A New Humanity

A New Humanity

It required three covenants to bring God’s redemptive plan for man to realization;

• the Abrahamic,
• the Mosaic, and
• the New Covenant.

The Abrahamic covenant is at the foundation of the other two. It took the Sinai covenant and the New Covenant to fulfill the Abrahamic.

If you thought God’s plan was to have a group of
racially select people walking the earth, being obedient
to laws carved in stone, you’ve not been paying attention.

God’s ultimate plan is to reverse the tragedy of Eden by creating a new humanity from the Last Adam. Just as Adam was the head of the humanity created through him, so Christ, the Last Adam, would be the head of a new humanity created in Him. Paul tells us,

By setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace [Eph 2:15 NIV]

Paul states that out of the two groups, Jew and Gentile, He would make in Himself “one new humanity.” This is a specific reference to the new humanity, consisting of the two groups, which comprised the old humanity, Jew and Gentile. However, in Him, those distinctions disappear.

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. [Gal 6:15]

In Christ Jesus, whether one is circumcised (a Jew) or uncircumcised (a Gentile), carries no significance. The only thing which has the power to make progress in Christ is a new creature. This new creature (or creation) is that which has been born from above. These new creatures in Christ, comprise the Israel of God, i.e., the new humanity, His Ekklesia, with Christ as its Head.

Earthly distinctions have no recognized standing. Paul clearly states that in Christ,

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. [Gal 3:28]

Unfortunately, some still seek to divide the Body of Christ by the distinctions of the old creation order. They rebuild the wall of partition between Jew and Gentile. They ignore the very words of Christ Himself when He prayed, “That they may be one, even as we are one.”

The Body of Christ cannot be rightfully fractured into schisms any more than the Godhead can. This division of the Body of Christ by earthly, fleshly standards is the work of the enemy to divide. This division makes it dysfunctional and ineffective.

Dr. Nichol, a messianic rabbi, has stated concerning the purpose of their “messianic synagogues,”

“That our congregations are little pieces of Israel – expressions first and foremost of Jewish peoplehood, though rooted in Messiah Yeshua.” (Dr. Nichol)
In a speech entitled, “The Unique Place of Gentiles in Messianic Jewish Congregational Life,” given at the Borough Park Symposium, October 22-24, 2012,

DO NOT MISS THIS! The stated purpose for their congregations, is that they should be, “Expressions first and foremost of Jewish peoplehood.” The phrase, first and foremost, should cause concern. This phrase means, above all other considerations, before anything else, primarily. These messianic assemblies, before anything else, are to be expressions of Jewish peoplehood. Oh yeah, let’s not forget to throw some Jesus (Yeshua) into the mix. Jesus appears to be nothing but an afterthought, playing second fiddle to the all important “expressions of Jewish peoplehood.” This is nothing but attempting to rebuild the wall of separation, demeaning the sacrifice of Christ. This attitude completely negates the work of Christ on the cross. It is nothing short of trampling underfoot the Son of God, and profaning the blood of the covenant [Heb. 10:29].

I am sorry if this sounds a little harsh. I have seen firsthand this worship of Jewishness, for its own sake. I am an eyewitness to this perversion. I lived in this ditch for several years. It is a hideous stain upon the witness of Christ. It gives the outer appearance of devotion to God through Messiah, but its true devotion (“first and foremost”) is to its own Jewishness. It is a whited sepulcher. This may not be true of all messianic assemblies, and I pray it is not. However, I have not seen one where it is not a problem. In Paul’s day, being Jew or Gentile, slave or free, male or female, were three of the main social dividers. These distinctions were how people were judged and how it was decided what place in society they should occupy.

In Christ, the dividing distinction,

There is no difference of standing in Christ for any of these above, or any others than may exist in society, i.e., racial or financial distinctions. The only matter of consequence is whether one is born of the Spirit of God, hence being a new creation in Christ, i.e., being a member of this New Humanity. For this newly Spirit-born one, all things become new.

Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. [2 Cor. 5:17]

Why do so many seek to make an idol of the old fleshly identity, when God has provided something more excellent?

How Would God Bring the Old Humanity Into the New?

The humanity springing from the first Adam could never attain a fellowship with its Creator on its own. Why? Each person, if left to himself, will choose darkness over light. He can be instructed in the ways of morality, i.e., taught right from wrong, but rebellion always lies just below the surface of the heart of man.

The heart is deceitful above all things, and desperately wicked: who can know it? [Jer. 17:9]

Hence, God must give humanity a new heart. How is He to do this?

