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The Covenant: What God Requires

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It wasn’t the question that was strange, it was the one who was asking (Mark 10:17). The parallel story in Matthew 19 says the man was young; Luke 19 says he was a ruler; all three of the Gospels agree he was rich—he was a rich, young ruler. But a question was eating away at this rich young man. So He ran up to Jesus and blurted out the question: “Good teacher, what must I do to inherit eternal life?” It may have been his youthful, business oriented boldness that caused him to ask, but he asked what everyone wanted to know. What does God require of me?

Jesus answered by listing off commandments—mainly the last 6 commandments (Mark 10:19). He didn’t start with number one, like we might think. Even if it was in His plan to get to the first four, He was interrupted before He could. The young man cut in to say, “All these I have kept since I was a boy” (Mark 10:20). The young man’s boldness is a very interesting thing. Think about it: he actually interrupted God to speak of his own perfection. There may have been a big smile on the young man’s face. So far, he was passing the test with flying colors. This may have been a regular thing in his life.

Of course, Jesus wasn’t finished. I like that Mark says that Jesus looked at the young man and loved him. “One thing you lack. Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me” (Mark 10:21). Selling everything was not a general requirement for all people, it was the essence of what this young man needed. It revealed to him the real issue in his life: what really came first in his life?

The core of Jesus’ requirement to the young man is summed up in an answer to a question from the pharisees about the greatest commandment: “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37). Quoting from Deuteronomy 6:4, 5, Jesus summed up God’s requirements—“the one thing” the young man lacked—“the one thing” many lack: putting God first in life. How do we do this?

If we look at the first four commandments in Exodus 20—the ones Jesus skipped when talking to the young man—we will see what He was talking about. In the first part of the covenant God says, “have no other gods before Him” (Exodus 20:3). He asks us to be faithful to Him. In order to love God with all that we are we must remove anyone or anything that might take His place in our hearts. Our first priority, our only allegiance, our greatest love should be towards God. Our agreement with God says that we will not put anyone else in His place.

Next He says, “do not make any idols or worship them” (Exodus 20:4–6). God is asking us not to “make” anything, or allow anything, to take His place in our lives. Idols often steal our worship and rule our lives—whether it is money, a symbol, a celebrity, or even our favorite religious writer/ speaker. We can even get to the point where we think that we are God’s greatest example to mankind pushing the only perfect example, Jesus Christ, aside. But, putting God first means that we will not allow any created thing to replace God, or what He does, in our lives, and therefore take our worship and service from Him.

Then He says, not to take His name in vain (Exodus 20:7). It literally reads, “do not take my name upon yourselves in emptiness.” This means more than the misuse of God’s name in your speech, but more importantly, improper representation of God’s name in your life. He’s basically saying, “honor my name, represent my character well.” It is easy to build up or tear down someone’s name, or reputation. 2 Timothy 3:5 describes people “having a form of godliness but denying its power.” These are those who talk the talk but don’t walk the walk—representing God with an empty life. Loving God with all that we are means that we will live in such a way as to keep His name holy and honorable.

Finally, He says, “remember His Sabbath by keeping it holy” (Exodus 20:8–11). Part of our covenant with God includes remembering to meet with Him on His special day, the Sabbath. In fact, we would do everything to make sure we spent the whole day with Him—not just one or two hours—because He is our God and we love Him and want to spend time with Him. If we love God with all our heart, mind, and soul we would look forward to and protect our time with Him on His holy day.

Jesus was clear about what God wanted: total devotion to Him. The young man’s response to Jesus answer? “At this the man’s face fell. He went away sad, because he had great wealth” (Mark 10:22). What a tragedy! To be in the presence of Jesus and yet walk away sad. This was obviously the hardest thing the young man could have heard. What God required was impossible for him. He was asked to put the Kingdom of God before his own kingdom and he could only walk away. His desire for eternal life was not as great as for his earthly riches.

This is what the covenant requires of all of us towards God as well. God asks you and I to put aside our kingdoms and seek His. He asks that we love Him above all else. He asks that we follow Him. This is what God requires. So we have two options: uphold our end of the covenant and put God first, or walk away. But know this: Jesus says that not one who has left anything behind for His sake and the gospel will fail to receive a hundred times as much in this life and in the life to come (Mark 10:29, 30). It may be the most difficult choice of your life, but don’t let another tragedy happen. Don’t walk away sad—choose Christ!

New Covenant, Part 3: The “New” of the New Covenant

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In the first part of this study, we confirmed that there is indeed a new covenant in Jesus. In the second part, we saw some of the things that stayed the same between the old and new covenants. In this final part, we will look at what has changed and what it means for us.

