Lesson 10

Memory Text:Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah”. (Jeremiah 31:31Jeremiah 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:)

A cartoon in a magazine years ago showed a business executive in an office standing before a group of other executives. He was holding a box of detergent in his hands, showing it to the other men and women. He proudly pointed to the word New that was displayed in large red letters on the box, the implication being, of course, that the product was new. The executive then said, “It’s the ‘New’ on the box that is new.” In other words, all that changed, all that was new, was simply the word New on the box. Everything else was the same.

In a sense, one could say that the new covenant is like that. The basis of the covenant, the basic hope that it has for us, the basic conditions of it, are the same as what was found in the old covenant. It has always been a covenant of God’s grace and mercy, a covenant based on a love that transcends human foibles and defeats.

The Week at a Glance: What parallels exist between the old and new covenants? What role does the law play in the covenant? With whom were the covenants made? What does the book of Hebrews mean by a “better covenant”? (Heb. 8:6). What relation is there between the covenant and the heavenly sanctuary?

Study this week’s lesson to prepare for Sabbath, June 5.

Read Jeremiah 31:31-34 and answer the following questions:

1.Who instigates the covenant?

2.Whose law is being talked about here? What law is this?

3.Which verses stress the relational aspect that God wants with His people?

4.What act of God in behalf of His people forms the basis of that covenant relationship?

It is clear: The new covenant is not something much different from the old covenant made with Israel on Mount Sinai. In fact, the problem with the Sinai covenant was not that it was old or outmoded. The problem, instead, was that it was broken (see Jer. 31:32).

The answers to the above questions, all found in those four verses, prove that many facets of the “old covenant” remain in the new one. The “new covenant” is, in a sense, a “renewed covenant.” It is the completion, or the fulfillment, of the first one.

At the time when the southern kingdom of Judah was about to end and the people taken into Babylonian captivity, God announced through His prophet Jeremiah the “new covenant.” This is the first time this notion is expressed in the Bible. However, when the 10-tribe northern kingdom of Israel was about to be destroyed (some one hundred fifty years before the time of Jeremiah), the idea of another covenant was mentioned again, this time by Hosea (Hos. 2:18-20).

Read Hosea 2:18-20. Notice the parallel between what the Lord says there to His people with what He said in Jeremiah 31:31-34. What common imagery is used, and, again, what does it say about the basic meaning and nature of the covenant?

At moments in history when God’s plans for His covenant people were hampered by their rebellion and unbelief, He sent prophets to proclaim that the covenant history with His faithful had not come to an end. No matter how unfaithful the people might have been, no matter the apostasy, rebellion, and disobedience among them, the Lord still proclaims His willingness to enter into a covenant relationship with all who are willing to repent, to obey, and to claim His promises.

Look up the following texts. Though they do not specifically mention a new covenant, what elements are found in them that reflect the principles behind the new covenant?

Ezek. 11:19

Ezek. 18:31

Ezek. 36:26

The Lord will provide “a heart to know that I am the LORD” (Jer. 24:7, RSV). He will “take the stony heart out of their flesh and give them a heart of flesh” (Ezek. 11:19, RSV), and will give “a new heart” and “a new spirit” (Ezek. 36:26, RSV). He also says, “I will put My Spirit within you” (Ezek. 36:27, NASB). This work of God is the foundation of the new covenant.

“And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, every one who keeps the sabbath, and does not profane it, and holds fast my covenant — these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples” (Isa. 56:6-7, RSV).

Jeremiah states that the new covenant is to be made with “the house of Israel” (Jer. 31:33). Does this mean, then, that only the literal seed of Abraham, Jews by blood and birth, are to receive the covenant promises?

No! In fact, that was not even true in Old Testament times. That the Hebrew nation, as a whole, had been given the covenant promises is, of course, correct. Yet, it was not done in exclusion to anyone else. On the contrary, all, Jew or Gentile, were invited to partake of the promises, but they had to agree to enter into that covenant. It is certainly no different today.

Read the above texts in Isaiah. What conditions do they place on those who want to serve the Lord? Is there really any difference in what God asked them and what He asks of us today? Explain your answer.

Though the new covenant is called “better” (see Wednesday’s study), there really is no difference in the basic elements that make up both the old and new covenant. It is the same God, who offers salvation the same way, by grace (Exod. 34:6, Rom. 3:24); it is the same God who seeks a people who will by faith claim His promises of forgiveness (Jer. 31:34, Heb. 8:12); it is the same God who seeks to write the law into the hearts of those who will follow Him in a faith relationship (Jer. 31:33, Heb. 8:10), whether they be Jew or Gentile.

Yesterday we saw that regarding the basic elements, the old and new covenants were the same. The bottom line is salvation by faith in a God who will forgive our sins, not because of anything worthwhile in us but only because of His grace. As a result of this forgiveness, we enter into a relationship with Him in which we surrender to Him in faith and obedience.

Nevertheless, the book of Hebrews does call the new covenant “a better covenant.” How do we understand what that means? How is one covenant better than the other?

Where did the fault lie with the “failure” of the old covenant? (Heb. 8:7-8).

The problem with the old covenant was not the covenant itself but with the failure of the people to grasp it in faith (Heb. 4:2). The superiority of the new to the old lies in that Jesus — instead of being revealed only through the animal sacrifices (as in the old covenant) — now appears in the reality of His death and high-priestly ministry. In other words, the salvation offered in the old covenant is the same offered in the new. In the new, however, a greater, more complete revelation of the God of the covenant and the love that He has for fallen humanity has been revealed. It is better in that everything that had been taught through symbols and types in the Old Testament has found its fulfilment in Jesus, whose sinless life, His death, and high-priestly ministry were symbolized by the earthly sanctuary service (Heb. 9:8-14).

