Nazarene Israelite Two House Congregation of Port Elizabeth

What do the Scriptures mean when it talks about a New Covenant?

 

In recent months some of us have been contacted by a person whom we assumed to be a like-minded believer in the past, but who insisted that the New Covenant introduced by Yahshua the Messiah was radically different from the original covenant that YHVH made with the united nation of Israel at Mount Sinai. I therefore decided to clarify the way we as Nazarene Jews/Israelites understand the New Covenant, from parts of previously published material. From the beginning Almighty YHVH created mankind to have an intimate covenant relationship with those who would respond to Him in obedience to His teachings and receive his covenantal blessings. Since YHVH created human beings in His image and likeness, we like Him seek partners with whom we want to live and share our lives, as we were created to love and be loved and exchange blessings. In fact if we get to know and understand the writings of Moses, namely Torah, we will understand how inviting and liberating it really is, as Rav Yaa’cov also explains in James 1: 25, saying: ‘But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does.’ Rav Shaul confirmed this testimony in Romans 2: 13, saying; ‘For not the hearers of the Law are just before Elohim, but the doers of the Law will be justified.’

Torah unambiguously teaches how truly redemptive and liberal the covenant actually is; if we, the human covenant partner is obedient, repents and returns in obedience whenever we fail, YHVH will bless, forgive and protect us. Even though the Torah is good and through it YHVH invited the united nation of Israel to a life of covenantal blessings, it contains stern retributive judgment in cases of enduring, unrepentant unfaithfulness on the partner, because YHVH is Set-apart, passionate and a jealous Elohim, who is yearning for regular fellowship with His covenant people. He does not waste His Set-apart love indefinitely on a habitually idolatrous unfaithful partner.  It was for this very reason that YHVH eventually divorced the house of Israel.  But as YHVH promised in Deuteronomy 4: 24 – 31 some of us from the house of Israel who were scattered into the world because of idolatry or as Romans 11: 5 calls us, ‘a remnant according to Elohim’s gracious  choice’, will return to seek Him in the latter days and listen to His voice, as recorded specifically in verse 31, in this way: “For  YHVH your Elohim is a compassionate Elohim; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them.” Most in Churchianity including some who profess to believe very similar to what we do, have been deceived to believe that the original covenant that YHVH our Elohim made with the commonwealth of Israel at Mount Sinai was a major mistake, and for that reason He sent J*e*s*u*s* to introduce a totally new covenant with them, who have now become known as ‘the nation of Israel’ and have replaced the Jews as His chosen people.

After the five books of the Torah set-out the mainly inviting, but also its threatening aspects, the Prophets follow showing historically how the house of Israel and the house of Judah failed to fully obey Elohim. As a result both houses were taken captive, but whereas the house of Israel never returned to Elohim throughout history, except for a remnant whom YHVH is now in the latter days calling to return to Him through Yahshua, the house of Judah returned to Him 70 years after their captivity and in the main remained loyal to Him and His Torah. The Prophets stand amidst the failure of Israel as Elohim’s covenant partner and proclaim forthcoming harsh judgment on them, during which time YHVH is also hiding His face from them, and sent them into exile. Even so, the Prophets also see by Elohim’s Set-apart Spirit, that at the end of days when the Almighty YHVH will by His Servant (His right hand) and His Set-apart Spirit (His left hand), turn his wayward human partner back to Him, changing their human nature radically, in order to acknowledge and obey Torah once again, thus renewing the original covenant with them once again. The incorrect way to misread the Scriptures and especially the writings of Rav Shaul and to come to the conclusion that the Torah was a failure and had been abolished in ‘Christ’ and similar antinomian (lawless) heresies miss the message of the Scriptures entirely. Humanity failed – the new covenant is a redemptive transformation of human nature to make Elohim’s human partner Torah-loving, Torah-knowing and Torah-obedient.

