Hier die zweite Hälfte der Auszüge:

Extract 4

This New Covenant is defined, first negatively, then positively.

Negatively, "Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt," --tender and loving words,-- a picture of a parent taking the child by the hand, guiding it, upholding it, lest it stumble or fall.

Positively, "But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more."

Three characteristics will the New Covenant possess, as distinguished from the Old: inwardness, universal knowledge of God, forgiveness of sin.

First, inwardness: "I will put my law in their inward parts, and in their heart will I write it." No longer will the law be inscribed on tables of stone, but on the tables of the heart. The New Covenant does not mean so much the giving of a new law as the imparting of a new inner motive force that will make possible obedience to the spirit, the permanent, eternal element of the old law.



Extract 5

It is true that Jeremiah's horizon is the nation; all of this future blessedness is promised only to Israel and Judah; but it is only a question of time until the larger universal conception shall find expression. The hour will come when a Voice will be heard, "Neither in this mountain, nor in Jerusalem, shall ye worship the Father." Jeremiah himself foresaw the day when "unto thee shall the nations come from the ends of the earth."^{[Jeremiah 16:19]} With him, "the religion of the Hebrews began to burst its national bonds and to become a universal world-religion."

Not until Christ came did Jeremiah's words find their realization. Then, in so remarkable a manner did Jesus fulfil the prophet's ideal, that Jeremiah has been styled "emphatically the one Christian before Christ."

When Christ instituted the sacrament of bread and wine, the central words in that ordinance, "This cup is the new covenant in my blood,"^{[1 Corinthians 11:25; Luke 22:20]} carry us back to Jeremiah's prophetic vision. Jesus at once fulfilled and immortalized the New Covenant of Israel's prophet.



Extract 6

The analogy between the Old Covenant and the New is close. That at Sinai had been ratified by the blood of animals: "Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that Jehovah hath spoken will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold, the blood of the covenant which Jehovah hath made with you concerning all these words."^{[Exodus 24:6 ff]} As has been observed, a significant feature of "cutting a covenant" was always the sacrificial element -- passing between the parts of the animal sacrificed,^{[Genesis 15:17; Jeremiah 34:18 ff]} or partaking of a sacrificial meal,^{[Genesis 31:54]} or using blood in various symbolical ways. In the ratification of the Old Covenant at Sinai, half of the blood was sprinkled on the altar, and half on the people, perhaps to signify the mystical union of Jehovah and the people. Our Lord Himself is the sacrifice accompanying the making of the new covenant.^{[Hebrews 9:11-22]} It is ratified in His blood.

Through this "blood of the covenant,"^{[Mark 14:24; Matthew 26:28; Exodus 24:8; Hebrews 9:20]} the blessings of the new covenant, which is "not of the letter, but of the spirit,"^{[2 Corinthians 3:6]} are realized. The sacrifice on Calvary makes possible inwardness of religion, universal knowledge of God, and forgiveness of sin, which in turn make it possible for God really to be our God, and for us truly to be His people, obedient to His will. Through Christ's blood, the law of God is written inwardly on the heart; through His blood, we come into immediate knowledge of God; through His blood, sin is pardoned. This third blessing of the New Covenant is especially referred to in Matthew 26:28, "This is my blood of the covenant, which is poured out for many, unto remission of sins." The blood shed on the Cross gives the assurance of the fulfilment of the covenant-promise, "I will forgive their iniquity, and their sin will I remember no more."^{[Romans 11:27; Hebrews 8:12]}

Richter 13:16c     כי לא־ידע מנוח כי־מלאך יהוה הוא

@ Tanir 20.05.2008 12:40

Die Thora ist ewig, schreibst du. Durch Jeremia (und anderen) lässt GOTT, so stellt es sich mir dar, doch nach der Abfassung der Thora gerade SEINEM Eigentumsvolk noch sagen, dass ER einen neuen Bund mit ihm schließen wird.

An der von dir angegebenen Verknüpfung wird eine Verbindung von 5.Mo.29,28 zu Jeremia 31,31 hergestellt, also dass das Verborgene bei dem HERRN, unserem GOTT, steht. – Meinst du also, dass das Geschehen Jeremia 31,31 ff  z.Zt. noch verborgen ist und erst noch offenbart wird?

 Gruß! Rh