Outline: 1 Covenant and Scripture ~ 2 New Messianic Covenant ~ 3 New Covenant Community ~ 4 Eternal Purpose Dedication: Sarah ~ always by my side ~ Proofed: Ed Taylor · NC Base Header Level: 1 # Covenant and Scripture **The biblical covenants are key to faithfully interpreting God's historical and eternal purpose.** Appreciating the significance of God's covenants is essential to a holistic interpretation of Scripture. ## Topics - [Scripture in perspective][] - [Characteristics of covenant][] - [Characteristics of God's covenants][] - [God's covenant purposes][] ## Scripture in perspective **The books and stories of the Bible are bound together by a series of covenants. Covenant relationships, established with human beings, are crucial to God's redemption of his creation.** Appreciating the significance of covenant is essential to a faithful, holistic understanding of Scripture. This may be illustrated by contrasting *historical* and *covenantal* perspectives of Scripture. ### Scripture in historical perspective Historical perspectives of Scripture review principal events and stories of the Old Testament in chronological order, typically including: - *Creation* - Knowledge of good and evil, *death* and murder. - A catastrophic *flood* and the confusion of *languages*. - The *promises* of land and descendants, to a man named Abraham. - An *exodus* from Egypt and formation of a new *nation*, Israel. - Israel's journey into the *land* promised to Abraham. - Israel's experiences as a kingdom, ruled by *judges, priests, prophets, kings*. - Israel and Judah's eventual *exile* from and promised *return* to the land. ![Figure 1 : Scriptural events in historical perspective][r1figure1] *Figure 1 : Scriptural events in historical perspective* represents these events as a timeline. These events are typically related to Christian faith in terms of the significance of God's calling, provision and protection; human rebellion, judgement and disaster; return, forgiveness, deliverance; faithfulness and unfaithfulness. ### Scripture in covenantal perspective Another theme is evident within these historical narratives. A profound theme that flows throughout Scripture: *a series of divine covenants*.[^fn1] Discerning this pattern requires a re-examination of the biblical stories: - The *blessing* of creation. - A *curse* placed upon the ground. - A *covenant* established with *Noah*. - A covenant established with *Abraham*. - The covenant renewed with *Isaac and Jacob*. - A covenant established with *Israel*, after the exodus from Egypt. - A covenant made with *David*. *Figure 2 : Covenantal perspective of Scripture* incorporates these covenantal events on the timeline, to create a covenantal perspective of Scripture. Historical events are shown like trees, going upwards. Covenants displayed like roots, going downwards. This metaphor emphasises the importance of the covenants: though less visible, they are the real source of biblical history. ![Figure 2 : Covenantal perspective of Scripture][r1figure2] ### Reflection - Why did God choose to make covenants with human beings? - What do the patriarchal covenants reveal about God's character? - How does recognising the biblical covenants alter your perspective of the meaning of scripture and of God's purposes? ## Characteristics of covenant **Covenants bind people together: formalising a relationship, creating a solemn obligation between two parties. They are confirmed with sacrificial meals and spoken oaths.** The establishment of a covenant represents the formation of a solemn commitment. The obligation historically bound together two groups of families, tribes or nations. The Hebrew word for both humanly and divinely originated covenants is *berîyth*. It occurs over 250 times in the Old Testament and always refers to a formal, binding arrangement between two parties. ### Historical covenant Covenants represent a form of treaty or alliance. They may be negotiated and established between two equal peoples. Or imposed by a stronger nation, or *suzerain*, upon a subjugated nation. In this case the weaker nation became a servant nation, or *vassal*, of the stronger nation. - The suzerain provides protection and reward for faithful service. - The vassal gives allegiance, service and tax to the suzerain.[^fn2] A covenant is typically established by a solemn ceremony. This is called *cutting covenant*. The ceremony involves sacrificing an animal and sprinkling its blood. Afterwards the two tribes or nations seal and celebrate the covenant by sharing a meal. ### Terms Terms accompany the formation of covenants, typically referring to: - trade, food, water or other resources - skill-sharing; land, routes, territory - shared ceremony, tradition - taxes --- or *tribute*[^fn3] - protection, allegiance, peace. The terms prescribe behaviours constituting the *keeping* or *violating* of the covenant relationship. For a conquered nation, terms could be benign and generous, or oppressive and dominating --- including threats of war or destruction. ### Oaths and invocations Covenant partners swear an *oath* to uphold the terms. Swearing an oath indicated serious intent to be faithful to the covenant.[^fn4] To emphasise this seriousness, invocations --- principally consisting of blessings and curses --- are spoken, calling upon divine forces to reward faithfulness and punish unfaithfulness. Blessings : --- rewards for keeping the terms of the covenant and maintaining the integrity of the covenant relationship. Curses : --- punishments for failing to uphold the terms of the covenant and violating the integrity of the covenant relationship. ### Reflection [ref1] - What is the purpose of a covenant? - What are the essential elements of a covenant? - How is covenant understood in your culture? How does this compare with the covenants encountered in Scripture? ## Characteristics of God's covenants **The covenants that God forms with his people follow the pattern of historical covenants. The biblical covenants create a servant nation. The faithfulness of this covenant community is vital to God's historical purposes.** God forms covenants with people of his choosing. Like a powerful human lord he designates covenant terms without negotiation. With each covenant, God sets apart a tribe, a nation, a people --- *a covenant community*. ### Faithfulness of the covenant community The faithfulness of this covenant community is vital to his wider purposes. They are a *servant community* --- a community called to serve God's purposes. As such, God extends his favour and blessing to them. Even so, his blessings are not the goal. God blesses the covenant community so that they may serve him and glorify his name. Whenever this principle becomes obscured, the covenant community risks frustrating God's purposes. Keeping covenant : means preserving the solemn relationship. This requires submission and obedience to the terms of the covenant. Rituals, including confession and sacrifice, provide restitution for minor breaches. More serious breaches call for repentance and renewal. Keeping covenant ultimately calls for wholehearted participation in the covenant community's vocation. That is the reason that God calls a community into covenant with him. That they may become a *faithful* servant community. Breaking covenant : The relationship at the heart of the covenant is always greater than the covenant terms. Thus, the covenant relationship can be restored following occasional breaches. However, when a covenant community repeatedly, or flagrantly breaches the terms, there is a problem. This indicates a loss of the solemnity of the relationship. Continual *faithlessness* leads to the punishments and curses incorporated in the covenant terms. Breaking covenant is significant because it frustrates God's wider purposes. Covenant faithlessness is the sign that the covenant community has abandoned its vocation. The servant community is no longer capable of serving God's purposes. ### Certainty of divine covenant God won't change his mind. He will do what he has purposed to do through his covenants and through his Covenant Community. Even when God's people break the covenant, God remains faithful to his purposes. Because his character is unchanging, his eternal purpose remains intact. When God makes a covenant he is committing himself to fulfilling his purposes through that covenant. This is why he *swears an oath*. He does so to confirm *the unchangeable character of his intentions*.[^fn5] ### Reflection [ref2] - What happens when God's covenant community neglect his purposes? - How are blessings and curses related? - How does Scripture challenge cultural ideas about curses? ## God's covenant purposes **The biblical covenants point towards a restoration of creation. They form God's redemptive response to humanity's rebellion against his purposes.** Central to God's restoration of creation is the reconciliation of human beings. Each covenant reveals a significant and vital aspect of God's unfolding plans and purposes. Each refers to his collaboration with a chosen covenant community. ### Covenant with Noah God's covenant with Noah expresses God's commitment to his creation. Despite human evil, God will remember his covenant with creation. The covenant with Noah echoes the creation narrative of Adam. God reminds Noah that human beings are made *in his image*. He instructs Noah's family to *be fruitful and multiply, swarm over the earth and multiply on it*.