In fact, this is exactly what Rav Shaul is telling us in the section of Hebrews also used by those who distort his writings, as they do the rest of the Scriptures to their own destruction. Rav Shaul’s intention was never to abandon Torah, since He used sections from the Tanach in all His explanations in the letters that he wrote to different congregations in the then Gentile world, to explain certain Scriptural concepts. For example in his discussion on Melchizedek in Hebrews 5: 6 - 11 and; 7: 17 & 21 he quotes Psalm 110: 4 and relates it to Genesis 22: 16 & 17 in Hebrews 6: 13 & 14 and Genesis 14: 17 – 20 in Hebrews 7: 1 - 2, using keywords ‘swear’, ‘Melchizedek’, ‘priest’, and ‘bless’.  He begins the discussion in Hebrews 4: 15 – 5: 5, saying: ‘For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. (16) Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need. (1) For every high priest taken from among men is appointed on behalf of men in things pertaining to Elohim, in order to offer both gifts and sacrifices for sins; (2) he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; (3) and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. (4) And no one takes the honor to himself, but receives it when he is called by Elohim, even as Aaron was. (5) So also Messiah did not glorify Himself so as to become a high priest, but He who said to Him , “THOU ART MY SON, TODAY I HAVE BEGOTTEN THEE.”

Rav Shaul then quotes from Psalm 110: 4 in Hebrews 5: 6, saying: ‘Just as He says also in another passage, “THOU ART A PRIEST FOREVER ACCORDING TO THE ORDER OF MECHIZEDEK.”’ He gives the explanation in Hebrews 5: 7 – 11, saying: ‘In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. (8) Although He was a Son, He learned obedience from the things which He suffered. (9) And having been made perfect, He became to all those who obey Him the source of eternal salvation, (10) being designated by Elohim as a high priest according to the order of Melchizedek. (11) Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.’ At this point He makes an admonishing remark in this regard in Hebrews 5: 12 – 6: 12, saying:  ‘For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of Elohim, and you have come to need milk and not solid food. (13) For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is a babe. (14) But solid food is for the mature, who because of practice have their senses trained to discern good and evil.’  We need to practice what we learn from the word of Elohim, to show our faith, by our works. Rav Shaul continues to warn us in Hebrews 6: 1 – 12, saying: ‘Therefore leaving the elementary teaching about the Messiah, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward Elohim, (2) of instruction about washings, and laying on of hands, and the resurrection of the dead, and eternal judgment.  (3) And this we shall do, if Elohim permits. (4)  For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, (5) and have tasted the good word of Elohim and the powers of the age to come, (6) and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of Elohim, and put Him to open shame. (7) For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from Elohim; (8) but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. (9) But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. (10) For Elohim is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. (11) And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, (12) that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.’

 

Rav Shaul continuous in Hebrews 6: 13 & 14 quoting from Genesis 22: 16  - 17, saying: ‘For when Elohim made the promise to Abraham, since He could swear by no one greater, He swore by Himself, (14) saying, “I WILL SURELY BLESS YOU, AND I WILL SURELY MULTIPLY YOU.” He explains this in Hebrews 6: 15 – 7: 28, arguing in Hebrews 7: 1 & 7 that Melchizedek is greater than Levitical Priests because he blessed Abraham and the better always blesses the lesser. He also argues that Abraham, who was Levi’s great-grandfather and also his elder, paid tithes to Melchizedek (Hebrews 7: 1, 5, and 9). Shaul further shows that both the Levites (through the Abrahamic and Mosaic covenants) and Melchizedek, are priests because of Elohim’s making an oath – he therefore argues that Yahshua can be a priest after the order of Melchizedek without being a Levite (Hebrews 7: 13 – 15). In verse 12 we read: ‘For when the priesthood is changed, of necessity there takes place a change of law also.’ This is talking about the High Priest Messiah who as part of the order of Melchizedek, offered up Himself and does not like the high priest according to the Levitical order have to offer up daily sacrifices, first for his own sins, and then for the sins of the people (Hebrews 7: 27). Messiah replaced the sacrificial law in respect of sin, when He became the sacrifice and redeemed us from the punishment due to breaking the commandments in the past, when we did not know the Torah (Galatians 3). However, as can be seen from Ezekiel 45 & 46 sacrifices will again be offered during the millennium; the sacrificial offerings in respect of sin will teach those people who survive the great tribulation and Day of YHVH into the millennium to understand Messiah’s purpose as the Lamb of Elohim for all mankind. That is the ‘change of law’ spoken about here – nothing more and nothing less. But now that we know Torah, we need to obey and when we miss the mark, we need to return to YHVH and His teaching in repentance (teshuvah).  