God formally initiated this plan of the new heart, when He called a man named Abram out from Ur of the Chaldees. From him, God would create a people. Using this people as the nucleus, He would make a new humanity, whose hearts turned to Him and would give ear to His voice. However, He needed these people to understand their desperate condition. He needed them to understand their lack of righteousness and their need for redemption.

God knew one of the best ways for man to learn was through repetition. By repeating an act, He could instill in them the lessons needed. Through a mighty deliverance, He brought them out of slavery in Egypt, leading them to the base of a mountain in the Sinai Desert. There He called Moses, His appointed leader for the people, to the top of the mountain. He gave Moses ten laws inscribed in stone with “the finger of God.”

Using these ten as a foundation, God added many more to enable their society to be a true expression of righteousness. It truly could have been a righteous society, if they had been able to live by the laws and precepts of God. The purpose of the Law was not to make this people the envy of the world and revered as the most righteous of men. Its purpose was to show them how far they fell short of God’s perfect mark. The Law was to reveal their sin, this innate rebellion, and to cause them to desire to be delivered from it, just as they had been delivered from Egypt.

This Law could not make them righteous before God, on account of the weakness of their flesh [Rom. 8:3], nor could it make them spiritually alive to God [Gal. 3:21].

As a part of these laws, God gave them annual ceremonies, sacrifices, and festivals, which served as visual lessons, or shadows of good things to come. These ceremonies, sacrifices, and festivals served as the repetition needed to convey this message of coming salvation. They were to perform the same sacrifices and observe the same feasts every year. They were to contemplate the meaning of these annual observances that were tied to some great event in their collective life.

In doing so, they would begin to get a picture of what God was saying to them. In case they were not paying attention, which they often weren’t, He gave them prophets. They would not only speak for God, but would write down God’s message for future generations. The prophets gave this people a written record of God’s heart, message, and plan.

The most important message the prophets gave the people was concerning the Coming Anointed Redeemer-King, who would be one of their own. However, many did not understand what they needed saving from. Many thought their greatest need of deliverance was from their earthly enemies. They failed to understand the nature of God’s salvation. There was only a remnant who understood their need of deliverance from sin and death. The Sinai covenant was placed alongside the Abrahamic Promise [Gal. 3:19] to reveal sin for what it is, transgression [Gal. 3:19; Rom. 3:20, 4:15]. Our sin is not just a mistake, a misstep, a lapse in reason, or judgment. It might seem that way from our side. However, it is not important how we view sin, but how God sees it. It is a transgression against God’s holy Law, and can only result in death.

[Rom. 6:23]For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Also, John tells us,

[1 Jn. 3:4]
4 Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.

However, one’s own death cannot atone for sin. If it could, then each man would be his own savior, and all would go to heaven. No, a tainted, imperfect sacrifice is to be rejected. The sacrifices of the Sinai covenant were to demonstrate that only the blood of a perfect and innocent sacrifice can atone.

Many of the people began to think incorrectly, that the blood of bulls and goats could atone for their sin. What does any animal’s life-blood have to do with covering a man’s sin? Nothing!

Just as the animal had to be without blemish, so Christ Jesus, as God’s lamb, was perfect and without sin [2 Cor. 5:21]. Also, as the animal was innocent, having no connection to the sin of the one offering the sacrifice, Christ also, “Who knew no sin,” was made to be sin for us.

The animal sacrifices were only a shadow, a picture of the coming atonement for sin in Christ. It was in those yearly sacrifices that they were reminded of their sin and the coming atonement [Heb. 10:1-3].

All of the sacrifices of the Sinai covenant, with the testimony of the prophets, was to cause Israel to see with the eyes of faith that One would come who is innocent and guiltless of sin to make atonement [Isa. 53].

Over four hundred years of prophetic silence had passed, when suddenly a voice was heard in the wilderness crying, “Prepare ye the way of the Lord, make his paths straight!” This voice in the Judean wilderness began proclaiming,

7. There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
8. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. [Mark 1:7-8]

When Jesus came to John at the Jordan, he pointed to Jesus and proclaimed, “Behold the Lamb of God, which taketh away the sin of the world.” The One whom the sacrifices had foreshadowed and the prophets had foretold, the messenger of the covenant, the Servant and Arm of the Lord, had finally appeared. To validate John’s witness, after Jesus was baptized, the Spirit descended from heaven in the form of a dove, and rested upon Jesus. A voice was then heard from heaven saying, “This is my beloved Son, in whom I am well pleased.” When Joseph and Mary brought Jesus to the temple for His dedication, they came upon a man named Simeon. God had promised Simeon that he would see the Lord’s Messiah before he died. Simeon took the child into his arms, and said,

29 “Sovereign Lord, as you have promised, you may now dismiss your servant in peace.
30 For my eyes have seen your salvation,
31 which you have prepared in the sight of all nations:
32 a light for revelation to the Gentiles, and the glory of your people Israel.” [Luke 2, NIV]

Notice the last line. Simeon proclaimed that this child, the Lord’s Anointed, would be a light to enlighten the nations and would also be the glory of the people of Israel. However, he then spoke a word of caution to Mary.