[^fn6] God establishes an *everlasting covenant* with Noah. He extends this covenant to Noah's descendants and to *every living creature of any kind on the earth*. The rainbow becomes a sign of God's covenant promise to never again destroy all living things.[^fn7] ### Covenant with Abraham After the flood and the covenant with Noah, the wickedness of human society continues. In response to this degeneration, God makes a covenant with Abraham through which he reveals his commitment to bless *the families of the earth*. He will form a great nation from Abraham's descendants. He will redeem his purposes for creation, which are marred by human rebellion. He will do it through a people set apart to serve him. In speaking to Abraham God uses a significant phrase: *You are to be a blessing*. It is both promise and command. Abraham is to share his sense of divine purpose and blessing with other tribes to whom he relates. Because of his relationship with God, he is to anticipate being a blessing to others. The covenant with Abraham is destined to expand in two, complementary directions: - downwards to Abraham's descendants, blessed *in Abraham* - outwards to the whole human family, blessed *by Abraham*. ### Covenant with Israel Before they become a great nation, Abraham's descendants become trapped as slaves in Egypt. Eventually, their groans reach God who remembers his covenant with Abraham and rescues the people. He guides and provides for them as they cross a dessert wilderness. Before they enter the land promised to Abraham, on Mount Horeb, in the Sinai Desert, God forms a covenant with them. At the outset, Israel is a small, weak, unimportant nation. Yet God calls them *his own treasure, a kingdom of priests* and *a nation set apart*.[^fn8] Their calling is encapsulated in the *Torah[^fn9]* and the *Ten Words* given to Moses on Mount Sinai.[^fn10] Torah teaches Israel how to live in covenant relationship with God. Through their faithfulness, Israel is called to show love, devotion and allegiance to God and to serve his purpose. Israel must continually choose between being faithful to the covenant relationship or falling into unfaithful idolatry. It is a choice between life and death, blessing and curse. Between deliverance and disaster, inheritance and exile.[^fn11] These vital choices reveal: - God's *kindness* towards those embracing his covenant, submitting to his government and available to serve his purposes. - God's *severity* towards those rejecting his covenant, resisting his purposes and rebelling against his government.[^fn12] Through the covenant, God offers life and blessing to the people of Israel. His grace and goodness is intended to eventually overflow towards other nations. Through faithfulness to the covenant, Israel is called to show God's wisdom and understanding --- to be *a light to the Gentiles*.[^fn13] God's covenant with Israel embodies his intention to use a chosen people, through whom he intends to demonstrate his love, power, faithfulness and goodness towards humanity. ### Covenant with David Israel's covenant represents their acknowledgement that God is their king. When they demand a human king, the prophet Samuel identifies this deep tragedy, though God reassures him.[^fn14] Their first king, Saul, disobeys God by offering sacrifices that only priests may offer. God swiftly replaces Saul with another king: *David, a man after God's own heart*.[^fn15] God makes a covenant with David, expressing his commitment to bless David's reign and that of his descendants. He promises that a *branch* of David's line will continue to rule on the throne *eternally.*[^fn16] After David dies, his son, Solomon, begins to reign with great wisdom. He celebrates the covenant by constructing and dedicating a lavish Temple in Jerusalem. He prospers greatly until his foreign wives and concubines tempt him to worship other gods. His idolatry invites God's judgement and the nation is divided into two kingdoms, Isra'el and Judah. Within a century, both the kingdoms of Israel and Judah are exiled from the Land. Another descendant must ultimately fulfil the original promise to David. A *branch* of David's lineage.[^fn17] A future anointed king --- a messiah --- who will bring deliverance and blessing to Israel. ### Reflection [ref3] - What is most remarkable about the Abrahamic covenant? - How did Israel respond to the calling to be *a light to the nations*? - Why is David described as *a man after God's own heart*? ## Summary [*Covenant and Scripture*][Covenant and Scripture] explores how the biblical covenants are key to faithfully interpreting God's historical and eternal purpose. Appreciating the significance of God's covenants is essential to a holistic interpretation of Scripture. - [*Scripture in perspective*][Scripture in perspective] --- The books and stories of the Bible are bound together by a series of covenants. Covenant relationships, established with human beings, are crucial to God's redemption of his creation. - [*Characteristics of covenant*][Characteristics of covenant] --- Covenants bind people together: formalising a relationship, creating a solemn obligation between two parties. They are confirmed with sacrificial meals and spoken oaths. - [*Characteristics of God's covenants*][Characteristics of God's covenants] --- The covenants that God forms with his people follow the pattern of historical covenants. The biblical covenants create a servant nation. The faithfulness of this covenant community is vital to God's historical purposes. - [*God's covenant purposes*][God's covenant purposes] --- The biblical covenants point towards a restoration of creation. They form God's redemptive response to humanity's rebellion against his purposes. ### Biblical panorama *Figure 3 : Covenantal Promises* updates the panorama being constructed by this study, illustrating God's unfolding purposes, through the covenants with Abraham, Israel and David. ![Figure 3 : Covenantal Promises][r1figure3] The covenant with David refers to a future descendant --- an anointed messiah --- who will re-establish the royal kingdom and reign eternally. Stretching out over the unfolding biblical drama is the Abrahamic blessing: *a great nation, blessed to be a blessing to all the families of the earth.* ## Further reflection - Testament is an alternative word for covenant. The Christian Bible consists of the *Old* and *New Testaments*. What does this suggest about the significance of covenant to Scripture? - What significance do God's covenants have to you and your community? - What does God require most importantly from his covenant community? # New, Messianic Covenant **The Messiah is the goal at which God's covenants aim.** Through the new covenant, Messiah Yeshua becomes the one, eternal mediator between God and humanity. ## Topics [ref4] - [Expectation of the Messiah][] - [Revelation of the Messiah][] - [Vocation of the Messiah (A)][] - [Vocation of the Messiah (B)][] - [Eternal mediation of the Messiah][] ## Expectation of the Messiah **The historical background of the New Testament is one of expectation. The people of Israel anticipate a Messiah who will bring national deliverance.** Biblical prophecies predict a new covenant and a godly Messiah. How these two realities merge is less clear. In the first century, Israel is living under Roman rule. The popular expectation is of a glorious king who will shepherd the people of Israel, as David once did. A leader who will cleanse the Land from pagan oppression and produce national prosperity. ### National exile The covenant promise to David initially appears to be fulfilled by his son, Solomon, who builds the lavish, first Jerusalem Temple. Solomon, however, is seduced to worship idols, by his non-Jewish wives. This represents a heinous breach of the covenant relationship. The breach is so serious that it leads to a violent division of the united kingdom that David has established, over his forty year reign. The two kingdoms emerging from the division --- Israel and Judah --- both lapse into idolatry and are ultimately exiled from the Land. ### National renewal Israel's exile from the promised land represents God's judgement. It is a painful reminder of their idolatrous breach of the covenant. A national renewal would indicate the ending of Israel's political, geographical and spiritual exile. In time, led by Ezra, Nehemiah and Malachi, a remnant of Jews begin a slow return to Israel. A symbolic, albeit partial rebuilding of the Jerusalem Temple follows. Yet it becomes clear that this restoration and return from exile is incomplete. It does not represent the longed-for sign of God's grace, forgiveness and *covenantal renewal*.