DEFINING OUR COVENANT
#714 DEFINING OUR COVENANT
Scripture Hebrews 8:1-13, NIV Orig. 8/16/1964
Rewr. 6/2/1978
Passage: 1 Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, 2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being.
3 Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. 4 If he were on earth, he would not be a priest, for there are already priests who offer the gifts prescribed by the law. 5 They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.”[a] 6 But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises.
7 For if there had been nothing wrong with that first covenant, no place would have been sought for another. 8 But God found fault with the people and said[b]:
“The days are coming, declares the Lord,
when I will make a new covenant
with the people of Israel
and with the people of Judah.
9 It will not be like the covenant
I made with their ancestors
when I took them by the hand
to lead them out of Egypt,
because they did not remain faithful to my covenant,
and I turned away from them,
declares the Lord.
10 This is the covenant I will establish with the people of Israel
after that time, declares the Lord.
I will put my laws in their minds
and write them on their hearts.
I will be their God,
and they will be my people.
11 No longer will they teach their neighbor,
or say to one another, ‘Know the Lord,’
because they will all know me,
from the least of them to the greatest.
12 For I will forgive their wickedness
and will remember their sins no more.”[c]
13 By calling this covenant “new,” he has made the first one obsolete; and what is obsolete and outdated will soon disappear.
Purpose: To aid my people in coming to grips with the reason for an open and avowed response to God as Sovereign Lord of the Universe.
Keywords: Covenant Response Worship Fear Trust Unbelief
Introduction
Every person in our city who awoke from a night of slumber, awoke to the stark realization of choice. They, in that fleeting moment, made a decision relative to worship. Too often, even such a matter of import is made on the basis of our prejudices rather than our principles.
To Nietzsche, the worship of God was “a slave morality.” To Marx and Lenin, it was the “opiate of the people.” It really doesn’t matter what men such as these thought in their prejudices. It doesn’t matter that their decision was not indecision but wrong decision. It does matter, however, what happens to the people of this present age. We who are beset still, not by indecision but by wrong decision. To decide not to decide is nonetheless a decision.
Most of those people who made that decision relative to worship decided against it. Do they not know that the risen Christ is the One, who, in every age has inspired the nobler actions and energies, even courage, in the lives of people such as they?
Face it! Part of the blame must lie at the door of the church. We leave the impression at times that we are a splinter group standing in reaction and opposition to those revolutionaries who would change the world. Do you not remember? Have you forgot? It is the world, secularism, that is reactionary. Christianity, when authentic, is the true revolutionary. The book of Acts calls to us, demanding our attention, and reminding us that the early church was busy, “turning the world upside down” (Acts 17:6).
The real church has been seen, not in the regal splendor of Rome, or the orthodox complexity of Brandenburg, but rather, the real church has been seen when simple people committed themselves to a profound Christ, and were willing to pay the price of revolution. You are one of the ones who showed up for worship. Why have you come? Is it as reactionary, or revolutionary? Is it to stand apart in your own prejudices, or to stand together, with others of like faith? To stand together means to stand for something, for what Christ wills for us.
I. We May Define Our Covenant by Pretending to Ignore God. Hebrews 8:2, Jesus is called “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” The implication of this is that our read burden will be to escape man’s debilitating humanist values. Illustration: We remember that part of the message of Miguel de Cervantes in “Don Quixote” was of a man whose reading encouraged him to be a pretender. Fancying himself to be a knight, he fought with windmills pretending them to be giants. He drove flocks of sheep askew, pretending that they were armies of foot soldiers.
We pretend that Man’s values take precedence over God’s values. Mark 8:17, “Why reason ye, because ye have no bread? Perceive ye not yet, neither understand? Have ye your heart yet hardened? Having eyes, see ye not? And having ears, hear ye not? And do ye not remember?” Beware leaven. We forget bread.
It was clear at this point in time the values of the disciples were not those of their Lord. But see how this clearly changes with enlightenment. Romans 8:5, “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.”
It is this disdain of God’s values that turned people to other gods. The ever-present god of materialism. Illustration: They heed the philosophy of the rich, young ruler. Be as good as you can, but remember that you have a living to make. Illustration: They are tempted to the arrogance of wealth such as Ananias and Sapphira. Earn the respect of others if you can, but remember that respect doesn’t feed empty stomachs.
Or the orgiastic gods of sensual pleasure. Illustration: King David’s sensual conduct would have been right at home in this contemporary age. Anything is all right if it gives me pleasure. Who cares if another slob dies on the field of combat. He would die sooner or later anyway. Finally, however, David’s sin had run the gauntlet of dissolution. He lied, cheated, committed adultery, and killed, all the while worshipping at the altar of sensual pleasure.
They all pretended to ignore God. The rich young ruler acknowledged his paltry goods. Ananias and Sapphira paid for their indiscretion with their lives. David faced the searing denunciation of Nathan.
II. We May Define Our Covenant by Pretending to Fear God. Hebrews 8:5 “. . . As Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern.”
Pretense in the fear of God is no better than pretense in ignoring God. Illustration: In Jesus’ parable, a father gave his two sons instructions. One claimed obedience but did nothing. The other disdained his father’s instruction, but later did as he was told.
Let’s be sure that fear is in proper perspective. Solomon in Ecclesiastes 12:13, “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” Jonah 1:9, “. . . I am an Hebrew, and I fear the Lord, the God of heaven, which hath made the sea and the dry land.” Psalm 111:10, “The fear of the Lord is the beginning of wisdom.”
Illustration: Ann came home deeply burdened about child expelled less than one week before school was out. They don’t believe the officials will do what they say they will do. Because their parents don’t do what they say.
Our text speaks of a Higher Relationship. Certainly, the scripture speaks of our sin. The eye of faith sees beyond the sin to forgiveness. Beyond that even, to deliverance from the burden of sin.
Illustration: God’s idea of relationship is not that of groveling in the grime of sin/confession/forgiveness. It is, then, not enough to rely on fear. A later chapter in this Book of Hebrews will tell us of the priest who “stood daily ministering and offering oftentimes the same sacrifices which can never take away sins.”
III. The Only Proper Basis upon which a Covenant with God Can be Defined is the Basis of Trust. Hebrews 8:7, “. . . If the first covenant had been faultless, then should no place have been sought for the second.” Hebrews 8:10, “This is the covenant that I will make . . . after those days, saith the Lord; I will put my laws into their minds, and write them into their hearts: and I will be to them a God, and they shall be to me a people.
Trust begins with the integrity of the subscriber. Numbers 23:19, “God is not a man that he should lie: . . . hath he said, and he shall not do it?” Psalm 89:1, “With my mouth will I make known thy faithfulness to all generations.” Hebrews 6:17f, “Wherein God, willing more abundantly to show unto the heirs of the promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in the which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul.”
Trust continues its claim through the reliability of the Testament. The Word is from God and His is Truth. Do we believe, however, that the Word has been fairly and accurately communicated? Psalm 19:7, “The testimony of the Lord is sure, making wise the simple.” Proverbs 3:3, “Let not mercy and truth forsake thee: Bind them about thy neck; write them upon the table of thine heart.” Revelation 19:9, “These are the true sayings of God.”
Trust is limited to the volition of the heir of its promise. The promise says, “ye shall know the truth and the truth shall set you free.”
But what are you willing for that promise to mean?