34 Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against,
35 so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

Simeon told Mary that the baby he held in his arms is destined to cause the falling and rising of many in Israel. In other words, Simeon is prophesying that Jesus would be a stone of stumbling for some, causing them to fall, while He would be the great chief cornerstone for others, causing them to rise again. The phrase used here, “rising again,” is the same Greek word translated elsewhere for resurrection, while the word for fall means a crash or downfall. This fall is the same word used in Matthew 7:27 to describe the fall of the house built upon sand.

Simeon also stated that the child would be a sign spoken against. This sign is a token given by God. The child is a sign that God has come to His people, Immanuel. However, this sign will be “spoken against,” or contradicted. Jesus was rejected by many in His own day and has been refused by many in every generation.
He came unto his own but his own did not receive him. But as many as did receive him, to them He gave the right to be called the children of God.

The sword that would pierce Mary’s soul can be none other than the day when she stood outside the gates of Jerusalem, gazing upon the crucified body of her son. No doubt, nothing can describe the horror she felt seeing his bruised, battered, blood-covered and torn body hanging between heaven and earth.

The horror of what they did to Him physically, could only be heightened by the knowledge of His absolute innocence. She had watched Him grow from an infant to manhood, knowing that there was not a scintilla of rebellion in His heart. She knew He only loved His people and His God. She knew this was His life’s passion, and for that, they had Him executed as a criminal. To the leaders of that present society, He was a criminal, a rebel. They piped a tune, but He would not dance for them [Matt. 11:16-19].

Mary would not understand until later what would be the fruit of her horror. Just as a spear pierced the side of Jesus, bringing forth water and blood, so also a sword of grief pierced Mary’s soul, bringing forth the pain and horror of seeing the death of innocence.

Sometimes, those most intimate with God, pay the heaviest price; it is part of their fellowship in His sufferings.

The cross, then a symbol of shame, rebellion, and rejection, God turned into the symbol of man’s only hope. It is also of interest that it was in a garden that the First Adam chose to rebel against the Almighty. Likewise, it was in a garden that the Last Adam chose to submit Himself unto the Almighty, even to the death of the cross.

[Phil. 2:7-11]
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross
9 Wherefore God also hath highly exalted him, and given him a name which is above every name:
10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The disciples’ world came crashing down when their Master was crucified. Even though Jesus told them this would happen, they could not wrap their minds around it. It wasn’t what they were told was supposed to happen to the Messiah. They had been lead into a ditch by the Pharisees’ view of the Messiah. Many are still misguided by them to this day.

However, three days and three nights later, God birthed the beginnings of a new heaven and a new earth. For in the resurrection is found the beginning of a new creation. The resurrection brought forth the Last Adam, infused and animated by the very Life of God. The natural life contained in His blood had been poured out as an offering to God for the sin of man.

By the resurrection, He was raised a New Man, which had never been seen, nor ever existed before. Yes, some men had died and come to life again, such as Lazarus. However, they were raised up to the same corruptible life they had before; they would die again. Jesus was the Firstfruits of the dead. He was the first of His kind. This Last Adam was the First Man of a New Humanity of New Creations, known as the Israel of God [Gal. 6:15-16].

At the resurrection, Jesus began to rescue His disciples from the Pharisaical ditch. However, the rescue would not take effective hold until Pentecost.

Within 24 hours of His resurrection, He found two very confused and despondent disciples walking the road to Emmaus. Jesus approached and asked what they were discussing and why they seemed so sad. Not recognizing Him, they responded with something like, “Where have you been? Have you not heard about the things that have happened?” He responded simply, “What things?”

In relating the things that had just recently occurred, they said, “We trusted that it was He who was to redeem Israel.” Of course, they were correct. However, they apparently had a different view of what it meant to “redeem Israel.” These two were also walking in the Pharisees’ ditch. They continued to recount to Him all the events of the past few days.

I can imagine Him looking into their eyes, smiling and shaking His head in disbelief, saying,

“ . . . O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. [Luke 24:25-27]

He reminded them that the things which He suffered, first of all, were foretold by the Law and the Prophets. Secondly, His suffering was the door through which He was to enter into His glory. The cross was not only the entryway for Christ into His glory but it also destroyed the barrier to the New Humanity. [Eph 2:14].