[^fn18] ### Spiritual renewal The biblical prophets declare that God's concern is not for national, economic renewal. Nor a military victory over pagan oppressors. It is for a *spiritual renewal* that addresses the covenant community's repeated faithlessness. Jeremiah : speaks of a new covenant that will provide an inner cleansing from sin. It will lead to a new intimate knowledge of the Lord. His Torah will no longer be disregarded. Instead, it will be *written upon the hearts* of his covenant people.[^fn19] Ezekiel : prophesies about a *good shepherd* who will challenge the leadership of Israel. This David-like shepherd will call forth a renewed covenant people from amongst Israel.[^fn20] Isaiah : reveals that Israel's messiah will not be a prosperous, military ruler. Instead, he will be a *despised* and marginalised prophet. One who lives a priestly, intercessory life of sacrificial obedience and suffering service. He will operate under the anointing of the Spirit. He will restore justice to the poor and include people on the margins of the covenant community. He will provide a mediatory, atoning sacrifice that renews the covenant community of Israel. He will be *a light to the Gentiles*.[^fn21] Malachi : writes of a *Messenger of the Covenant suddenly coming to his temple*.This represents the true sign that Israel's sins are forgiven. The sign that the exile is coming to an end.[^fn22] ### Reflection [ref5] - What was the significance of the return of Jews to the promised Land, after exile in Babylon? - What kind of Messiah were the Jews expecting to arise and lead them? Why do you think that was? - Were the Jews anticipating being a light to the Gentiles? ## Revelation of the Messiah **The Messiah Yeshua is the goal at which the biblical covenants aim. The New Testament gospels establishes Yeshua's identity, significance and purpose as the Jewish Messiah.** The gospels of Matthew, Mark, Luke and John provide detailed accounts of Yeshua's life. They describe his work, signs, healings, miracles, prophecy, teaching, discipleship, challenge to regnant authorities and, finally, his death, resurrection and ascension. ![Table 1 : Scriptural prophecies of the Messiah][r1-table-1] ### Revealing the Messiah The aim of the New Testament gospel writers is to establish Yeshua's true identity, significance and purpose as the Jewish Messiah.[^fn23] They reveal his identity by drawing upon a vast range of biblical imagery rooted in Israel's covenant history. To achieve this, they use an vast range of hints, stories, signs, events, parables, illustrations, metaphors and, above all, prophecies. These biblical signposts combine together powerfully to illuminate and demonstrate how Yeshua is the fulfilment of the covenant promises and prophecies. They reveal that Yeshua is indeed the Promised One: He is the Messiah and instigator of *a new covenant with the house of Israel and Judah*.[^fn24] *Table 1 : Scriptural prophecies of the Messiah* illustrates how profoundly Yeshua's life fulfilled numerous biblical prophecies; many others could be added.[^fn25] ### Reflection [ref6] - Why is it significant that Yeshua fulfilled messianic prophecy? - How was Yeshua recognised as the promised Messiah? - Do you believe that Yeshua is God's Messiah? Why? ## Vocation of the Messiah (A) **The vocation of the Messiah is rooted in the roles of Israel's prophets, priests and kings.** Messiah means *anointed* or *poured on.* In Isra'el, anointing oil was used to set someone apart to the service of God. Prophets anointed Israel's kings by pouring holy oil over their head. Only priests, kings and prophets could be anointed.[^fn26] Anointing represents the placing of God's Spirit upon Isra'el's leaders. It symbolises their receiving authority, power, grace and wisdom to lead and govern God's people. They are not to lead in their human strength and wisdom, but in the strength and wisdom provided by the Spirit.[^fn27] Yeshua is not anointed with oil by a prophet. He is anointed with the Holy Spirit, after he undergoes immersion, at the hands of John. Immediately he rises from the water, the Holy Spirit descends upon him *like a dove*. A voice from heaven declares: *This is my son, in whom I am well pleased*.[^fn28] ### Prophet, king, priest The Messiah, the Son of God, Yeshua fulfils the role of prophet, king and high priest of Isra'el. Each role mediates a complementary aspect of God's authority. - *Israel's prophets* mediate God's authority by declaring God's message, on his behalf. Prophets enter God's *heavenly council*, where they hear God's Word and counsel. They deliver God's word to his people, including his judgements. They anoint Israel's kings and challenge them to maintain covenant faithfulness.[^fn29] - *Israel's kings* mediate God's authority as his co-ruler, vice-regent or prince. To Israel, the king represents God's government. To God, the king represents Israel. Israel's kings are even described as *seated upon God's throne*. David and Solomon are especially recognised for their wisdom, government and intercession on behalf of Israel.[^fn30] - *Israel's priests* mediate God's authority by interceding ritually, on behalf of the people. Their responsibility is to approach God's presence, to receive grace, mercy, forgiveness of sin. To restore the covenant relationship on behalf of Israel. Once a year, the high priest enters the *holiest place* to make atonement for the nation's sin.[^fn31] ### A prophet like Moses Yeshua is initially identified as a prophet, both by his disciples and the crowds. As a prophet, he announces the arrival of *the kingdom of God*. He calls the *lost sheep of the house of Israel* to renew their faithfulness and follow him. He calls them to *enter the kingdom of God*, which means to cooperate faithfully with God's historical purposes.[^fn32] Yeshua is later identified as *the prophet like Moses*. Moses is Israel's greatest prophet and Scripture promises that a prophet like him would arise to lead the nation. Like Moses, Yeshua addresses Israel's most potent symbols of faith: leadership, temple and covenant.[^fn33] Leadership : --- *The seat of Moses* is a reference to the priestly leadership of Israel. The Pharisees and Torah-teachers exercised their authority by claiming to interpret and follow the Torah of Moses.[^fn34] Yeshua does not challenge their right to occupy their offices. He holds them responsible for the ongoing corruption of the covenant relationship. He accuses them of going through the motions of Torah-obedience with *uncircumcised hearts*. He condemns them for neglecting the *greater commandments* of humility, mercy and justice, whilst making covenant faithfulness harder for others.[^fn35] Temple : --- The heart of the covenant with Israel, the temple holds the ark of the covenant, within the Holiest Place, wherein the high priest enters, once a year to seek forgiveness of sin. Yeshua prophesies the destruction of the Jerusalem temple. He predicts God will raise it up again *in three days* --- a metaphorical reference to his resurrection, after three days in the tomb.[^fn36] Thus, the Messiah replaces the temple as the Way to God. The new covenant opens a way for *everyone who calls on the Lord* to experience God's living presence. Peter and Paul compare members of the Messianic Community to *living stones* forming a *living temple* in which the Holy Spirit dwells.[^fn37] Covenant : --- Moses mediates the covenant with Israel. Yeshua's identity as *the prophet like Moses* hints at covenant renewal. Prior his death, Yeshua affirms that he is making *a new covenant* with his disciples. He does this by linking the Jewish national Passover meal with his own death and the new covenant prophesied by Jeremiah.[^fn38] ### Reflection [ref7] - How would you describe the vocation of the Messiah? - What was Yeshua's message to Israel's leaders? How might such a warning apply today? - How do prophets, kings and priests mediate God's authority? Towards which form of authority do you relate most readily? ## Vocation of the Messiah (B) **God promises to raise up a descendant of David to govern his covenant community --- eternally.** Yeshua fulfils the promise as a descendant of David. His identity is confirmed in the New Testament through a series of significant scriptural names or titles that relate, directly or indirectly, to the role of the promised Messiah. Son of God : --- synonymous with Messiah.[^fn39] Before his birth, Mary identifies Yeshua as one who *will be called Son of God*. Later, a voice from heaven declares that he is God's *only begotten...beloved Son*.[^fn40] Son of David : --- a principal title of the Messiah, frequently applied to Yeshua. It relates to God's covenant promise to raise up a *branch* (descendant) of David, to lead his people. Yeshua demonstrates that the Messiah is also *David's Lord* and thus greater than David.[^fn41] Son of Man : --- a relatively obscure messianic title, used by Yeshua to identify himself. It would mainly have meaning for Torah-teachers and Pharisees. Yeshua links it to a series of imminent events, culminating in his *coming on the clouds*, to be *seated at God's right hand.*[^fn42] Good Shepherd : --- a title used by Yeshua to identify himself to the people. As Messiah, he is sent *to the lost sheep of the house of Israel*. Yet the gospels repeatedly hint at the overflow of salvation from Israel to the Gentiles. In particular, Yeshua speaks of *other sheep...not from this pen*.