[The Old Covenant and New Covenant]
Behold the days come, saith the LORD, I will make a new covenant with the house of Israel and the house of Judah. Not like the covenant I made with their ancestors when I took his hand out of the land of Egypt, my covenant they brake, although I was an husband unto them, saith the Lord [Jeremiah 31:31-32].
COVENANT: The dictionary defines covenant as follows: Action and effect of compromise. convention, agreement between two or more parties. In other words, a formal, solemn and binding specifically to comply with any action or transfer assets, usually modified under certain conditions. The Bible is actually a pact that reveals what God will do for his people and under what conditions. Many scholars prefer the terms Old and New Covenants instead of Old and New Testaments. Indeed, the Old Covenant contains various covenants under, some are conditional and other stalwarts.
is the agreement that expresses the special relationship between Yahweh and his people and outlines the shape and structure of biblical religion in both testaments. The Hebrew word (brit) appears 285 times in the Old Testament and the Greek word (diatheke) 33 times in the New Testament, both are translated covenant.
Human Covenants
The deal is always a mutual agreement between two or more partners that binds and forces a mutuality of benefits and obligations. Not only is seen in bilateral agreements, but also made between groups [Joshua 9:15] [Obadiah 7]. The Old Testament gives several examples of human covenants:
Betrothal: Marriage is a covenant [Malachi 2:14] [Ezekiel 16:8].
Family relationships: Through a covenant, Jacob and Laban enter family relationships [Genesis 31:44-54].
friendly relations and union commitment for life: In a covenant, Jonathan sealed with a gift the gift of his life to his friend David [1 Samuel 18:1-4] [1 Samuel 20:4-17].
Promises of good relations and mutual obligations: Abimelech and Isaac did a non-aggression pact [Genesis 26:23-33]. Recognition
property: Abimelech and Abraham made a covenant ensuring that Abraham is the owner of a well [Genesis 21:22-34].
commitment of political support: Abner David is committed to fight for it king of all Israel [2 Samuel 3:12-21]. Commitment
release of slaves: Zedekiah is committed to the rich of Judah to free their slaves [Jeremiah 34:8-22]. Treaty
a vassal king with a sovereign king: The king of Judah was submitted to the king of Babylon [Ezekiel 17:11-21].
CONCEPT IN THE OLD TESTAMENT THEOLOGICAL
ADAM
Although the word is not used in [Genesis 1-3] and displayed all the traditional elements, the Old Testament refers again to the relationship between God and Adam as a covenant [Hosea 6:7]. Adam was established not only as individuals but as representative of all men [Romans 5:12]. Saturday was the sign of this covenant [Exodus 31:12-17].
talk is often Adamic covenant as a covenant of works. However, it would be more accurate to call the Adamic covenant as a covenant of obedience, since God as the God of all grace [1 Peter 5:10], manifests his grace in all his works [Psalm 145:13, 17], but demands obedience of Adam [Genesis 1:29-31] [Genesis 2:9, 16], the obedience that God expects of man must be the result of trust and faith in Him and His Word [Hebrews 11:6] [Genesis 3:1], and should be expressed in obedience [Genesis 1:28] [Genesis 2:15-17] [Genesis 3:11, 17]. The covenant with Adam, included also its location in a chosen place called the Garden of Eden [Genesis 1:27] [Genesis 2:8] and creative power to produce a holy seed [Genesis 1:26-28] [Genesis 2:18-25] [Genesis 3:15] [Genesis 5:1-3] [Genesis 4:1].
NOAH
The first use of the word covenant (brit) appears in connection with Noah [Genesis 6:18] and implies benefits for the whole family. This covenant is developed in [Genesis 9:1-17] which applies to all the descendants of Noah and all living things. In this case, the grace promised is not dependent on a good understanding and positive response by all beneficiaries. Which is an everlasting covenant is the rainbow sign [Genesis 9:12-13]. It is rooted in divine grace [Genesis 6:8] [Genesis 9:1-3] requires a faith that is expressed in obedience [Genesis 9:4-6] [Hebrews 11:7] and the responsibility of producing a holy seed [Genesis 9:1, 7] is eternal [Genesis 9:12, 16] and implies a universal blessing [Genesis 9:1,11,16]. Can be considered as a renewal of the covenant with Adam and a preview of the covenant of salvation with Abraham [Isaiah 54:9,10] [1 Peter 3:20, 21].
