulfilled through the covenant of Moses, and again, later, through the covenant of messiah.

v vs 10: Each male born to the family of Abraham was to be brought into the covenant through the blood of circumcision.

t Gen 18:16-33 — The covenant Intercessor

v vs 17-21: Because of Abraham’s covenant, God, in His attribute of justice, wouldn’t do anything in regard to the promised land without consulting him first. Thus, we see that the covenant restored Abraham to the position of authority that was lost by Adam.

v vs 23-33: As a covenant man, Abraham had the right to intercede for the people of Sodom and Gomorrah before God.

t Gen 22:1-19 — Abraham’s Ultimate Obedience to the covenant

v Abraham had finally been given a son through miraculous circumstances in fulfilment of God’s promise. Now, Abraham was being asked to give up this very son, Isaac.

v Under the covenant, as with all covenants, all that Abraham had was at God’s disposal, and all God had was at Abraham’s disposal. By asking for Abraham’s only son, God was, as it were, testing the parameters of the covenant.

v Abraham was faithful to the covenant to the ultimate extant by fully intending to slit his only son’s throat. Fortunately, God stopped him after his intention became obvious, but before the action was complete.

v vs 16-18: God reaffirmed the covenant by swearing by Himself (there being no higher power to swear by) that Abraham would:

1 be blessed

2 His seed would indeed multiply

3 They would have power over their enemies

4 In Abraham’s descendants, all the nations of the earth will be blessed.

v The last point is being fulfilled through the covenant of messiah. Because Abraham was faithful in not even sparing his own son, God honoured the covenant by doing likewise, over a thousand years later, in sending Messiah in the person of His own Son.

t God’s Purpose in Abraham’s covenant in Establishing His Eternal Plan in the Earth:

1 To establish a nation that will be a channel of blessing to the whole world: because Israel exists as a nation, God has the right to deal with ALL the nations. In that way, Israel is God’s covenant piece.

2 This nation would have eternal claim to the territory of Canaan/Palestine as specified: As Israel occupies her place in the promised land, all nations are then brought into their foreordained place on the earth before God.

3 All nations and peoples are to be judged according to how they treat this nation — ie. by blessing Israel, they are blessed in return; by cursing Israel, they are cursed.

4 The covenant would be further established and expanded in Abraham’s descendant, Moses, as the people reaffirmed this covenant, and took possession of the promised land.

5 Because Abraham didn’t stop short of offering His own son when asked to, now, the door was open for God to reciprocate by sending His own Son through Abraham’s seed, Messiah, so that all nations will be blessed.

6 Because God’s promise to Abraham was unconditional, and later reaffirmed by God swearing by Himself, the physical seed of Abraham, the Jews, will play a vital role in establishing and expanding Messiah’s Kingdom so that all nations are indeed blessed.

7 In effect, the presence of the Jewish people on this earth is the official sign of God’s eternal covenant to fulfill His attributes of justice and mercy by crushing Satan’s head under the heal of Messiah. In fact, by looking at events in Israel today, we can see the signs of the summing up of the ages. Israel is God’s calendar. That is also why Satan has persecuted the Jews so.

m THE MOSAIC COVENANT — In the 400 years following the birth of Isaac, the descendants of Abraham went to live in Egypt, grew into a very large group, and were repressed by the Egyptians, forced into slave labour. Exodus 1-15 shows how God kept the covenant promise He made to their father, Abraham, and raised Moses up to deliver the people from Egypt. God made further covenants with the children of Israel:

t The Passover covenant — the covenant of Deliverance

v God’s plan was to fulfill His covenant to Abraham. However, the major world power at that time, Egypt, stood in the way. Behind the strength of Egypt were the spiritual forces of Satan Himself. In order to accomplish His plan, God had to demonstrate His power over each of the facets of life which the Egyptians held sacred. This is represented in all 10 plagues described in Exodus. All this was done on behalf of an apparently weak minority group, which, under any other circumstances, could have been persecuted into extinction. What the Egyptians hadn’t counted on was the fact that this very group had a covenant with God through their father, Abraham.

v The final plague is of special interest to us. Because the Egyptians had repeatedly refused to acknowledge God’s sovereignty in the matter, despite the previous 9 plagues, they were to come under a special judgement. All the first born were to die.

v The fact that God had specified that Israel’s deliverance would take place 400 years after Isaac’s birth, shows that there was precise timing involved. It’s possible that it was time for judgement to fall on mankind for his rebellion towards God. Rabbinic sources tell us that Israel’s accepting of the covenant at that point in time, saved the world from destruction.

v God could interact in the earth to bring about the death of every first born offspring, because mankind deserved this due to his rebellion. This would be a manifestation of God’s attribute of justice. However, in doing so, God had no provocative of being selective. He couldn’t arbitrarily choose to whom to show mercy in this matter. If judgement was to be poured out, it had to be poured out on all, Israelite and Egyptian alike, and judgement was coming indeed.

v In Exodus 12, God makes a covenant with Israel, by which the judgement that was to come on all, would become, for Israel, their means of deliverance. This also became a commandment for the Israelite people to keep yearly, and it is kept to this day.