[^fn43] King of the Jews : --- a title used mainly by Gentiles. Pharisees refer to this title only when inciting the Roman authorities against Yeshua.[^fn44] Roman governor, Pilate, orders its placement atop the stake on which Yeshua is crucified.[^fn45] The identification of Yeshua as the Messiah is foundational to the testimony and teaching of the apostles. The accusation that he *claims to be the Messiah* is pivotal to his arrest, trial and death.[^fn46] ### Eternal high priest Ultimately, following his resurrection, Yeshua ascends to heaven to take his position interceding with God, as a high priest, uniquely able to guarantee the promises of the new covenant. He makes purification for sins, sits down *at the right hand of God* and becomes an eternal advocate for human beings.[^fn47] Sacrificial atonement : John the Baptist identifies Yeshua as *the Lamb of God, who takes away the sin of the world*. As a priest, Yeshua *offered one sacrifice, once and for all, by offering up himself. Through the eternal Spirit (he) offered himself to God as a sacrifice without blemish*.[^fn48] God's right hand : --- Yeshua identifies himself with *the Son of Man ... at the right hand of the Power on high* --- a powerful, definitive claim to be the Messiah. *God's right hand* is the place given to God's co-ruler, prince or vice-regent. As a result, Pharisees openly accuse him of blasphemy, which Yeshua authoritatively refutes.[^fn49] Heavenly high priest : --- After his resurrection and ascension, Yeshua presents the sacrifice of his blood in the true, heavenly tabernacle. He mediates the *eternal covenant,* as a sinless, eternal *high priest*, interceding with the Father on behalf of all whom call on him.[^fn50] These are the enduring revelations of the new covenant. The culmination of the Messiah's earthly and heavenly vocation: eternal mediator between God and human beings.[^fn51] ### Reflection [ref8] - Why did Yeshua hide his identity as the Messiah? - Was the Messiah a threat to the ruling authorities? Why? - What is the significance of being at the Right Hand of God? - Which of the Messiah's titles do you find most significant? Why? ## Eternal mediation of the Messiah **As prophet, king and high priest Yeshua forms the centre of an emerging new covenant community and mediator of an eternal covenant.** There is a profound, deepening progression in the disciples' awareness of the Messiah. He is their rabbi ... a popular prophet ... the Messiah. Finally, he is resurrected Lord and eternal high priest. In all these ways, Yeshua mediates between God the Father and human beings.[^fn52] - *As prophet*, Yeshua declares God's message with authority and without compromise. He warns of coming judgement, calling God's people to repent and enter the kingdom of Heaven, avoiding the broad road to destruction. He drives out demons, works miracles and empowers his disciples to do likewise. - *As David-like king*, Yeshua forms the centre of a new, messianic covenant community. The anointed Good Shepherd, faithfully fulfilling God's purposes, gathering both Jews and Gentiles to him. All who *hear his voice* are called to give allegiance to him. He forms them into a new, messianic covenant community, giving his spirit to those who trust in and follow him. At Calvary, he bears Isra'el's and the world's sin. He establishes the *new covenant in his blood*.[^fn53] - *As eternal high priest*, the resurrected Yeshua sits beside the Father. He becomes *a priest by virtue of the power of an indestructible life*. He provides purification for sin and lives forever to advocate on behalf of human beings who come to the Father through him.[^fn54] As prophet, king and high priest, Yeshua completely fulfils the role of the Messiah. He fulfils God's eternal purpose, planned from before creation. He becomes the one eternal mediator between God and human beings.[^fn55] ### Reflection [ref9] - How is Yeshua different to priests, prophets, kings before him? - What is a mediator? Why is it necessary for there to be a mediator between God and human beings? - Why is it significant that Yeshua lives forever? - How do you respond to Yeshua as an *eternal high priest*? ## Summary [ref10] [*New, Messianic Covenant*][New, Messianic Covenant] explores how the Messiah is the goal at which God's covenants aim. Through the new covenant, Messiah Yeshua becomes the one, eternal mediator between God and humanity. - [*Expectation of the Messiah*][Expectation of the Messiah] --- the historical background of the New Testament is one of expectation: of a promised Messiah bringing national deliverance. - [*Revelation of the Messiah*][Revelation of the Messiah] --- the Messiah Yeshua is the goal at which the biblical covenants aim. The New Testament gospels establishes Yeshua's identity, significance and purpose as the Jewish Messiah. - [*Vocation of the Messiah (A)*][Vocation of the Messiah (A)] --- the vocation of the Messiah is rooted in the roles of Israel's prophets, priests and kings. - [*Vocation of the Messiah (B)*][Vocation of the Messiah (B)] --- God promises to raise up a descendant of David to govern his covenant community --- eternally. - [*Eternal mediation of the Messiah*][Eternal mediation of the Messiah] --- as prophet, king, and eternal high priest Yeshua forms the centre of an emerging new covenant community and mediator of an eternal covenant. ### Biblical panorama [ref11] *Figure 4, Messiah Yeshua and New Covenant* updates the biblical panorama being constructed by this module. It points towards the Messiah and his mission as the true purpose and goal of Israel's covenantal history, as the Messiah fulfils covenant promises given to Abraham, Israel and David: ![Figure 4: Messiah Yeshua and the New Covenant][r1figure4] ## Further reflection [ref12] The New Testament reveals how the Messiah exceeds the greatness of the Jewish Patriarchs Abraham, Moses and David. The writer of Hebrews declares that Yeshua *deserves more honour than Moses*. He reveals how the Messiah is greater even than Abraham, Father of the Jewish nation by comparing the Messiah to *Malki-Tzedek[^fn56], priest of El 'Elyon*. Malki-Tzedek receives a tithe from Abraham and blesses him. According to scripture, *the greater blesses the lesser*. Thus *Malki-Tzedek* is greater than Abraham. Hence, the Messiah is greater than Abraham --- and guarantor of a better covenant.[^fn57] - Why was there a need for a new covenant? - How is the new covenant related to the former covenants? - How is Yeshua greater than each of the Jewish Patriarchs? # Messianic Covenant Community **Pentecost ushers in a new era of Spirit-led Messianic Community.** The Holy Spirit transforms the new covenant community into an anointed, charismatic community, empowered to serve God's mission amongst the nations. ## Topics [ref13] - [Torah and Spirit][] - [Messianic Community][] - [Light to the Gentiles][] - [A new humanity][] ## Torah and Spirit **The giving and receiving of Torah and of the Holy Spirit exhibit significant parallels. They illuminate the unique characteristics of the new covenant.** Pentecost signals the outpouring of the Holy Spirit on God's people. It is the fulfilment of prophetic promises relating to the new covenant. The Holy Spirit fulfils God's purpose for the Torah by writing it on the hearts of his people. The Spirit accomplishes what the Torah could not do because of the weakness of human nature. ### New covenant promised God is angry with the people of Israel when they *harden their hearts against him*. He declares that he will make a new covenant with Israel. This new covenant will differ from the former one, under which God's people rebelled. It will bring about a new intimacy with God, characterised in these ways: - God will put his Torah in the minds of his people. - He will write his Torah upon their hearts. - All will know him, from the least to the greatest. - He will be merciful ... and remember their sins no more.[^fn58] ### Goal at which Torah aims The Messiah brings Torah to completion --- to its intended goal. Indeed, the Messiah is the goal at which Torah aims. As well as prophet, priest and king, Yeshua is the *passover lamb* and the *manna that comes down from heaven*. He fulfils the messianic prophecies and institutes the new covenant.[^fn59] ### Another Counsellor After his resurrection, Yeshua returns to the Father. He does not leave his disciples alone. He sends them another *convicting counsellor*. This Counsellor, the *Spirit of Truth*, will lead them *into all the truth*. He will tell them about things that will happen in the future. He will prepare them for troubles, suffering and responsibilities lying ahead.[^fn60] Yeshua instructs the disciples to wait in Jerusalem, for this gift of the Holy Spirit. In this way, the disciples will receive power to be witnesses of the Messiah *to the ends of the earth*. Forty days later, the Holy Spirit descends upon the disciples.[^fn61] ### Torah and Spirit [ref14] The outpouring of the Spirit coincides with the feast of Pentecost. Pentecost is a celebration of the giving of Torah to the Jewish people.