 

In his discussion regarding the Priest at the right hand of YHVH, Shaul brings in Psalm 110: 1 together with verse 4. The Priest in the Holy of Holies implies the Day of Atonement (the only time when the High Priest ever enters the Holy of Holies). Together with the Day of Atonement ceremony (described in Leviticus 16), Shaul goes on to discuss Jeremiah 31: 31 – 34 in Hebrews 8: 8 – 12; Exodus 24: 8 in Hebrews 9: 20 and Isaiah 53: 12 in Hebrews 9: 28 using the keywords: ‘sins’ and ‘covenant’. The keyword ‘swore’ in the previous discussion mentioned in Hebrews 6: 13 & 14 refer to the Abrahamic covenant in Genesis 22: 16 & 17.  Rav Shaul starts the discussion in Hebrews 8: 1 – 7, saying: ‘Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, (2) a minister in the sanctuary and in the true tabernacle, which YHVH pitched, not man. (3) For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this high priest also have something to offer. (4) Now if He were on earth, He would not be a priest at all, since here are those who offer the gifts according to the Law; (5) who serve a copy and shadow of heavenly things, just as Moses was warned by Elohim when he was about to erect the tabernacle; for, “SEE,” He says, “THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN.” (6) But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises. (7) For if that first covenant had been faultless, there would have been no occasion sought for a second.’ He quotes Jeremiah 31: 31 – 34 in Hebrews 8: 8 – 12, as follows: ‘For finding fault with them, He says, “BEHOLD, DAYS ARE COMING, SAYS YHVH, WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH; (9) NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS YHVH. (10) FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS YHVH: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM UPON THEIR HEARTS. AND I WILL BE THEIR ELOHIM, AND THEY SHALL BE MY PEOPLE. (11) AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, ‘KNOW YHVH,’ FOR ALL SHALL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM. (12) FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE.”’ The problem with the first covenant is identified right at the beginning in verse 8, as being with the people, not with the covenant.

 

Rav Shaul explains this in Hebrews 8: 13 – 9: 19 (KJV), saying: ‘In that he saith, “A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.”’ In the Hebrew text the idea is that Israel has antiquated the Torah, by violating it, but the days are coming when the renewal of the covenant that had been longed for would come. The transliterated Hebrew word ‘longed for’ used here is ‘Shey’kamah’ (Strong’s 3642) meaning ‘to long for’; ‘to become pale’; or ‘to vanish away’. The Greek translators misunderstood this word as meaning ‘to vanish away’ but in Hebrew it clearly means it was the renewal of the covenant that was ‘longed for’. Since Psalm 110: 1 & 4 imply that the Day of Atonement ceremony (where the priest is placed in the throne room) and since it speaks of a time when Messiah’s enemies are made his footstool (in the Kingdom), Shaul links this oath with the New Covenant of Jeremiah 31: 31 – 34 in which sins are forgiven and the Kingdom is established. Shaul talks about the Day of Atonement when the High Priest entered the Holy of Holies once a year, but when Messiah appeared as a high priest, He entered through the greater more perfect tabernacle, in heaven not made by human hands, and instead of the blood of goats and calves, through His own blood, He entered the Holy place once for all, having obtained eternal redemption. He also adds that if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctified for the cleansing of the flesh, how much more will the blood of Messiah, who through the Set-apart Spirit offered Himself without sin to YHVH, cleanse the conscience from dead works to serve the living Elohim? Because we from the lost ten tribes who have forgotten what sin is, need much more cleansing than the Jews who in the main remained Torah observant. We need to understand that we are called specifically to serve Elohim, by obeying His teachings. Shaul wrote therefore in verse 15 of Hebrews 9, saying: ‘And for this reason he is the mediator of a new covenant, in order that since a death has taken place (for the sins we committed before we were immersed into Messiah’s saving name) for the redemption of the transgressions that were committed under the first covenant (or priesthood) those who have been called may receive the promise of the eternal inheritance (promised to Abraham, Isaac and Jacob to live eternally in the Promised Land).’     

