We are going to pick where we left off in Part 2, talking about Paul and the New Covenant, which is the covenant in Moav. In 2 Cor 3.3-6 he refers to the “new covenant” when he contrasts the “letter” written on stone (the covenant at Sinai) with the “Spirit” of Torah written on the tablets of the heart of flesh (the covenant in Moav-Deut 30.6; Heb 8.7-13). Galatians 3.10-13 alludes to the two covenants. He says that the Messiah has redeemed us from the curse. Rashi, a famous rabbi around a thousand years ago, tells us the word “besides” in Deut 29.1 distinguishes the covenant in Moav from the curse of the law . In Galatians 4.16-31, Paul plainly compares the covenant at Sinai with the covenant in Moav. The Book of Hebrews is filled with references to these covenant’s. In Heb 8.1, Paul begins with “the main point” then quotes all of Jer 31-34 regarding the “new covenant.” From Heb 8.8-11 to the end of the book, he compares the first covenant in Sinai with the second covenant in Moav (Heb 8.6,7,13; Heb 9.1,15; Heb 10.9). This second covenant (in Moav) differed from the first (at Sinai). The first covenant at Sinai was ratified with the blood of bulls (Exo 24.5-8), the second covenant was ratified with the blood of Yeshua (Heb 9.12-24; Luke 22.20). The Torah was not changed by the new covenant in Moav, it was repeated within it and had better promises. In Heb 3.7 through 4.10 he says the “rest” we enter into is like the entry into the land which took place at the death of Moses after making the covenant in Moav. Read Deut 34.1-12 and look up the names there.
The bottom line is that all of these Scriptures, and many more we could show, all come back to the covenant in Moav. There is a prophecy in 2 Maccabees 2.1-8 that says that the prophet Jeremiah hid the Tabernacle, or the Mishkan, and the Ark of the Covenant from the approaching Babylonians in Mt Nebo, meaning “prophet.” This is an allusion to Jeremiah and the new covenant, which places the Torah (the Ark) “in our hearts.” Again, this is tied in with the covenant in Moav and Moses. According to this book, all of these items will be revealed to the world at the regathering of Israel, another allusion to the covenant in Moav. In conclusion, we have two covenants in the Torah. The new covenant in Moav (Deut 29.1) is distinguished from the “curse” of the first covenant at Sinai. This new covenant is tied in with the work of Yeshua who is the “surety” of this covenant and the mediator. The new covenant in Moav involves a change in the heart and inner desires and it also involves the planting of the Ruach Ha Kodesh (Holy Spirit) to guide us in those desires to become Torah observant. This covenant has been offered to Israel as a nation at least three times: upon entering the land (Deut 29); upon returning to the land (Jer 29.10, 31.27-34); and the first coming of Yeshua (Matt 26.27-29). While Israel as a nation cannot enter into this covenant until Messiah returns because they rejected it, individuals may enter into it, becoming citizens in the kingdom of Heaven that has not been fully established yet. The new covenant is God writing his Torah (meaning “teaching and guidance”) on our hearts. He can do this because he ratified it with his work on the cross, by his blood, being the pure “seed of the Father” (Heb 9.12-24, 13.20, Luke 22.20). This fulfills his promise to Abraham where his seed )Gal 3.16) would bless the nations (Gen 12.1-3). The Ruach Ha Kodesh was poured out in Acts 2 and also on the Gentiles in Acts 10 with Cornelius. This covenant was cut and ratified like the covenant with Abraham, but not with the blood of bulls, goats, sheep or birds, but with Yeshua’s pure blood (1 Pet 1.19). This new covenant is repeated in Ezekiel 36.22-38. The ultimate outcome of this covenant does not depend on Israel or their obedience, but on God and his faithfulness to confirm Israel as his people, gathered from all nations. Gentiles are grafted into this covenant made with Israel by faith through Yeshua the Messiah (Rom 11.1-36).
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