ABRAHAM
In the covenant with Abraham, renewed with Isaac and Jacob, we have the classic expression of the divine covenant [Genesis 3:16-18], and was broadcast on two traditions [Genesis 15] [ Genesis 17).
promised blessings include:
1] - A holy and numerous offspring
2] - The possession of the land of CANAAN
3] - Reconciliation with God.
The third promise is expressed in [Genesis 17:7] I will be your God and your descendants after you, and shows that, as in the case of Adam and Noah, the divine covenant is not limited to the relationship between God and the individual who originally received the promises. However, the exclusion of Ishmael [Genesis 17:18-21] and Esau [Romans 9:6-13] shows that even in the Old Testament physical descent does not ensure automatic compliance with all the blessings promised in the covenant. The promises are fulfilled for the children's children, but on the condition of having an attitude of faith toward God and are qualified as those who keep his covenant, and those that remember his commandments to do them [Genesis 17: 9] [Psalm 103:17-18] [Romans 4:13].
[Genesis 17] emphasizes the fact that the covenant with Abraham is everlasting [Gensis17: 7-9, 13, 19] [Galatians 3:16-18] [Hebrews 13:20], and sets the CIRCUMCISION as a sign of it. Although the covenant with Abraham highlighted the requirement of faith remains force the necessity of obedience as the inevitable expression of a sincere belief [Genesis 12:4] [Genesis 17:1] [Genesis 18:19] [Hebrews 11:8, 17-19]. Although the covenant with Abraham is unique and limited, the context shows that God had given a universal blessing [Genesis 12:3] [Acts 3:25].
ISRAEL
The mediator of the covenant God made with the people of Israel at Sinai was Moses. This agreement was a renewal and development of the covenant with Abraham [Genesis 15:13-21] [Exodus 2:23 - 24] [Genesis 3:15-17] [Genesis 6:4-8] [Genesis 32:13] [Leviticus 26:40-45] [Deuteronomy 4:29-31] [Psalm 105:8-11, 41-45] [Psalm 106:45]. The essential continuity of this covenant with the previous highlighted in the following:
1] - is a pact rooted in divine grace [Deuteronomy 9:4-6] [Ezekiel 16:1-14] [Ezequiel 20:4-8].
2] - insists on an attitude of faith by the man [Exodus 30:4, 31] [Exodo14: 31] [Numbers 14:11] [Numbers 21:9] [Deuteronomy 1:31] [Deuteronomy 9: 23] [Hebrews 11:23-29].
3] - requires that faith is expressed in a radical obedience and wholeheartedly [Exodus 19:5 - 6] [Exodus 20:2] [Exodus 24:7] [Deuteronomy 6:4 - 5] [Exodus 10:16].
4] - Always include spiritual reconciliation with God as the fundamental promise of the covenant [Exodus 6:7] [Deuteronomy 29:12-13].
5] - Hold on as normal holy offspring [Deuteronomy 6:7] [Deuteronomy 29:29]
[Deuteronomy 30:6], although this is never automatic [Deuteronomy 32:5 - 6, 15].
6] - Keep the ultimate goal of universal blessing [Exodus 19:5 - 6] [1 Peter 2:9] [
Numbers 14:21].
The main new elements expiration or development in the covenant with Israel found that:
1] - For the first time God established his covenant with a nation [descendant of Abraham],
[Exodo1 :1-7]
2] - multiply and develop the provisions of the covenant in the ACT [Exodus 20] [Deuteronomy 32] to become the constitution of the new nation.
DAVID
The covenant made with David develops the old promise of a holy [Genesis 3:15] [Genesis17: 7]. It was announced in [2 Samuel 7:12-17] [1 Chronicles 17:10-15] and is remembered with joy in [Psalm 89:3 - 4, 26-37] [Psalm 132:11-18] [2 Samuel 23:5]. Ultimately it is the messianic [Isaiah 42:1, 6] [Isaiah 49:8] [Isaiah 55:3 - 4] [Malachi 3:1] [Luke 1:32] [Acts 2:30-3]. The Servant of the Lord is called covenant [Isaiah 42:6], since it incorporates all the blessings and fulfill all the stipulations. The Davidic Covenant marks a particular development within the overall context of the Mosaic Covenant and should not be considered entirely parallel with that.
THE NEW COVENANT
The New Covenant promised in [Jeremiah 31:31-34] is another renewal of the covenant with Abraham and Israel. Continuity with previous agreements shown in the following facts:
1] - is the same God who establishes the covenant [vv 31-33).
