Hebrew Roots

Judaism teaches that there is not a just man upon earth who does not sin: "He said to him, 'Indeed you have taught us, our master, for there is not a just man upon earth, who does good and does not sin'" (Talmud, Sanhedrin 100B) Abraham, Isaac and Jacob would not be able to stand against God's judgement: "If the Holy One, blessed be he, had entered into judgement with Abraham, Isaac and Jacob, they would not have been able to stand against the reproof" (Talmud, Arach 17A) Since man will always fall short of God's standard, Chesed (Mercy/Grace) was an important principle in early Judaism. Simeon the Righteous was of the remnants of the Great Assembly. He used to say, “On three things the world stands: On the Torah, On the Ministry, and on Chesidim (Acts of Mercy/Grace).” (m.Avot 1:2) The sages of the Mishnah ruled that the world is judged by Chesed: “All is foreseen, but freedom of choice is given; and the world is judged by grace ...

The New Covenant must be examined in light of the succession of Covenants that set the foundation for its arrival. When the all too familiar passages of Jeremiah 31:31, Ezekiel 11:19 and Ezekiel 36:26-27 are read in isolation from the context of their respective chapters, we feel we have a solid grasp of what it represents. Jeremiah 31:31-34 is frequently reviewed because a reference is made in the book of Hebrews. After the narrative makes its strategic inclusion of a few declarative statements found in Jeremiah, it moves on, leaving behind the context of Jeremiah 31 as a whole. When the context is restored and entire chapters are read, elements completely foreign to our paradigm begin to surface. A consistent theme can be identified, appearing throughout the text in every chapter making reference to the New Covenant. While the Book of Hebrews has done well to reveal the spiritual insights behind the changes introduced by the New Covenant, unfortunately it has set a precedent for co...