God Has a Covenant for You

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the common wealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments and ordinances, that he might create in himself one new man in place of the two so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:11-12). “Peace in our time! Peace with honor!” Those were the words of British Prime minister, Sir Neville Chamberlain, when he returned from conferences in Germany in September 1938. He was sure that he had stopped Adolph Hitler. Yet one year later, Hitler invaded Poland, and on September 3, 1939, Great Britain declared war on Germany. Chamberlain’s great peace mission failed. From 1500 B.C. to A.D. 850 there were 7,500 “eternal covenants” agreed upon among various nations with the hope of bringing peace, no covenant lasted more than two years. The only “eternal covenant” that has lasted—and that will last—is the one made by the eternal God, sealed by the blood of Jesus Christ. It is Christ’s peace mission that Paul explains in the following section. Note three very important words that summarize this great work. First, the word without, this is what the Gentiles were (2:11-22). The one word that best describes the Gentiles is without. They were without Christ (v. 12). The Ephesians worshiped their famous goddess, Diana. Those who claim that pagan religions are acceptable to God will have a problem here. Every unsaved person, Jew, or Gentile, is outside Christ. They were without citizenship (v. 12). God called the Jews and built them into a nation. Israel was God’s nation, in a way that was not true of any Gentile nation. They were without covenants (v. 12). While the blessing of the Gentiles is included in God’s Covenant with Abraham, God did not make any covenants with the Gentile nations. The Gentiles were “aliens” and “strangers”-and the Jews never let them forget it. Every good Pharisee prayed daily “O God, I give thanks that I am a Jew, and not a Gentile.” They were without hope (v. 12). Historians tell us that a great cloud of hopelessness covered the ancient world. Their philosophies were empty and their religions were powerless to help men face either life or death. Only Biblical Christianity can do that. They were without God (v. 12). It has been said that it was easier to find a god than a man in Athens. But the pagans did not know the true God. The first 11 chapters of Genesis; and from chapter 12 on (the call of Abraham), it is the story of the Jews. The Jews were in God’s favor 2,165 year; the Gentiles have been for the last 2,000 years. Second, enmity is the key word in this section (3:13-18). There was enmity between Jews and Gentiles (2:13-15). God had put a difference between Jews and Gentiles so that His purposes in salvation might be accomplished. Once those purposes were accomplished, there was no more difference (v. 14). The cost of destroying the enmity was the blood of Christ (v. 13). In Jesus Christ, Jew and Gentile become one (v. 14). The verb to make in v. 15 means “to create,” The Church, the body of Christ, is God’s new creations. There was enmity between sinners and God (2:16-18). Not only did the Gentiles need to be reconciled to the Jews, but both the Jews and the Gentiles needed to be reconciled to God (v. 16). As the Judge, He could have come to declare war, but in His grace, He came with the message of peace (v. 17, 18). Third, the word one, what Jews and Gentiles are in Christ (2:19-22). Paul gives three pictures that illustrate the unity of believing Jews and Gentiles in the Church. One nation (2:19a). Israel was God’s chosen nation, but they rejected their Redeemer and suffered the consequences. The kingdom was taken from them and given to the Church. In the Old Testament, the nations were reckoned by their descent for Shem, Ham, or Japheth. In Acts we see these three families united in Christ. Acts 8-Ham-Ethioian treasurer. Acts 9-Shem-Saul of Tarsus. Acts 10-Japheth-household of Cornelius. There is one family (2:19b). And one temple (2:20-22). Today God dwells in every believer, we are the temple of God. Have you personally experienced the grace of God? If you are a true believer in Christ, are you helping others to trust Him? Dr. Ken Copley is available for counseling, conferences, and local church meetings.