It is interesting that, so far, quite a bit about the new covenant is the same as the old covenant. Not as much has changed as some have claimed. Of course, God did say He wouldn’t alter it or defile it (Psalm 89:34). However, there is one aspect of the former covenant that was changed, though not removed, in the new covenant. Our first hint is in Jesus’ statement that the new covenant would be “in His blood” (Luke 20:22; Matthew 26:28; Mark 14:24). Thus, the answer to what is new about the covenant can only found in His blood.

As we had learned in the last blog, Jesus’ statement has led some to believe that His death made an end to the law and obedience. However, we also saw how neither of those had changed at the cross. So what has changed?

To begin, we go to this interesting passage in Exodus: “Then [Moses] took the Book of the Covenant and read it in the hearing of the people. and they said, ‘All that the Lord has spoken we will do, and we will be obedient.’ And Moses took the blood [from the animal sacrifice – see verses 5, 6] and threw it on the people and said, ‘Behold the blood of the covenant that the Lord has made with you in accordance to all these words’” (Exodus 24:7, 8 – notes and emphasis mine).

According to this passage, one of the aspects of the old covenant was that it was inaugurated through the blood of animals. We find this same idea written in Hebrews 9:18–22, where the author makes the concluding statement, “without the shedding of blood there is no forgiveness of sins.” It is no coincidence that, at both the beginning of the first (old) covenant as well as the start of the new covenant, there is mention of the “blood of the covenant.” In the old covenant, it was the blood of animals. Therefore, it is Jesus’ blood makes the new covenant new.

This change was prophesied long ago. In a messianic prophecies found in Isaiah 42:6 and 49:8, it says the Messiah would be given “as a covenant for the people.” In other words, Jesus, the Messiah, would become the covenant to us. Another interesting messianic prophecy is found in Daniel 9:27—“He will confirm a covenant with many for one week. In the middle of the week he will put an end to sacrifice and offering.” This may seem confusing at first, but should become clearer as we look at what Jesus did.

We know that the Last Supper was to symbolize His death, and it would be on the cross where His blood would be shed. So how could this change the covenants? (Again, we established that Jesus did not do away with the law on the cross, but rather our debt.)

As we learned, the sacrifice of animals was necessary during the old covenant. In fact, the whole sacrificial system, including the priesthood, was for forgiveness under that covenant. The priests would mediate on behalf of the people by presenting their sacrifices before God inside the Holy Place. However, that system was obviously flawed. Besides the fact that God promised to make a new covenant (Jeremiah 31:31–34), it was mediated by men who were temporary (they died), and flawed (they sinned), and the paid by insufficient blood (animals—which cannot pay man’s debt of sin). Then Jesus died and everything changed.

When He died, the temple curtain (that separated the Holy and Most Holy Places) was torn in two from top to bottom (Matthew 25:51). This very direct miracle interrupted the sacrifices, but for a moment, because a greater sacrifice had taken place. But, Jesus didn’t die because of His sins, but He died for our sins (Isaiah 53:5)! He became the sacrifice for us.

Instead of relying on the blood of animals, Jesus presents His own blood as payment. “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant” (Hebrews 9:12–15).

Not only did Jesus become the payment of the new covenant, but also the mediator. Psalms 110:4 (a messianic prophecy) said that Jesus would be “a priest forever.” As a result of Jesus’ sacrifice—and resurrection!—all of the flaws of the old covenant were covered. As Hebrews 7:23–25 says, “The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost, those who draw dear to God through him, since he always lives to make intercession for them.”

It is in this way that there is a new covenant in Jesus: His sacrifice and priesthood makes the first one obsolete (Hebrews 8:13). No longer do we need to sacrifice animals for our sins—Jesus paid it all! No longer do we need a human priest to mediate on our behalf—Jesus is our High Priest! This means that after three and a half years of ministry (half of seven), Jesus ended the need for sacrifices and offerings, by becoming the offering. This is what makes the new covenant new. What changed was our payment and our priest.

Did you notice that when Israel entered into the covenant with God, in Exodus 24, Moses poured the blood on the people (I know, gross isn’t it?). They started their relationship covered in the “blood of the covenant.” After the cross, we are to start our relationship with God covered completely in Jesus blood.

Yes, the new covenant is much better. Not because it might have done away with all the rules and requirements—because when you love God, His “rules” are not burdensome (John 14:15; 1 John 5:3). It is better because it is 100% effective. Because His sacrifice covers sins committed under the new and the old covenants. Because Jesus, our Creator, is our Sacrifice, our Savior, and our Mediator. The new covenant in Jesus’ blood is greater because it is the only way eternal life is possible. Praise God for the new covenant!