[^fn62] There is a significant parallel between the Torah and the Spirit. - When God gives the Torah to the children of Israel, he descends upon the mountain of Horeb. It *blazes with fire to the heart of heaven, with darkness, clouds and thick mist*. God speaks to the people, out of the fire, *proclaiming his covenant* to them. He instructs them to obey the Ten Words, which he writes on two stone tablets.[^fn63] - The disciples experience a great sound and tongues of fire, when the Holy Spirit comes upon them. Twelve disciples represent the twelve tribes of Israel, affirming that the Spirit is being poured out upon the whole body of God's people. A single tongue of fire upon each disciple signifies the gentleness and personal nature of the new covenant relationship.[^fn64] The outpouring of the Holy Spirit echoes the giving of Torah. Both mark a renewal of covenant. One leads to the birth of the nation of Israel. The other gives birth to the Messianic Community. *Table 2 : Torah and Spirit*, reveals multiple significant parallels between Torah and the Holy Spirit.[^fn65] ![Table 2 : Torah and Spirit][r1-table-2] ### Reflection [ref15] - How do you understand the meaning of Torah being *written on our hearts*? - How does the Holy Spirit communicate the Messiah's heart and mind to God's people? Reflect on examples found in scripture. - Have you received the Holy Spirit? In what ways are you experiencing his transformative work in your life? ## Messianic Community **The Messianic Community is formed by the Spirit. He writes the Torah on the hearts of God's people. He creates a new spirit within them. He forms them into a living temple. He forms them into the body of the Messiah.** The outpouring of the Spirit echoes the original giving of Torah. Torah formed Israel into a nation. Similarly, the powerful work of the Spirit forms the new covenant Messianic Community. The weakness of the first covenant was the human nature. In the new covenant, the Spirit writes Torah upon human hearts. The Spirit leads to a new intimate, personal relationship with the Father.[^fn66] ### Formation of Messianic Community The New Testament describes the formation of the Messianic Community in three related categories: spiritual life; new creation; temple and body. Together they define the essence of the Messianic Community. Some characteristics are rooted in Israel's identity; others are new. This is important as the community transitions from being ethnically defined, to becoming an intercultural community. From being Torah-centric, to Spirit-centred. ### Spiritual life - *Torah of the Spirit* --- Pharisees and Torah-teachers are guilty of reducing the covenant to a legalistic application of God's commandments. The new covenant transforms Torah through the Spirit's indwelling power. It establishes a new, living way of freedom, grace and liberty. In this covenant, God calls his people into a new life dominated by the Spirit of God.[^fn67] - *A new spirit* --- God's people receive a new heart, a new *breath* of the Spirit.[^fn68] Members of the Messiah's body receive the capacity to commune with the Spirit of God. - *A people after God's heart* --- God is forming a people who will be *after his own heart*. A people sharing his heart, faithful to his concerns, his purposes, his priorities. A people exhibiting his compassion, strength and joy.[^fn69] - *A pilgrim people* --- God's people are a people on a pilgrimage. The cultures and societies in which they live cannot wholly define them. They become known as *Followers of the Way*.[^fn70] ### New creation - *United with the Messiah* --- through baptism into the Messiah, members of the Messianic Community are united with God. This baptism is made real by the power and presence of the Spirit of God..[^fn71] - *Adopted into God's family* --- members of the Messianic Community are children of God. By uniting with the Messiah, they become joint-heirs of Abraham.[^fn72] - *A new nature* --- through receiving God's promises, the Messianic Community shares God's nature. They become alive to God and freed from slavery to sin. They are being recreated in the image of the Creator.[^fn73] - *First-fruits of a new creation* --- the resurrection of the Messiah is the greatest sign of the renewal of creation. The calling and sending of the Messianic Community is an extension of this renewal.[^fn74] ### Temple and body - *Body of the Messiah* --- the new covenant, messianic community represents the *earthly* body of the Messiah. He in turn is the *heavenly* head of the body.[^fn75] - *Tabernacled* --- the Word became a human being. The Presence of God *tabernacled* amongst men. This happened so that human beings could know God the Father, through the Son, by the Spirit.[^fn76] - *Temple* --- the Messianic Community is the temple of the Holy Spirit. This temple is formed by *living stones* --- human beings, united in allegiance and service to God.[^fn77] ### Reflection [ref16] - Describe the work that the Holy Spirit is doing amongst God's people. What metaphors and symbols have you used? - Symbols and metaphors are frequently used to represent new covenant realities. What might this suggest about how we communicate our faith to others? - The Messianic Community is described by various images or metaphors. Which are most meaningful to you? Which are the most surprising? ## Light to the Gentiles **The experience of the Spirit at Pentecost redefines the covenant vocation of Israel. It opens the way for Gentiles to belong fully to the covenant community.** ### Every nation under heaven The Torah required Jewish men to make an annual pilgrimage to Jerusalem for the feast of *Shavuot* (Pentecost). Consequently, *religious Jews from every nation under heaven* are present when the messianic disciples first receive the Spirit. These international Jews comprehend the disciples' miraculous speech, which takes place in many languages. Peter tells the crowd that this extraordinary occurrence is a sign from God. That God has made the man they crucified, Yeshua of Nazareth, *both Lord and Messiah!* As they are *stung in their hearts* by this, Peter calls them to *Turn from sin, return to God and be baptised.* He then says that God's promise *is for you, for your children and for those far away --- as many as Adonai our God may call!* Peter thus confirms God's intention to incorporate people from many nations into the covenant community.[^fn78] ### Jewish and Gentile Identity Even so it is not yet certain that the Good News is about to overflow from Israel towards the Gentiles. First, a significant tension must be resolved. It requires discerning between the *cultural identity* and the *covenant vocation* of the Jews. A particular experience of the apostle Peter plays a significant part in this vital shift. >A god-fearing Roman centurion asks Peter to visit him. Ordinarily this would have been out of the question. From a cultural perspective, it just wasn't done. Jews didn't associate closely with gentile peoples. Yet, because the Spirit instructs him to, Peter responds to the request. >Hearing of their hunger to hear about the Messiah, Peter realises how the vision relates to the gathered gentiles. He recognises that he must no longer view any nation or people as unclean. *God does not play favourites ... Whoever fears him and does what is right is acceptable to him, no matter what people he belongs to*. >Peter tells the centurion and his associates about Yeshua's life, crucifixion and resurrection, in fulfilment of what the Prophets wrote. As he is doing this, the Spirit falls upon and empowers the gathered Gentiles to *speak in tongues*. Peter's experience with the Gentile believers creates a cultural shockwave amongst the Jewish believers. Until this point, the Messianic Community is entirely Jewish. Peter's experience shatters their misconceptions about what God is doing through his Messiah. They begin to recognise how God's purposes extend beyond the Jewish people..[^fn79] ### Gentile incorporation into covenant community A persecution scatters the Jewish believers beyond Jerusalem. They begin sharing the Good News with Gentiles and this raises an important question. How should Gentiles be incorporated into the covenant community? Since Abraham, Jewish males enter the covenant community through undergoing circumcision. To join the covenant community, must Gentiles undergo circumcision? Underlying this question is the greater issue of how Gentiles relate to the Torah. The apostles call an assembly to resolve the issue. They recognise the significance of the outpouring of the Spirit upon the Gentiles. It demonstrates that God is *cleansing their hearts by trust*. They decide to place no heavy demands upon the Gentiles in relation to Torah. This opens the way for a full incorporation of Gentiles into the Messianic Community.[^fn80] ### Reflection [ref17] - Which nations and peoples are acceptable to God? - Why are Jews surprised the Spirit is given to Gentiles? - When interacting with people whose culture is different to ours, how important is it to discern how God is at work amongst them? ## A new humanity **The joining together of Jews and Gentiles, to form a single covenant community represents the creation of nothing less than "a new humanity."