2] - is made with the same people [vv. 31-33].
3] - The provisions essentially cover the same old law [v. 33].
4] - The fundamental promise is the same: I will be your God and you shall be my people.
The new elements in the renewal of the covenant stress:
1] - A deeper internalization of the Act [Deuteronomy 6:6 - 7] [Psalm 37:31].
2] - A new moral force and internal that is the New Covenant [Ezekiel 36:27] [Romans 8:38
3] - A new concept on the universality of knowledge of God among his people [Jeremiah 31:34].
THEOLOGICAL CONCEPT IN THE NEW TESTAMENT
The Promise of a New Covenant [ie, a decisive and final renewal of the everlasting covenant] was fulfilled in Jesus Christ [2 Corinthians 1:19 - 20]. As the second Adam [1 Cor 15:45] and image of God [Colossians 1:15], Jesus meets the requirements of the covenant by all men and thus renews the divine image in man [Romans 5:12-21 ] [2 Corinthians 3:18]. Christ is the Church in that nothing can prevail [Matthew 16:18], and we are subjected to a washing with water and immortal life-giving, as in the case of Noah [1 Peter 3:20].
In Christ, the promises of the covenant made with Abraham [Luke 1:54 - 55, 72-75] and David [Luke 1:68-71] and the stipulations of the Mosaic Covenant with Israel [Matthew 5 : 17 - 18]. The New Covenant is based on the blood of Christ, the Mediator [Hebrews 12:24], who identified this covenant [Luke 22:20] [1 Corinthians 11:25] with the Eternal Covenant [Matthew 26:28] [Mark 14: 24].
Since the New Deal represents a confirmation of the Eternal Covenant, the promises and provisions fundamental agreements remain in force earlier [Ephesians 2:12] [2 Timothy 3:15-17]. The people of God still called Israel [Galatians 6:16], and developed from the core of Jewish believers [Romans 11:1-6]. However, OLIVE were torn off the unbelieving Jews and grafted [Romans 11:7-24] and become members of the family of God [Ephesians 2:11-22] to the Gentile believers. Remains in effect a duty to raise a holy seed [Titus 2:14] [1 Peter 2:9], and now this duty includes the work of evangelization [Matthew 28:19 - 20] [1 Corinthians 4:15] [Deuteronomy 6:7 -9].
The New Covenant highlights especially the great development of the ministry of the Holy Spirit [Acts 2] [2 Corinthians 3:4-18]. Hebrews explains the superiority of the new covenant [Hebrews 9:16 - 17], and both there and in [Galatians 3:15-17] the guarantee of the covenant is the death of Christ, because the will to death is confirmed. Its purpose is also accentuated by the use of the concept of a will, which is another meaning of the Greek diatheke.
But now it is more excellent ministry, inasmuch as He is the mediator of a better covenant, established upon better promises. For if that first covenant had been faultless, no place have been sought for the second. Because finding fault says: Behold the days come, saith the Lord, when I will make with the house of Israel and the house of Judah a new covenant not like the covenant I made with their fathers when I took them by the hand out of the land of Egypt, because they continued not in my covenant and I regarded them, saith the Lord. Therefore, this is the covenant I will make with the house of Israel after those days, saith the Lord: I will put my laws into their minds and write it in their hearts, and be their God, and they would shall be my people, and not teach his neighbor, or a man his brother, saying Know the Lord, for all me know, from the least to the greatest. I will be merciful to their unrighteousness, and never again remember their sins and their iniquities. Saying a new covenant, he hath made the first old and what is obsolete and aging will soon disappear [Hebrews 8:6-13].
[Hebrews 8:10] describes many aspects of the Old Covenant, such as worship, regulations and rituals of the sacrifices of the tabernacle, examines the various places and the furniture of this ancient center of worship of the Old Testament . The author's purpose is twofold:
Compare
high priest's service in the sanctuary bajo el Antiguo Pacto con el ministerio de Cristo como sumo sacerdote en el santuario celestial bajo el Nuevo Pacto.
Mostrar que esos diversos aspectos del Antiguo Pacto prefiguran o tipifican el ministerio de Cristo, quien inauguró el Nuevo Pacto. Este artículo comprendía la relación entre esos dos pactos.
Bajo el Antiguo Pacto la salvación y la buena relación con Dios se producía mediante la fe expresada por la obediencia a su ley y a su sistema de sacrificios.
Continued. . .
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