New Covenant, Part 2: What Has NOT Changed

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Jesus made it very clear that there was a new covenant in His blood. It was also very clear, in Jeremiah 31:31–33, that God would make a new covenant with His people. So there is no question that, in Christ, we are now under a new covenant. In that promise of a new covenant, however, we saw that both the old and the new covenant had the same relationship-based language (what the covenant was about): God would be our God, and we would be His people. Since that is the same, I wondered what else might be the same, and what has changed?

It is easy to assume that since the covenant is new, then everything is different. However, since we have already learned that the language is still the same, we must also be open to the likelihood that there are other aspects of the old covenant that have not changed. Indeed, in my study on the covenants, I have found that not everything has changed.

For instance, in the very beginning—the first mention of the covenant made with Abraham—God established that one of Abraham’s (and his descendants’) requirements for the covenant was circumcision. Many today believe that this requirement is no longer relevant. Yet, notice what Colossians 2:11 says: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, but the circumcision of Christ.”

This says that there still is a requirement of circumcision—just not the kind we assume. Paul describes this “new” idea of circumcision more clearly in Romans 2:28, 29—“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the spirit, not by the letter” (emphasis mine). He is describing an inward circumcision of the heart. And, believe it or not, this is what God truly desired in the old covenant. Consider these passages:

  • “Circumcise therefore, the foreskin of your heart, and be no longer stubborn” (Deuteronomy 10:16).
  • “And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live” (Deuteronomy 30:6).
  • “Circumcise yourselves to the Lord; remove the foreskin of your hearts…” (Jeremiah 4:4).
  • “Behold, the days are coming, declares the Lord, when I will punish all those who are circumcised merely in the flesh… all the house of Israel are uncircumcised in heart.” (Jeremiah 9:25, 26).

God still desires that we are circumcised in the heart—removing the selfishness and pride in our lives—which means not being stubborn towards Him, but loving Him with all our heart and soul.

Of course, I found that in most discussions of the new covenant, one thing is consistently brought up as being done away with: the Ten Commandments. Typically, the argument is made that the law was nailed to the cross and we are no longer under the law, but under grace.

First, it is true that the Ten Commandments were part of the old covenant (Exodus 34:27–29 says they are “words of the covenant.” See also Deuteronomy 4:13). However, in the promise of a new covenant (Jeremiah 31:31–33) we find the first chink in the armor of that argument: it does not mention that the new covenant will do away with the law, replacing it with grace, but instead, God says, “I will put my law within them, and I will write it on their hearts” (emphasis mine). According to this, the new covenant does not remove the law. If anything, the law will become more a part of us. Instead of being written on stones kept inside an ark that few people ever see, He desires to write it inside us. It will become something we want to do.

What about the text that says that the law was nailed to the cross? The text in question is Colossians 2:14. Interestingly, it does not say that the law was nailed to the cross, but that “the record of debt” that stood against us was nailed to the cross. The Greek word translated as “record” or “handwriting” is cheirographon, and literally means “a handwritten statement, especially a record of financial accounts.” According to the original language of the text, what was nailed to the cross was our debts, and its legal demands (death–Romans 6:23)—the things that really stand against us—not the law. Which makes sense. Christ’s sacrifice for our sins could only cancel our debt (paid for our sins) and not the law (which reveals our sins—see Romans 7:7).

But we are under grace now and not the law, right? This is based on the passage—“For sin will have no dominion over you, since you are not under law but under grace” (Romans 6:14). However, this text does not say that the law has been done away with, it only says that we are no longer under it. Plus, we cannot ignore the next verse: “What then? Are we to sin because we are not under law but under grace? By no means!” (Romans 6:15). In fact, an honest reading of Paul’s writings would reveal that, although we are no longer saved by keeping the law, the law still stands: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Romans 3:31. See also Galatians 3:17–19). Furthermore, Paul says that those who are not under the law are being “led by the Spirit” (Galatians 5:18), which still implies obedience.

Besides, if Christ death on the cross got rid of the law, why would He say, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17—emphasis mine)? Or, “If you love me, keep my commandments” (John 14:15)? In Jesus’ own words, He did not abolish, or remove, the Law, but fulfilled it and asks us to continue keeping it.

John teachings also contradict this idea: “And by this we know that we have come to know him, if we keep his commandments. Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him” (1 John 2:3, 4). He also says that when we love God we will keep His commandments and “his commandments are not burdensome.“ (1 John 5:2, 3).

Finally, if the law was gone and no longer part of the new covenant, then why are the end-time people of God described as those “who keep the commandments of God” (see Revelation 12:17 and 14:12)?

No, Jesus’ sacrifice did not remove the law. His sacrifice paid the debt that the law reveals in our lives. Therefore, the new covenant has not changed the law either—it still stands. Again, it makes sense. A covenant always includes the requirements for both parties. In both the old and new covenants, God’s part is being our God; He will protect us and is saving us. Likewise, our part is still loving Him with all our heart (circumcision of the heart) and following Him (obedience). The new covenant did not change this.