Now, though, instead of symbols, types, and examples, we have Jesus Himself, not only as the slain Lamb who shed His blood for our sin (Heb. 9:12) but who stands as our High Priest in heaven ministering on our behalf (Heb. 7:25). Though the salvation He offers is the same, this fuller revelation of Himself and the salvation found in Him, as revealed in the new covenant, make it superior to the old.

Read Hebrews 8:5 and Hebrews 10:1. What word does the author use to describe the old covenant sanctuary services? How does the use of that word help us to understand the superiority of the new covenant?

The book of Hebrews places a heavy emphasis on Jesus as our High Priest in the heavenly sanctuary. In fact, the clearest exposition of the new covenant found in the New Testament appears in the book of Hebrews with its emphasis on Christ as High Priest. This is no coincidence. Christ’s heavenly ministry is intricately tied to promises of the new covenant.

The Old Testament sanctuary service was the means by which the old-covenant truths were taught. It centered around sacrifice and mediation. Animals were slain, and their blood was mediated by the priests. These, of course, were all symbols of the salvation found only in Jesus. There was no salvation found in them in and of themselves.

Read Read Hebrews 10:4. Why is there no salvation found in the death of these animals? Why is the death of an animal not sufficient to bring salvation?

All these sacrifices, and the priestly mediation that accompanied them, met their fulfillment in Christ. Jesus became the Sacrifice upon which the blood of the new covenant is based. Christ’s blood ratified the new covenant, making the Sinaitic covenant and its sacrifices “old” or void. The true sacrifice had been made, once and for all (Heb. 9:26). Once Christ died, there was no more need for any animals to be slain. The earthly sanctuary services had fulfilled their function.

Read Read Matthew 27:51, which tells how the veil in the earthly sanctuary was torn when Jesus died. How does that event help us to understand why the earthly sanctuary had been superseded?

Tied, of course, to these animal sacrifices was the priestly ministry, those Levites who offered and mediated the sacrifices in the earthly sanctuary on behalf of the people. Once the sacrifices ended, the need for their ministry ended, as well. Everything had been fulfilled in Jesus, who now ministers His own blood in the sanctuary in heaven (see Heb. 8:1-5). Hebrews stresses Christ as High Priest in heaven, having entered by shedding His own blood (Heb. 9:12), mediating in our behalf. This is the foundation of the hope and promise we have in the new covenant.

“In partaking with His disciples of the bread and wine, Christ pledged Himself to them as their Redeemer. He committed to them the new covenant, by which all who receive Him become children of God, and joint heirs with Christ. By this covenant every blessing that heaven could bestow for this life and the life to come was theirs. This covenant deed was to be ratified with the blood of Christ. And the administration of the Sacrament was to keep before the disciples the infinite sacrifice made for each of them individually as a part of the great whole of fallen humanity.” — Ellen G. White, The Desire of Ages, p. 659.

“The most striking feature of this covenant of peace is the exceeding richness of the pardoning mercy expressed to the sinner if he repents and turns from his sin. The Holy Spirit describes the gospel as salvation through the tender mercies of our God. ‘I will be merciful to their unrighteousness,’ the Lord declares of those who repent, ‘and their sins and their iniquities will I remember no more’ (Heb. 8:12). Does God turn from justice in showing mercy to the sinner? No; God cannot dishonor His law by suffering it to be transgressed with impunity. Under the new covenant, perfect obedience is the condition of life. If the sinner repents and confesses his sins, he will find pardon. By Christ’s sacrifice in his behalf, forgiveness is secured for him. Christ has satisfied the demands of the law for every repentant, believing sinner.” — Ellen G. White, God’s Amazing Grace, p. 138.

INSIDE STORY—ROMANIA

A Church for Tourists
By Andrew Mcchesney, Adventist Mission

Three weeks later, pastor Benjamin Stan learned that one of those three, a 21-year-old woman, was leaving. He wondered why God had led him to a dead church. “Why am I here?” he prayed. “Why did You give me this call?”

At that moment, two American tourists walked in the door. Benjamin realized that tourists need a place to worship. He kept praying

A couple weeks later, he found a man dressed in a suit and tie waiting outside the church. The man lived with his family in Poland and worked in Romania. He belonged to another Christian church but, after studying the Bible, wanted a Sabbath-keeping church. Benjamin realized that there are foreigners who work in Romania but don’t speak Romanian. They need a place to worship.

After several months, Benjamin suggested holding Sabbath School and the divine worship service on Sabbath mornings. Until then, the church didn’t have any Sabbath School, and its hour-long worship service took place on Sabbath evenings. The two members opposed the proposal. They went to Romanian churches on Sabbath mornings and didn’t want to lose those friends. But Benjamin was insistent. “We do not come here to study English,” he said. “We come here to study the Bible. We need to be a church.”

Visiting other churches, Benjamin invited two teens and a man of about 30 to help organize the worship program. He advertised the new morning worship schedule on social media. That first Sabbath, 32 people showed up.

“You should have seen the expression on the faces of the two members when they arrived,” Benjamin recalled. “Their eyes were big. They were surprised when they saw so many people, especially young people, in the church.”

The Polish man was baptized several weeks later.

Today, Benjamin has no doubt that the church, started by pastor Adrian Bocaneanu in 2010, serves an important role in Bucharest. It has 26 members, and weekly attendance ranges from 30 to 50 people, including tourists, foreign workers, and international students.

What happened to those three people who attended the church on Benjamin’s first Sabbath? They are now very involved, including the young woman who left. She returned and is now a leader.

Connect with the Bucharest International Seventh-day Adventist Church at facebook.com/englishadventist.