** Gentiles receive the Good News and enter the Messianic Community. They do so without circumcision, through baptism, as do Jewish believers. Yet questions remain. The apostle, Paul, takes up these deeper issues. He demonstrates the extraordinary reality of what has taken place. He does this by showing how far away from God were the Gentiles. And how, through the Messiah, they have now *been brought near to God*. ### Once far off...now brought near Paul first illustrates the former plight of the Gentiles. Outside the covenant, the Gentiles lacked hope of reconciliation with the Creator. They were: - estranged from the national life of Israel; - foreigners to the covenants embodying God's promise; - without hope, without God. Yet now, through the Messiah's death, from far away, the Gentiles are miraculously *brought near to God*. They are brought into the covenant relationship, alongside the Jews. Yet without conversion to Jewish culture. How does such a dramatic spiritual relocation take place? To illustrate this extraordinary exchange of the Gentiles' status, Paul uses the metaphor of *m'chitzah*. m'chitzah : A dividing wall or partition separating people into two groups. In particular, a 1.5 metre high stone partition in the Jewish temple built by Solomon. This partition separated the inner Temple courts from the Court of Gentiles. Only Jews could enter the inner courts.[^fn81] ### Breaking down the m'chitzah *The m'chitzah symbolises the covenantal separation between Jews and Gentiles*. It embodies the denial of Gentile access to the heart of the Temple. The *m'chitzah* offers a profound image of election, privilege and separation: - On one side are the inner courts, which are adjacent to the Ark of the Covenant. The Ark is the place where God's holy presence dwelt amongst his people. Only Jews may enter this area. - On the other side is the *court of the Gentiles*, beyond which gentiles may not go. It offers a permanent reminder of Gentile distance from God's covenant, promise and presence. Paul identifies the *breaking down of the m'chitzah* to illustrate the extraordinary truth he has understood. It provides a dramatic picture of Gentile admission to the covenant. It implies a new freedom for Gentiles to approach God, on an equal footing with Jews. It symbolises the binding together of Jew and Gentile in the new covenant. A binding so significant that Paul refers to it as *a single, new humanity*.[^fn82] ### Shalom to those near and far The removal of this barrier points towards a greater reality. Something more profound even than access to the inner courts of the Temple. Not only is the m'chitzah removed. The veil that separated the Holiest Place from the inner courts has also been removed. In the Messiah, both Jews and Gentiles experience *shalom* as members of a new humanity, having *access in one Spirit to the Father.[^fn83]* The Gentiles are no longer foreigners and strangers, excluded from covenants. Now they are: - fellow-citizens with God's people; members of God's family - incorporated into the covenant community; joined to the commonwealth of Israel[^fn84] - built on the Cornerstone of the Messiah and the foundation stones of the apostles and prophets. The result is a renewed covenant community. A single new humanity made up of Jews and Gentiles, united in the Messiah. A people experiencing *shalom* through union with his Messiah. The mystical body of Messiah. A Messianic Community formed by the Spirit. A movement of disciples reaching out to all nations with the Good News of God's reign through his Messiah. ### Reflection [ref18] - Why were the Gentiles formerly without hope? How might this influence our view of followers of other religions? - How do things change for Gentiles who unite with the Messiah? - What does the New Testament mean by *a new humanity*? ## Summary [ref19] [Messianic Covenant Community][] explores how Pentecost ushers in a new era of Spirit-led Messianic Community. The Holy Spirit transforms the new covenant community into an anointed, charismatic community, empowered to serve God's mission amongst the nations. - [*Torah and Spirit*][Torah and Spirit] --- the giving and receiving of Torah and of the Holy Spirit exhibit significant parallels. They illuminate the unique characteristics of the new covenant. - [*Messianic Community*][Messianic Community] --- the Messianic Community is formed by the Spirit. He writes the Torah on the hearts of God's people. He creates a new spirit within them. He forms them into a living temple. He forms them into the body of the Messiah. - [*Light to the Gentiles*][Light to the Gentiles] --- the experience of the Spirit at Pentecost redefines the covenant vocation of Israel. It opens the way for Gentiles to belong fully in the covenant community. - [*A new humanity*][A new humanity] --- the joining together of Jews and Gentiles, to form a single covenant community represents the creation of nothing less than *a new humanity.* ### Biblical panorama [ref20] *Figure 5 : Pentecost, New Covenant and Body of the Messiah* updates the biblical panorama constructed by this study: illustrating how the Spirit's outpouring at Pentecost forms the body of the Messiah and demonstrating the continuity of God's purpose, as the covenant is renewed. It reveals how the formation of disciples amongst all nations is a fulfilment of the covenant promise given to Abraham. ![Figure 5 : Pentecost, New Covenant and Body of the Messiah][r1figure5] ## Further reflection [ref21] God is committed is to creating a faithful covenant community. A people experiencing *shalom*, through union with his Messiah. He pours out his Spirit to form a Messianic Community. A single new humanity of Jew and Gentile together. The mystical body of Messiah. A movement of disciples reaching out to all nations with the Good News of God's reign through his Messiah. - How does the new covenant relate to the former covenants? - How can a body of people be a temple for the Spirit? - What is significant about Gentiles entering the new covenant community? - What behaviour ought to characterise messianic communities? # Eternal Purpose **God's eternal purpose is fulfilled through his Messiah, Yeshua.** In him, Jews and Gentiles form a new, Messianic Covenant Community, united in *shalom*, fellowship and covenant relationship with God. A body of people anointed with the Spirit of Yeshua and sent forth, into the world: a great nation blessed to be a blessing to the nations of the world. ## Topics [ref22] - [Heirs of Abraham][] - [Inheriting the blessing][] - [God's eternal purpose][] ## Heirs of Abraham **In a profound fulfilment of the ancient promise given to the patriarch, through uniting with the Jewish Messiah, Yeshua, Gentiles come to share in the covenant and become joint heirs of Abraham.** Paul explains how Scripture foresaw that God would *consider the Gentiles righteous when they live by trusting and being faithful.* He reveals that *the Good News was announced in advance to Abraham,* when God said to Abraham *in connection with you, all peoples will be blessed.* Paul equates the promise given to Abraham with the *Good News* of the Messiah. The new covenant fulfils the covenant with Abraham.[^fn85] The covenant with Abraham was God's response to the human rebellion overwhelming his creation. God then cultivates a people, Israel, to serve his covenant purposes. Unfortunately, Israel fails to uphold the covenant. Repeatedly, they engage in idolatry and fail to keep the covenant. In their unfaithfulness, the heirs of Abraham frustrate God's purposes. Yet, *in the fullness of time,* the Messiah is sent and revealed to Israel. Through the Messiah, God inaugurates a new covenant. God's fullest and greatest response to humanity's rebellion comes to fruition. He creates a *new humanity*--- a messianic community, formed of Jews and Gentiles together.[^fn86] ### God's secret plan Paul describes this unfolding story as nothing less than *God's secret plan*. A plan kept secret for generations, now revealed to God's apostles and prophets. A plan uniting Jews and Gentiles in the Messiah. One Messianic Community demonstrating the *many-sided wisdom of God*. Paul describes the completion of this secret plan as *God's eternal purpose*.[^fn87] This is the great significance of the Gentiles joining the covenant community. In the new covenant they are united with the Messiah. God's promise, through Abraham, to bless the nations is fulfilled. Moreover, in the Messiah, the Gentiles now become *joint heirs* with the Jews. Heirs of the promise given to Abraham.