New Covenant, Part 1: How New Is It?

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In an upper room, hours before He would be crucified, Jesus was eating what many refer to as the Last Supper with His disciples. During that meal, Jesus took a couple of items from the meal and told His disciples how they would now symbolize aspects of His soon sacrifice: broken bread and poured out drink. As He took the cup and presented it to His disciples, He said something very interesting, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20). He told them that there was a new covenant in His blood.

His statement has brought out some very interesting ideas as to what the new covenant is and what it has replaced, or done away with. Needless to say, not all of the ideas that are taught agree with each other. It is easy to think that we can just pick one that sounds most logical (or suits our current thinking), but I am learning that merely choosing a side based on my own wisdom isn’t being a good student of scripture. I need to study for myself (like the Bereans of Acts 17:10, 11) and see what God says about the subject. So I did.

In order to keep this blog from becoming huge (it was a big study), I will share what I have learned over the next few blogs. In this one, I will start where I began with my own study by asking, if there is a new covenant, what was the old covenant?

First, a covenant in the Bible is an agreement between two people. In most cases in the Bible, two individuals are involved with each party having some requirements to hold up their end of the covenant. Once a covenant had been entered into, it could be broken (and often was) but breaking it came with consequences.

Now, of the many covenants of the Bible, not many really impact us today. There are covenants between two humans: Like the one between Laban and Jacob (Genesis 31:44 — however, this one was made based on lack of trust), or the one between Jonathan and David (1 Samuel 18:3).

There are also a few covenants mentioned between God and individuals: God made a covenant with Noah for deliverance from the flood (Genesis 6:18); He made a covenant with Abraham promising to make him a father of nations (Genesis 17:2, 4); and He made a covenant with Phinehas promising a permanent priesthood (Numbers 25:12, 13).

Finally, there are covenants made between God and a group of people (mainly the Israelites – see Exodus 31:16, 19 and 34:10 for examples). He made only two covenants that impacted all of mankind, one of which was promising to not destroy mankind again by a flood (Genesis 9:9–17). Yet, could any of these covenants be made new with Jesus’ sacrifice? How could they? None of these were impacted by the cross (ie: Jesus didn’t die to keep a flood from happening again).

However, the other covenant God made that impacts all of mankind is often missed. At first glance, it appears to be made with an individual, Abraham. However, it is also made with his offspring (some translations say “seed”). It may be easy to assume that Abraham’s offspring simply refers to the Israelites, but we must remember Galatians 3:29 — “And if you are Christ’s then you are Abraham’s offspring, heirs according to the promise.” Abraham’s offspring represents all who follow God as Abraham did—in faith. This covenant was not made with a specific nation, or a specific blood-line, but with all who chose to walk with God. In fact, as we read it, we will realize that entering into this covenant is entering into a relationship with God.

The foundation of this covenant is first mentioned in Genesis 17:7 – “And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offsprings after you.”

In this covenant God says, “I will be your God.” It is a covenant of relationship. And this covenant language continues throughout the Bible (here are a few examples):

  • Deuteronomy 29:12, 13 – “…that you may enter into the sworn covenant of the Lord your God, which the Lord your God is machine with you today, that He may establish you today as His people, and that He may be your God, as He promised you, and as He swore to your fathers, to Abraham, to Isaac, and to Jacob.”
  • Jeremiah 24:7 – “I will give them a heart to know that I am the Lord, and they shall be my people and I will be their God, for they shall return to me with their whole heart.”
  • Ezekiel 37:23, 26, 27 – “… I will save them from all the backsliding in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. … I will make a covenant of peace with them … My dwelling place shall be with them, and I will be their God, and they shall be my people.”
  • Zechariah 10:6 – “…and they shall be my people, and I will be their God, in faithfulness and in righteousness.”

Why do I believe that this covenant is the covenant that is made new? Besides the frequency of its language (especially when connected to a covenant) throughout scripture, notice what Jeremiah 31:31–33 says: “Behold the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that i made with their fathers … For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people” (emphasis mine).

Here is God’s promise to make a new covenant and notice how the language is very similar. We can already see some differences, yet the underlying relationship language is the same as the covenant made with Abraham. In addition, in Hebrews 8, when talking about the new covenant replacing the old covenant, the writer quotes this very passage!

Finally, this is what the last book in the Bible has to say: Revelation 21:3 – “And I heard a loud voice from the throne saying, ‘behold the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” When all is said and done—when sin is no more and the earth is made new—this is the relationship God will have with His people. It’s the same relationship spoken of in the original covenant with Abraham and his offspring.