Y A lamb was to be killed, the meat roasted, and the blood sprinkled on the doorpost.

Y No leaven was to be used in their bread, nor indeed, to be found anywhere in the house. The first night of the week long annual feast, unleavened bread is to be eaten along with the roasted meat of the lamb.

Y Along with the ceremony of eating the unleavened bread, wine is also drunk, symbolizing blood of the the passover covenant.

Y Other herbs are taken in this ritual, which also symbolize other aspects of their deliverance from Egypt.

Y Because of the blood on the door, the death that was to come on all the firstborn, bypassed the obedient Israelite homes. It had fallen on the lamb instead.

Y The judgment became selective in its scope, and thereby became, for the Israelites, a means of deliverance. The Egyptians, who had suffered the loss of their firstborn, were only too happy to send the Israelites away, and gave them generous gifts besides.

t The crossing of the Red Sea, a few days later, was also a means of deliverance from the Egyptians. The water parted for the Israelites, who passed through, and returned to their place when the Egyptians tried to follow. Thus, passing through water was the means of ridding the people of the last remains of Egyptian bondage.

t The visible cloud of God’s glory also accompanied the people, and also served to protect the people from the Egyptians, as well as remind the people of God’s presence, and continual guidance.

t The Sinai covenant — Accepting the Yoke of God’s Kingdom

v Having delivered the Israelites from Egypt through mighty wonders, and causing the Red Sea to part for them, and feeding them miraculously in the wilderness, and protecting them from their enemies, God now asks the people to make a decision — whether or not to commit themselves to His plan.

v It is important to note that God asked them to accept the Yoke of God’s Kingship before giving them the yoke of the covenant commandments. The following passage from the Mekilta illustrates what happened here:

“‘I Am the Lord Thy God’ (Ex 20.2). Why were the Ten Commandments not said at the beginning of the Torah? They give a parable. To what may this be compared? To the following: A king who entered a province said to the people: May I be your king? But the people said to him: Have you done anything good for us that you should rule over us? What did he do then? He built the city wall for them, he brought in the water supply for them, and he fought their battles. Then when he said to them: May I be your king? They said to him: Yes, yes. Likewise, God. He brought the Israelites out of Egypt, divided the sea for them, sent down the manna for them, brought up the well for them, brought the quails for them. He fought for them the battle with Amalek. Then He said to them: I am to be your king. And they said to Him: Yes, yes.” (Mekilta: Bahodesh 5)

v Israel accepted the Yoke of God’s Kingdom by answering, “All that the Lord has spoken, we will do.”

Y God’s plan for the World, and mankind was dependent on this decision. The ongoing existence of the world required a covenant such as God was about to make with Israel at Sinai.

l According to God’s covenant with Abraham, it was through Israel that all the nations of the world would be blessed.

l According to an ancient tradition, had Israel not accepted the Yoke of God’s Kingdom, the world would have come to an end. God’s attribute of justice, judgement would have to come on the whole world for sin. It’s possible that the death of the firstborn in Egypt was a foretaste of this judgement.

l This covenant was also a prerequisite to the new covenant of Messiah, because it was within the context of this covenant at Sinai, that the specific details of the new covenant were spoken into existence.

Y This covenant took into account man’s knowledge of good and evil by including the Laws, by which man could determine right and wrong.

Y Man’s uncleanness was also taken into account. The covenant provided the means for man to compensate for his uncleanness by consuming only clean food, offering clean animals as sacrifice, and surrounding himself with a clean environment. By coming into contact with unclean things such as carcasses, or certain diseases, a person could be restored to a clean state by ritual immersion, and waiting for a certain period of time, depending on the degree of uncleanness. Other rituals were also required for more severe cases.

Y Man’s position as being under sin, as well as individual infractions, were compensated for by various blood sacrifices.