 

In Hebrews 9: 20 Rav Shaul cites Exodus 24: 8 saying: ‘This is the blood of the covenant which Elohim commanded you.’ He uses the keywords ‘blood’ and ‘covenant’ to argue that such a covenant must be sealed with blood and explains this in verses 21 -27, saying that just as the Tabernacle and vessels of the ministry were sprinkled with blood, since there is no forgiveness without the shedding of blood, so did Messiah sprinkle the copies of the things in heaven to be cleansed with these, but the heavenly things with better sacrifices than these, since He entered, not the holy place made with hands, but heaven itself, to appear in the presence of Elohim for us. In addition He did not have to offer the same blood year after year, as the high priest, He entered the holy place with His own blood. Otherwise He would have had to suffer often from the foundation of the world, but now once at the consummation of the ages He has been manifest to put away sin by the sacrifice of Himself.  And since it is appointed for all human beings to die once, after which comes the judgment. Rav Shaul elucidates the final statement in Hebrews 9: 28 by citing Isaiah 53: 12, saying: ‘So Messiah also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him. He uses the key word ‘sins’ to argue that since Messiah bears these sins in His blood which essentially seals the New Covenant, as Yahshua also told His disciples at His last Passover in Luke 22: 20, saying: “This cup which is poured out for you is the new covenant in My blood.”

 

The road to Torah–obedience and the blessings for us from the lost sheep of the house of Israel now runs through Yahshua who represents us and brings the New Covenant (radical redemptive transformation of human nature), by the indwelling of the Set-apart Spirit of Elohim and the blessings of a resurrection and an abundant life.  Through Messiah, YHVH brings the New Covenant - the redemptive transformation of nature of the human covenant partner of YHVH, to instead of giving us documentation or two set-apart tablets of stone containing His covenant, writing it on our hearts and minds, to change it from being external to within us. We enter the New Covenant by the favor and power of YHVH, in the merit of the righteous Messiah anointed servant of YHVH (as per Isaiah 42: 1[1]). The entire Tanach resist any other anti-Torah interpretations and page after page and chapter after chapter in the Tanach inform us that the Torah of YHVH is Set-apart and very good, a lamp for our feet and a light for our lives. Judaism is characterized by covenantal nomism (obedience to Torah), which includes:  

1. The fact that YHVH has chosen the commonwealth of Israel and

2. Gave them His Torah implying

3. (YHVH)’s promise to maintain the election and  

4. The requirement to obey.

5. YHVH rewards obedience and punishes transgression, but

6. Torah provides a means of atonement which results in

7. The re-establishment of the covenantal relationship.

8. All those who are maintained in the covenantal relationship, by obedience, atonement and (YHVH)’s mercy, belong to the group that will be saved.

    

An important understanding of points 1 and 8 is that election and eventually salvation are considered to be by Elohim’s mercy, rather than human achievement. The perception of the Judaism of Messiah’s time as a religion of legalistic righteousness through works in a system of strict penal justice, is wrong as YHVH inspired the Prophet Jeremiah to write in Jeremiah 7: 22 & 23, saying: “for I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. (23) But this is what I commanded them, saying, ‘Obey My voice, and I will be your Elohim, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.’” The Torah instruction of YHVH is perfect and as Rav Shaul confirmed in Romans 7: 7, it is Spiritual and will therefore endure forever. The New or Renewed Covenant changes the relation between Torah and us, not by changing Torah, but by changing us, making it part and partial of our lives and belief system. Even though Yahshua has already started writing Torah in the hearts and minds of those of us from the lost ten tribes whom YHVH is busy calling from the churches of the world, He will only complete doing so when He returns to rule the earth from Jerusalem when our natures will be drastically changed. Those of our Jewish Brothers who remain Torah observant throughout their lives because of the love for Elohim, and those of us from the lost ten tribes who were suitably immersed in Yahshua’s saving name will be resurrected because of the Set-apart Spirit given us because of obedience, provided we also remain faithful to Elohim to the end of our lives of when Messiah returns as witnessed in Acts 5: 32, in this way: “And we are witnesses of these things; and so is the Set-apart Spirit, whom Elohim has given to those who obey Him.” At that time Satan will be bound for a thousand years and those of mankind who survive will enter the Millennium without any temptation from him, his agents or his demons.