[^fn88] ### Heirs with Abraham God promised Abraham that his descendants would become *a great people, blessed to be a blessing to the nations of the world*. Those who receive the promises of God are blessed in order to *be a blessing*. In this way, they form part of God's response towards his creation. Through the Messiah, Gentile disciples now share in God's blessing. Like Israel, the Gentiles are not called only to be recipients of blessing. They are called to be those through whom the blessing flows to other peoples. God's blessing is a profound gift; it is also a profound responsibility. ### Reflection [ref23] - What was God's secret plan? Why was it hidden from earlier generations? - How is the promise to Abraham related to the Good News? - Who may inherit the promise given to Abraham? Have you? ## Inheriting the blessing **Beings heirs of Abraham, through spiritual union with the Messiah, brings all of God's people towards sharing in the goal of being blessed to be a blessing to all the families of the earth.** Jews and Gentiles are united in the Messiah, forming a new humanity. God forms this Messianic Community and calls them into covenant partnership with him. He empowers them for service by the Holy Spirit. This represents the fulfilment of the covenant promise first given to Abraham. ### New covenant blessing The original promise to Abraham had two horizons: Abraham's descendants and the families of the earth. The first are blessed *in* Abraham. The second are blessed *by* Abraham. In the new covenant, the two horizons become one. The Jews are chosen to receive God's covenant and its blessings. They are the principal covenant community. At Pentecost, God's blessing begins to overflow to the Gentiles. They *receive* the new covenant blessing and begin to share the responsibility of *being a blessing* to the families of the earth. As families, tribes and peoples join the Messianic Community, they become *joint heirs*. Heirs with the Messiah and heirs of the promise given to Abraham. United with the Messiah they are blessed, as Abraham was. Like Abraham they inherit the call to *be a blessing to all the families of the earth*. ### Every family, nation, people The incorporation of Gentiles into the covenant community demonstrates how God's blessing expands outwards. Each nation that receives the blessing of the Good News is called to serve God's purposes. The Good News is constantly overflowing to other families, peoples, tribes and nations. Every people that receives the *blessing* of the Good News also receives the responsibility of the Good News. They form part of God's new covenant community, his servant people. God redeems them so that they may serve him and his eternal purpose. He invests his blessing in the the Messianic community, amongst each tribe, people or nation whom he calls. He does this so that they can reach out to other families and peoples and become a blessing to them, by the power of the Spirit. The blessing of the Good News is offered to the people of each tribe or people. Yet the blessing is not intended to remain within any tribe or nation. It is intended to overflow to other tribes and peoples. That is the responsibility that accompanies the Good News. ### Failing to inherit the blessing God's promise to Abraham was not for his benefit alone, nor for his descendants alone. They were blessed for a specific purpose: an eternal purpose. To demonstrate God's faithfulness to all nations. His blessing is intended to overflow to all who will recognise and receive his Messiah. When Israel fails to serve God's purposes, the blessing is stifled and Israel fails to be a *light to the nations*. Their failure does not persuade God to abandon his eternal covenant. He disciplines Israel, calling them to return to faithful covenant service. He promises a new covenant that will not be like the old one: a new covenant that will produce the intimacy, faithfulness and fruitfulness he desires. Even when the Messianic Community manifests insular, self-serving, idolatrous behaviour, failing in its vocation to be a blessing to the nations of the world, God's eternal purpose abides. He has sworn to uphold it. ### The responsibility of the blessing Today, God's blessing remains on those united with the Messiah through covenantal faithfulness: a people *blessed to be a blessing* to all the nations of the world. - Receiving the Messiah and joining the covenant community brings significant responsibility. A true inheritance alongside the Messiah means acting in covenant partnership with God. It means becoming God's co-workers. - To receive the blessing without being a blessing to others is not an option. It represents faithlessness towards the purpose of the New Covenant. It represents a rejection of the terms of the covenant. ### Reflection [ref24] - Identify the two horizons of the Abrahamic covenant. - Why are the families of the earth significant to God? - What does it means to be a co-worker with God? - How is God's blessing a responsibility? How does this affect you? ## God's eternal purpose **As empires and nations rise and fall, God's covenant commitment abides. In Yeshua, the Messiah, and his Messianic Community, God's eternal purpose arrives at its fullness.** God works out his purposes in partnership with human communities. He does so by establishing a series of covenants with Abraham and his descendants. *Table 3 : Covenants compared* illustrates the different aspects of God's commitment and purpose through each covenant.[^fn89] ![Table 3 : Covenants compared][r1-tables-3] ### Reflection [ref25] - Who are the heirs of Abraham? - How is God's blessing inherited? - Have you inherited the blessing? - What is your response to God's eternal purpose? ## Summary [ref26] [*Eternal Purpose*][Eternal Purpose] explores God's eternal purpose, fulfilled through his Messiah, Yeshua. In him, Jews and Gentiles form a new, Messianic Covenant Community, united in *shalom*, fellowship and covenant relationship with God. A body of people anointed with the Spirit of Yeshua and sent forth, into the world: a great nation blessed to be a blessing to the nations of the world. - [*Heirs of Abraham*][Heirs of Abraham] --- Through uniting with the Jewish Messiah, Yeshua, the Gentiles share in the covenant, as joint heirs of Abraham. - [*Inheriting the blessing*][Inheriting the blessing] --- A true inheritance alongside the Messiah means becoming his co-workers, in covenant partnership with God. - [*God's eternal purpose*][God's eternal purpose] --- As empires and nations rise and fall, God's covenant commitment abides. In Yeshua, the Messiah, and his Messianic Community, God's eternal purpose arrives at its fullness. ## Resource summary ### Biblical panorama [ref27] *Figure 6 : God's eternal purpose* completes the biblical panorama constructed by the four studies in this resource: - [*Covenant and Scripture*][Covenant and Scripture] revealing how the biblical covenants are key to faithfully interpreting God's historical and eternal purpose. Appreciating the significance of God's covenants is essential to a holistic interpretation of Scripture. - [*New, Messianic Covenant*][New, Messianic Covenant] revealing how the Messiah is the goal at which God's covenants aim. Through the new covenant, Messiah Yeshua becomes the one, eternal mediator between God and humanity. - [Messianic Covenant Community][] revealing how Pentecost ushers in a new era of Spirit-led Messianic Community. The Holy Spirit transforms the new covenant community into an anointed, charismatic community, empowered to serve God's mission amongst the nations. - [*Eternal Purpose*][Eternal Purpose] revealing God's eternal purpose, fulfilled through his Messiah, Yeshua. In him, Jews and Gentiles form a new, Messianic Covenant Community, united in *shalom*, fellowship and covenant relationship with God. Together, these studies reveal the history of a community reconciled to God's purposes, redeemed from sin, brought near to God. United with the Messiah, they are joint-heirs of the promise to Abraham of *a great nation...blessed to be a blessing* --- a Messianic Community called to serve God's eternal purpose, anointed and sent, in the power of the Spirit, to *go and make disciples amongst all the nations of the world*. [r1figure1]: r1figure1.jpg width=450px height=77px [r1figure2]: r1figure2.jpg width=450px height=211px [r1figure3]: r1figure3.jpg width=450px height=286px [r1-table-1]: r1-table-1.pdf width=450px height=672px [r1figure4]: r1figure4.jpg width=451px height=285px [r1-table-2]: r1-table-2.pdf width=450px height=450px [r1figure5]: r1figure5.jpg width=451px height=286px [r1-tables-3]: r1-tables-3.pdf width=450px height=300px [^fn1]: Genesis 1:27--31; 3:17--19; 9:9--16; 12:1--3, 15:18; 17:1--22, 22:15; 26:1--5,24, 28:13--15; Exodus 19:4--6; 2 Samuel 7:12--16, 23:5; Psalm 89:3 [^fn2]: 2 Kings 24:1 [^fn3]: 1 Kings 4:21, Ezra 4:20 [^fn4]: Numbers 30:2; Deuteronomy 23:21; Ecclesiastes 5:4 [^fn5]: Hebrews 6.13-18 [^fn6]: Genesis 9: 7, cf. 1:26-28 [^fn7]: Genesis 6:18, 8:6-22,9:8-16 [^fn8]: Exodus 1--18, especially 2:23--25 and 6:2-8, 19.4-6; Romans 9:4-9 [^fn9]: Exodus 20--31. Deuteronomy 4:5--8. Isaiah 42:6. Torah means instruction, or teaching. The historical New Testament rendering of Torah as 'law' introduces a significant distortion. This has skewed Christian tradition towards an uncharitable and legalistic view of the Torah. David H. Stern's *Jewish New Testament* and *Commentary* redress this distortion. [^fn10]: Deuteronomy 5. Traditionally interpreted in Christianity as 'Ten Commandments'. [^fn11]: Deuteronomy 4:5-8, 30:1-20 [^fn12]: Romans 11:22 [^fn13]: Isaiah 42:6, 49:6, 51:4, Luke 2:32, Acts 13:47, 26:18. Gentiles: non-Jewish nations. [^fn14]: 1 Samuel 8:7-8 [^fn15]: Acts 13:22; 1 Samuel 13:14 [^fn16]: 2 Samuel 7:12-16; also 1 Chronicles 17:11-14, Psalm 89:19-37, Luke 1:32-33 [^fn17]: Jeremiah 23:5-6 [^fn18]: Haggai 2:1-9 [^fn19]: Jeremiah 31:31-34. Torah: *Teaching* revealed to Moses; first five books of Bible, especially *Ten Words*, Exodus 20:1-17. [^fn20]: Ezekiel 34:16-23 [^fn21]: Isaiah 53:1-12, 49:6 [^fn22]: Malachi 3:1-4 [^fn23]: Romans 9:4--5, 10:1--4. John 20:30--31. *Messiah* (Hebrew: Moshiach) appears over 380 times in the NT --- upholding its claim that Yeshua is the promised Messiah for whom the Jewish people have yearned --- *Jewish New Testament Commentary*, David H. Stern, p.2. JNT Publications, Clarksville. Maryland. 