A New Look at God's Covenant

“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. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying. This is the blood of the covenant that God commanded for you. And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him (Hebrews 9:15-28). What a remarkable, essential book is Hebrews! More than any other in Scripture, it repeatedly affirms and underscores the superiority of Christ. It continually brings us back to the solid meat of Christianity, refusing to let us stay in the shadows looking for fulfillment in externals. Not even the Law represents God’s major message to humanity, as helpful and important is it may have once been. The Law brings to us the awareness of our need, but it does nothing to solve our deepest and most dreaded disease: sin. That takes blood…a certain kind of blood. And, as we will see in this passage, along with that blood comes an entirely new arrangement between God and humanity. This new arrangement is far superior to the rituals, regulations, and commandments of the Law. It is a “grace connection,” signed, sealed, and delivered in blood. First, look back. As we proceed, let’s keep in mind three things about the book of Hebrews. These will help us maintain a proper perspective. A. Its theme is the superiority of Jesus Christ. B. Its concern is that we rely on Christ’s finished work. C. Its emphasis is that we operate under a new arrangement. Second, a look at the blood (9:15:28). Offensive as it may sound to some; this is a blood-related subject. Note vv. 13-14. The blood relates to three things: the covenant, forgiveness, and salvation. We will consider each. A. As it relates to the Covenant (vv. 15-21). The term covenant is used no less than six times in this passage. In some instances it conveys the idea of “arrangement’; in other instances it conveys the idea of “will,” as in “last will and testament,” Under the terms of God’s plan, this will or new arrangement was signed, sealed, and delivered in blood. Leviticus 17:11. The old arrangement was preempted by something similar, but permanent: Christ’s blood and covenant. B. As it relates to forgiveness (v.22). This verse says two things. First, sin is a terrible offense. It is so offensive that it has blocked man from God; no other aspect of life leads to such separation. Second, forgiveness is a costly commodity. The proof of the awfulness of sin is God’s requirement that blood be shed for its cleansing. No blood, no forgiveness! B. As it relates to salvation (vv. 23-28). The first word in this passage is the beautiful connection therefore. Up until now, the writer has had us in a history lesson of blood, as well as giving us interesting contrasts between the old and new covenants. He presents two strong contrasts between the old days and the new days. First, Christ didn’t enter a holy place made with hands, but rather entered heaven itself (v. 24). Second, Christ did not offer Himself often, but rather, offered Himself once) (v. 25). In verses 27 and 28, in light of all he has presented, the writer offers a word of warning and a word of encouragement. The Greeks of the ancient world said, “Eat, drink, and be merry: for tomorrow you die.” Marcus Aurelius, a Roman, taught, “When one dies, his spark goes back and all that is left is dirt, ashes, bones and stench.” The writer of Hebrews says, “…It is appointed for men to die once, and after this comes judgment…” His word of warning is severe. God doesn’t care how religious or energetic we may be, how kind or good we are in attitude or action: He’s concerned that our hearts are washed in the blood of His Son. The reality of judgment awaits the person without Christ. In contrast, a word of encouragement is offered to the one who has become personally related to Christ. His judgment is behind him and his “salvation” (v.28) awaits him. He can therefore live and walk without fear. Third, a look at two abiding truths. A. Today’s sin is forgivable. B. Tomorrow’s judgment is escapable. Dr. Ken Copey is available for counseling, conferences, and local church meetings.

Christ's Covenant with His Church

“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain.’ But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. For he finds fault with them when he says ‘Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying ‘Know the Lord,’ for they shall all know me from the least to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more” (Hebrews 8:1-13). The eight chapters of Hebrews speak directly to the issue of the new covenant-the new arrangement-which is better than the old in every way. It all ties in beautifully with the things that have been said about Christ’s priesthood. In fact, since Jesus is now our bridge to the Father, He has become our guarantee of a better covenant (Hebrews 7:22). This assures us that whatever the agreement includes, our Savior is the One who makes it possible and the one who gives it validity. In this study, we want to understand more of what the new covenant is all about. One thing is certain: It’s so superior to the old that there is scarcely a comparison. First, Christ’s Priesthood: Better than the former. One of the reasons is the book of Hebrews addresses a question that continues to attract our attention, it frequently addresses and presents the answer to man kinds’ most basic problem” his sin. In ancient days, priests represented sinners to God by building a bridge, spiritually speaking, from man on earth to God in heaven. The problem with this method? The effect was never final. No matter how sincere or good the priest might have been, he could only carry blood to the altar to wash away the sins of the moment. In contrast, the great message of Hebrews is that in Christ we have as firm, permanent, and timeless solution to our most basic need (Hebrews 10:11-12). Second, Christ’s Covenant: Better than the old (Hebrews 8:1-13). Chapter 8:1-2 forms a transition between the explanations of Christ’s priesthood and His covenant. The beginning of chapter 8 reads “Now the main point in what has been said is this.” The writer then makes three summarizing comments: First, we have a high Priest: Second, He has sat down (with His sacrifice accomplished, He “has taken His seat at the right hand of the throne of the Majesty): third, He represents us in the throne room of God. The writer describes this place of Christ’s ministry as the true tabernacle. Let’s look together at the reasons it is better and the ways in which it was new. Note the reasons the arrangement is better (vv. 3-9). It is reality, not a representation (vv. 3-5). For years under Moses, the priests operated within a shadowy outline of types, concepts, and representations (Hebrews 10:1); but when Christ entered the heavens on our behalf, He stepped into reality. It is faultless, not faulty (vv. 6-9). The old covenant was not sinful, but less than the best. Jesus brought in a brand-new arrangement that was sinless and offered the promise of righteousness. Here are some ways the arrangement is better (vv. 10-12). Four are offered, and they respond to man’s most anguished feelings regarding God. 1. It offers internal motivation and power instead of external lists (v. 10a). This answers the feeling, “I can’t measure up.” 2. It is based on as close relationship instead of one that is fearful or distant (v. 10b). This answers the feeling. “I am afraid; God scares me, and He keeps me at a distance from Himself.” 3. It provides confidence and assurance instead of insecurity and uncertainty (v.11). This answers the feeling, “I never know for certain just where I stand with the Lord.” 4. It emphasizes forgiveness and mercy instead of failure and wrong (v. 12). This answers the feeling, “I am guilty as charged and can’t solve the sin problem.” In verse 13, our attention is drawn to three points which characterized the old arrangement at the time this letter was written: it was obsolete, growing old, and ready to disappear. In the first century, the readers understood the writer to be saying that the old covenant was about to vanish and they had to accept that reality. Third, Christ’s life: Better than the flesh. Two contrasting applications can be drawn from this study. My old flesh stains my soul with permanent dark shadows of sin and death; Law condemns. Christ’s new life takes my darkness and makes it the basis of my being able to grasp grace; grace rescues. Dr. Ken Copley is available for counseling, conferences, and church meetings.