 

 A vital truth is that YHVH had to introduce the New Covenant because of man’s fallen nature. The prophet Isaiah prophesied how YHVH decided to correct this vital problem with us, the house of Israel in Isaiah 59. It will be useful to read the entire chapter to see what YHVH did and is still doing to correct the shortcomings in us, but I will only mention a number of the more important verses to present the essence of the prophecy. Starting is verses 1 - 4 of Isaiah 59, Isaiah declares: ‘Behold, (YHVH)’s hand is not so short that it cannot save; neither is His ear so dull that it cannot hear. (2) But your iniquities have made a separation between you and your Elohim, and your sins have hidden His face from you, so that He does not hear. (3) For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken falsehood, your tongue mutters wickedness. (4) No one sues righteously and no one pleads honestly. They trust in confusion, and speak lies; they conceive mischief, and bring forth iniquity.’ The charges against us are listed in the next few verses and we read therefore from verse 9: ‘Therefore, justice is far from us, and righteousness does not overtake us; we hope for light, but behold, darkness; for brightness, but we walk in gloom.’  The prophet Isaiah provides further details in verses 13 – 15, saying: ‘Transgressing and denying YHVH, and turning away from our Elohim, speaking oppression and revolt, conceiving in and uttering from the heart lying words. (14) And justice is turned back, and righteousness stands far away; for truth has stumbled in the street, and uprightness cannot enter. (15) Yes, truth is lacking; and he who turns aside from evil makes himself a prey. Now YHVH saw, and it was displeasing in His sight that there was no justice.’ Because YHVH noticed how evil we have become, He realized there was no human who could intervene for us.

 

We read consequently how He reacts to bring about our salvation in verses 16 – 19, in this way: ‘And He saw that there was no man, and was astonished that there was no one to intercede; then His own arm brought salvation to Him; and His righteousness upheld Him. (17) And He put on righteousness like a breastplate, and a helmet of salvation on His head; and He put on garments of vengeance for clothing, and wrapped Himself with zeal as a mantle. (18) According to their deeds, so He will repay, wrath to His adversaries, recompense to His enemies; to the coastlands He will make recompense. (19) So they will fear the name of YHVH from the west and His glory from the rising of the sun, for He will come like a rushing stream, which the wind of YHVH drives. We conclude by reading about Yahshua who was from the tribe of Judah and will come and make a New Covenant with us in verses 20 & 21, as follows: “And a Redeemer will come to Zion (Judah as identified in Psalm 78: 67 & 68[2]), and to those who turn from transgression in Jacob (those from the house of Israel who hears Elohim’s call and return to Him through Yahshua His right hand and Set-apart arm), declares YHVH. (20) “And as for Me, this is My covenant with them,” says YHVH: “My Spirit which is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring,” says YHVH, “from now and forever.”  This is the New Covenant – the internalization of Torah by the redemptive transformation of human nature to make the Torah part of our being and the way we live through Elohim’s Set-apart Spirit indwelling us. Verse 20 shows undeniably that if we qualify to be in the Kingdom, our children and their children will also be there, allowing them to return to YHVH and His Torah under our guidance. We need to be careful of the antinomian, anti-Torah interpretation of the Scriptures. Messiah is coming and will make Torah great. Turn away from lawlessness and keep the commandments, trusting in YHVH and His Messiah and be renewed daily by His Set-apart Spirit. Baruch HaShem YHVH!

 

[1] Isaiah 42: 1,”Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.’ 

[2] Psalm 78: 67 & 68: ‘He also rejected the tent of Joseph, and did not choose the tribe of Ephraim, but chose the tribe of Judah, Mount Zion which He loved.’