1992. [^fn24]: Hebrews 7:22, 8:6-13; Jeremiah 31:31-34 [^fn25]: Yeshua --- *Jesus* is the Anglicised rendering of Greek *Iesous*, itself a rendering of the Hebrew name *Yeshua*, a variant of *Yehoshua (Joshua)*. Yeshua means *Y-H-V-H (God) saves.* [^fn26]: 1 Kings 19:16, 1 Chronicles 16:22; symbolising consecration to service. [^fn27]: Exodus 28-40, 30:30; 1 Samuel 9:16, 15:1, 16:13; 1 Kings 1:34,39; Psalm 2:2; Daniel 9:24 [^fn28]: Matthew 3:11--17; Luke 3:21--22, 4:14--20. Mark 1:7--12; Acts 10:38 [^fn29]: Abraham is the first prophet identified in scripture. Moses is the greatest prophet in Israel's history: he receives the Torah and intercedes when God is considering abandoning the people of Israel. Other significant prophets include Samuel, Elijah, Daniel, Isaiah and Jeremiah. Genesis 20:7,17; Exodus 32:11--14, 33:1--23; Deuteronomy 18:15-19; 1 Samuel 7:3--8, 12:19: 1 Kings 17:17--24, 18:1--40; 2 Kings 4:17--37, 19:4,20, 20:9--11; James 5:17; Jeremiah 7:16, 11:14, 14:11, 23:18,22, 37:3; Daniel 6:10--11, 9:3--19; 2 Chronicles 32:20; Hebrews 1:1-2. [^fn30]: 2 Samuel 24:17; 1 Kings 8:22--53; 2 Chronicles 30:18--20; 1 Chronicles 28:5-7, 29:23 [^fn31]: Joel 2:17. Malachi 1:9. Ezra 9:5--15. Exodus 26:31--33, 36:35--36. Matthew 27:51 [^fn32]: Matthew 13:57, 21:11,46; Luke 7:16; Matthew 4:17, 7:21 [^fn33]: Matthew 10.6, 15:24; Luke 24:19: John 1:17--18 [^fn34]: Matthew 23:1--39. *Woe to you* is a form of curse. There is ample precedent for such harsh denunciations in the history of Jewish prophets, always in a covenantal context. [^fn35]: Leviticus 26:41, Deuteronomy 10:16, 30:6, Jeremiah 4:4, 9:26, Ezekiel 44:7,9; Matthew 23:23-4 [^fn36]: John 2:19-22 [^fn37]: *Way*. John 2:13-22, 4:21, 6:1-4, 14:6; Matthew 27:51, Hebrews 9:3-9, 10:19-22. *Everyone* Romans 10:13, Acts 2:21, Joel 2:32. *Living* 1 Peter 2:4-5, 1 Corinthians 3:16-17, 6:19 [^fn38]: Deuteronomy 18:15-19; John 1:21; Acts 3:22-23, 7:37. Matthew 26:17-29; Mark 14:12-25; Luke 22:1-20; Hebrews 13:20 [^fn39]: E.g. Matthew 16:16, 26:63; John 20:31. To first-century Jews, *Son of God* does not imply divinity, rather a godly, righteous person, or the Special One (Messiah) sent by God. Christian tradition equates *Son of God* with divinity, i.e. 'God the Son,' part of the Trinity of Father, Son and Holy Spirit. [^fn40]: Luke 1:31-35; Matthew 3:17; Luke 3:22; John 1:14,18 [^fn41]: Matthew 12:23, 15:22, 21:9; Luke 1:69; 2:8-14; Acts 13:23; 2 Samuel 7:12-13; Isaiah 11:1; Jeremiah 23:5-6; Ezekiel 37:24; Psalms 89:3-4, 35-36, 132:11; Romans 1:4; Mark 12:35-37 [^fn42]: Matthew 8:20, 9:6, 10:23, 11:19, Luke 9:22; Daniel 7:13-14; Luke 22:46-70 [^fn43]: Matthew 15:24, John 10:11-14, 16, 27; Ezekiel 34:23, 37:24; Hebrews 13:20; 1 Peter 5:4; Psalm 23 [^fn44]: Luke 2:1f., 23:8-12,15. Herod Antipas, unlike his paranoid father, is untroubled by Yeshua's messianic identity. [^fn45]: Matthew 27:37, Mark 15:26; Luke 23:3; John 19:19, Luke 23:38 [^fn46]: Luke 1; Matthew 1:1--17, Luke 1:69; Matthew 8:4, John 6:15; compare John 4:25-26; John 1:49, 11:27; Matthew 16:13-20, Luke 22:66-23:42 [^fn47]: Yeshua's priesthood doesn't come through Israel's historic, Levitical priesthood. He is from the tribe of Judah and his priesthood derives from the archetypal figure, *Malki-Tzedek* --- priest of *El Elyon* (God), King of Righteousness (Tzedek) and of *Salem* (peace; shalom) to whom Abraham pays homage. Genesis 14:18, Hebrews 5:6--10, 7:1-21, Psalm 110:4. [^fn48]: John 1:29; 1 Corinthians 5:6-8; 1 John 2:1-2; Hebrews 7:27, 9:14; Numbers 6:14 [^fn49]: Matthew 22:41-46; Luke 20:42; John 10:31-36, 58-59; Leviticus 24:15-16. [^fn50]: Hebrews 3:3, 5:6-10, 6:20; 8:2--6, 9:11--24, 13:20, cf. 7:22, 85--13, 10:15--18. [^fn51]: 1 Timothy 2:5-6 [^fn52]: In Scripture, mediation is equivalent to intercession. Job 1:5, 42:10. Isaiah 53. [^fn53]: Yeshua is crucified at Calvary, following the annual celebration, Pesach (Passover). Passover requires a sacrificial lamb. Yeshua is *the Lamb of God.* John 1:29, 36. Exodus 12. [^fn54]: Mediator, intercessor; one pleading on someone else's behalf. Hebrews 7:24--25; 1 John 2:2; Acts 2:36, 3:22--23; 1 Corinthians 15:23--28; Ephesians 1:20--22; Romans 8:26--27,34; Hebrews 2:17, 4:15, 7:3,25, 9:24 [^fn55]: Hebrews 9:24, Romans 8:34, Ephesians 3:11; 1 Timothy 2:5-6 [^fn56]: Hebrews 3:3, 5:6-10, 6:20; John 1:17 [^fn57]: Genesis 14:18-20; Hebrews 7:7, 7:22, 8:6 [^fn58]: Hebrews 3:7-19, Psalm 95:7-11, Numbers 11-16, Jeremiah 31:31-34, Hebrew 8:7-13 [^fn59]: *Lamb*: John 1:29,35, 1 Corinthians 5:7, 1 Peter 1:19, Exodus 12:5, Revelation 5:6f.; Acts 8:32. *Manna*: John 6:30--71. *Fulfils*: Matthew 5:17-18. *Goal*: Romans 10:4; *telos* (Greek), typically translated 'end' (implying termination), is more appropriately translated 'goal, purpose, consummation.' Identifying the Messiah as Torah's *goal* accords unity to New and Old Testaments and continuity to God's covenantal purposes. Romans 3:31. [^fn60]: John 14:15-17. Often translated *comforter*, in fact the Spirit *convicts* God's people and leads them into all truth. There is no comfort from the Spirit if we evade God's truth and reality. [^fn61]: John 16:7-15, Acts 1:4-5, 8 [^fn62]: *Pente* (Greek): *fifty*; Hebrew festival, *Shavuot*, Pentecost, celebrated 50 days after Passover. One of three annual festivals requiring Jewish men to visit Jerusalem (*Shavuot, Pesach, Sukkoth*). John 2:13, 7:2--4; Leviticus 23:33--43; Numbers 29; Deuteronomy 16. [^fn63]: Deuteronomy 4:7-14, Exodus 20:1-17; Jews refer to 'Ten Words', rather than 'Commandments'. [^fn64]: Acts 2:2-4; Matthew 19:23--30, Revelation 21:10--14 [^fn65]: *Sh'kinah* (Hebrew): God's *glorious presence dwelling amongst his people* --- see: Eternal Purpose Resource 5, Study 1: *Temple*; Exodus 13:17--22, 40: 2 Chronicles 7:1--3 (cf. 6:18); Matthew 17:6, Luke 2:9, John 1:14, Hebrews 1:3, 1 Peter 4:13, 2 Peter 1:17, Revelation 7:15. [^fn66]: Romans 8:3-4, Ephesians 3:14-19 [^fn67]: Romans 8:2, Galatians 5:1, 6:2, 1 Corinthians 9:20-22, 2 Corinthians 3:17 [^fn68]: *Ruach* (Hebrew), meaning *breath*. In Scripture, spirit (breath) and heart are synonymous. Ezekiel 11:19, 36:26--27. [^fn69]: Acts 13.22, Psalm 89:20, 1 Samuel 13:14. [^fn70]: Acts 9:1--2, 18:25--26, 19:9,23, 22:4, 24:14,22, Hebrews 13:14 [^fn71]: Romans 8:9--11, Ephesians 1:4-11, 2:10-22, 3:6,12, 4:17-32, 5:8, 6:1-10, 2 Corinthians 1:21--22, Colossians 1:22, 2:6--7. [^fn72]: Romans 8:14--17, 2 Corinthians 3:17--19, Galatians 3:29, Ephesians 2:19, Colossians 3:10, 2 Peter 1:41 [^fn73]: Romans 6:3--11, 7:5--6, 2 Corinthians 5:17, 2 Peter 1:4, Colossians 2:9--10, 3:10 [^fn74]: James 1:18, Romans 8:19--23,29, 1 Corinthians 15:20-23. [^fn75]: Ephesians 5:30. Colossians 2:19. 2 Corinthians 3:17--19 [^fn76]: John 1:14. Typically translated *lived amongst us,* underlying Greek alludes to the Tabernacle constructed in the wilderness and incorporated in Jerusalem Temple. Exodus 25:9. Hebrews 1:3; 2 Peter 1:17, Matthew 17:6. Philippians 2:6--8. [^fn77]: 1 Corinthians 3:16, 6:19, 2 Corinthians 6:16. Ephesians 2:21--22, 1 Peter 2:5. John 2:19, 10:18 [^fn78]: Acts 2:5, 37-39 [^fn79]: Acts 13:44-49, 10:28-9, 11:18-26 [^fn80]: Luke 1:59, 2:21, Acts 15:5-31, 15:9-10. How can Gentiles integrate into the covenant community, without adopting Jewish culture? This question is at the heart of the New Testament. Yeshua rebuts the presumption that Jewish ethnicity and faithfulness are synonymous and highlights the faithfulness of Gentiles, such as the Syrophoenician woman and the Roman centurion. Mark 7:24, Luke 7:1-5. Withal, the apostles clearly anticipated Gentiles being students of Torah. Cf. Acts 17:10-12. [^fn81]: Acts 21:28 [^fn82]: Ephesians 2:11--19 [^fn83]: *Shalom* (Hebrew), meaning peace, tranquillity, safety, well-being, welfare, health, contentment, success, comfort, wholeness, integrity. Matthew 27.51, Ephesians 2:11--22. [^fn84]: Gentiles are likened to wild branches, grafted into the Jewish olive tree by God. Romans 11:17. Module 4, *God's Vineyard*, Study 2, *Israel's Stumbling*, Topic 3, *Israel and the Gentiles.* [^fn85]: Galatians 3:6-9; Genesis 12:1-3 CJB [^fn86]: Galatians 4:4-7, Ephesians 2:15 [^fn87]: Ephesians 3:3-11, Colossians 1:26-27, Hebrews 1:1--3 [^fn88]: Galatians 3:7-9, 26-29 [^fn89]: 2 Corinthians 5:11--21; Isaiah 65:17, 66:22, 2 Peter 3:13, Revelation 21:1, 27; Matthew 16:18, 1 Corinthians 12:28, Galatians 2:9, Ephesians 2:20, 4:11--3, Revelation 21:14.