This wall, or barrier Paul refers to existed in Herod’s temple. It was about five feet high and separated the Court of the Gentiles from the courts reserved for Israel. Positioned at various points in the wall were entrances. At these entrances were posted warnings carved in stone. The warnings written in Greek and Latin, read,

“Foreigners must not enter inside the balustrade or into the forecourt around the sanctuary.  Whoever is caught will have himself to blame for his ensuing death.” 

We must understand that this middle wall referred to by Paul, was a symbol of the separation that existed between Israel and the nations. The presence of this wall in the temple was a reminder to the nations, that although they were allowed to worship God in their own restricted, outer court, they could never get as close to God as Israel was. The nations had to worship God from a far-off, while Israel was allowed to draw near. However, through the death of Christ on the cross,

[Ephesians 2]
13 But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.
14 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility,
15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace,
16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.
17 He came and preached peace to you who were far away and peace to those who were near.

Paul’s point is that through the cross of Christ, those who were far off, but not too far for God to reach, He brought peace. For those who were near, but not near enough, He brought peace also. He reconciled both the Jew and the Gentile in His one body by the cross. In the cross, He slew the enmity, the hatred, between the two. In His death, from both Jew and Gentile, He created One New Humanity, the Israel of God.

When Jesus prophesied that not one stone would be left upon another [Matt. 24], this wall separating the Court of the Gentiles from the courts of Israel was included. As already mentioned, some in Messianic circles appear to desire to rebuild this wall of separation, denigrating the work of Christ Jesus upon the cross. How can they do this? This is done by seeking to re-establish the distinction between Jewish and Gentile flesh, when in truth, there is none.

How did He slay the hostility between the Jew and the Gentile in the cross? He leveled the field between them. [Gal. 3:22; Rom. 11:32]

For God hath concluded them all in unbelief, that he might have mercy upon all. [Rom. 11:32]

By concluding all men in unbelief, it places all men on the same level of need for redemption. In this way, no man is given any advantage over another. The Jew has no advantage due to his circumcision or DNA, and the Gentile is not hindered by his lack thereof. The only thing keeping either one from a living relationship with God is a lack of faith in Christ Jesus.

The only thing that matters is faith in God through Christ Jesus. This faith can only come through being born of God. It was no longer the birthright of the Jew to inherit the kingdom of God. Jesus told Nicodemus not to be amazed when he says, “You must be born (again, or)from above” to see or enter the kingdom of God.

It is no coincidence that both John the Baptist and Jesus the Messiah proclaimed the coming of the kingdom of God. During this same period, Jesus also announced the New Covenant in His blood. The two are connected and interrelated.

Jesus is the King of Israel, the son of David, sitting at the right hand of God, while He also is the embodiment of the New Covenant. The New Covenant is in His blood. Apart from His death, there is no New Covenant. When the Scriptures speak of the blood of Jesus, it speaks of His earthly life, for the life of man is in his blood [Lev. 17:11].

Jesus gave His life, His blood, as an offering to make atonement, reconciling us to God.

10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. [Rom. 5]
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. [2 Cor. 5:19]

The word for atonement (καταλλαγή katallagē; #g2644) can also be translated as reconciliation. This act of reconciliation was performed by God in Christ through the cross. The Life of His Only Begotten Son was given as an offering for our sin. In Christ, God reconciled or made atonement for the world to Himself, and has committed to His covenant people, the Israel of God, the Message of Reconciliation. He not only reconciled the world to Himself in the cross of Christ but also,

That he might reconcile both unto God in one body by the cross [Eph. 2:16a]

He reconciled both Jew and Gentile in His Body by the cross. The aforementioned wall of separation was demolished spiritually by His cross and physically torn down in the temple’s destruction in AD 70. He reconciled the Jew and the Gentile with each other, as well as reconciling them both to Himself in Christ. This reconciliation of the two was to create a new humanity, with Christ as its head. This plan of God to reverse Eden’s tragedy, was made known to His apostles. As Paul states,

9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ
10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. [Eph. 1:9-10, NIV]

His offering upon the cross was necessary to bring this reconciliation of man to God. God is creating a new heaven and a new earth [Isa. 65:17; Rev. 21:1]. In this new heaven and earth, there is a New Jerusalem [Isa. 65:18; Rev. 21:2]. Inhabiting this New Jerusalem is a new humanity, the Israel of God, who are new creatures in Christ Jesus. These are also living stones, being built into a habitation of God by His Spirit. [Eph. 2:22; 1Pet. 2:5]

Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. [Rev. 21:3-5]