Y The covenant was constantly renewed through special holidays.

l At Passover, the covenant of deliverance is renewed

l On the Day of Atonement (Yom Kippur), the sins are accounted for — God’s justice is remembered

l On the Feast of Tabernacles (Sukkot), God’s continual presence with Israel is remembered

l On the Rejoicing of the Law (Simcha Torah), God’s mercy is remembered

Y God gave Moses His covenant word in the form of the TORAH. Strictly speaking, the TORAH is the first five books of the Bible, written by Moses, also known as the PENTATEUCH (the word “Torah” sometimes means the teaching of God’s ways in general, ie. Oral Torah, and can also include the rest of the Bible). Genesis recounts all the previous covenants, and Exodus through Deuteronomy explains in detail the deliverance from Egypt, the covenant at Sinai, and all the commandments pertaining to that covenant. Numbers 12:6-8 says that Moses received his revelations from God directly, face to face. Not as all subsequent prophets, who only heard from God in visions, dreams and “dark sayings”. Therefore, the Pentateuch is the foundation of all other scripture. Everything that is to be received as Scripture, or revelation from God, must ultimately be based on the TORAH.

Y God’s ultimate plan for man was facilitated

l In the passage referred to above, and Deut 18:18-22, God states that there will be more prophets to come, who will speak God’s word, though perhaps not to the same degree of inspiration as Moses. All their words are to be tested according to how they agree with the Torah, the Word already revealed.

w Deut 13:1-5 ...the signs and wonders come to pass...(and he says)..."Let us go after other gods"...you shall not listen to (him)... This passage shows us that anything that is contrary to revelation that has already been received and proven, is to be disregarded.

s The Torah and the Prophets can be summed up in one commandment, You shall love the Lord your God with all your heart, with all your soul, and with all your strength (Deut 6:5).

s The opposite of this would be the suggestion, "Let us go after other gods." Failure to love God is therefore equal to going after other gods (whether the worship of deities of various religions, or love of material possessions, status or affections that competes with our love for God). Since all the commandments in the Torah are performed out of love for God according to Deut 6:5; violating any commandment would either result in, or some how be equal to going after other gods (that is, failure to love the One God).

s Therefore, any prophecy that is found to be contrary to the Torah is equal to the suggestion "Let us go after other gods." Therefore, it is not to be regarded. All scripture found in the Bible has been tested and found to be in complete agreement with the Torah, both in spirit and content, and can therefore be relied on in the same way to test further prophecy.

w The books of the Bible known as the PROPHETS, because of their prophetic inspiration, are: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the Twelve Minor Prophets.

w Besides these, are the Writings, or Hagiographa, which are less prophetic in their inspiration, never the less, inspired, and are found to be in full agreement with the TORAH. These are: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Esther, Ezra, Nehemiah, and Chronicles.

w In the above arrangement, we can picture the structure according to their degree of inspiration with the TORAH as the foundation; and resting on that, the PROPHETS; and then, on that, the HAGIOGRAPHA.

w In the third century BC, the above books of the Bible were translated for the first time into Greek. From this, was derived an order based more on literary content in order to satisfy the Greek mind. This is the order most commonly used in Bibles printed today:

PENTATEUCH: Genesis, Exodus, Leviticus, Numbers, Deuteronomy

HISTORICAL: Joshua, Judges, Ruth, I&II Samuel, I&II Kings, I&II Chronicles, Ezra, Nehemiah, Esther

POETIC: Job, Psalms, Proverbs, Ecclesiastes, Song of Songs

PROPHETS: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, The Twelve Minor Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

l The wording of Deut 18:18, “a prophet like unto you,” indicates that there would be one other prophet inspired at least to the same degree as Moses. This is MESSIAH.

w The inspired books that resulted from the revelation of MESSIAH are known as the new covenant, or new testiment. These, also, are firmly based on the the Torah, and the Prophets and Hagiographa. In fact, it was partly the fact that they agreed with Old Testament scripture that they were also accepted as scripture.

w Jeremiah, one of the prophets whose words confirmed, and were confirmed by the covenant at Sinai, foretold a new covenant (Jer 31:31-34). This is the covenant of messiah.

vs 32, From the wording, we see that the covenant at Sinai was inadequate, in that it was unable to totally do away with man’s evil urge. The new covenant, on the other hand, would renew man inwardly.

vs 33, The Torah would be written in the hearts, so that the right way comes natural. Man’s knowledge of good and evil would be superseded by the light of God shining on the heart. Emphasis would no longer be on keeping outward commandments, rather, doing good would come naturally.

vs 34a, The knowledge of God would come naturally, rather than by struggling to study deep things.

vs 34b, Man’s uncleanness and daily sins would be totally forgiven, and wiped out, so that they wouldn’t be so much as remembered.

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