聖書研究： 新しい契約とは何ですか？

The new covenant mentioned in the Bible is a powerful expression of God’s love and desire for reconciliation with humanity. It represents a renewed relationship between the Divine and His creation, one that addresses the deepest longings of the human heart.

The concept of the new covenant finds its roots in the prophecy of Jeremiah, who spoke of a time when God would establish a new covenant with His people, one that would be fundamentally different from the covenant made at Sinai (Locatell, 2015, pp. 1–14). This prophecy, found in Jeremiah 31:31-34, speaks of a covenant where God’s law would be written on the hearts of His people, rather than on tablets of stone.

歴史的に私たちは、この概念がイスラエルの人々にとって大きな混乱の時代に出現したことを理解しなければなりません。 古くからの契約は、神聖で有意義なものであったが、民によって繰り返し破られた。 エレミヤを含む預言者たちは、人間の本性そのものを変える神とのより強力で内面的な関係の必要性を認識しました。

In the fullness of time, this new covenant was inaugurated through the life, death, and resurrection of Jesus Christ.この新しい契約は、赦し、和解、内なる変換のための基本的な人間の必要性に対処する。 それは人間の精神の最も深い凹みに語りかけ、希望と再生を提供します。

The new covenant is not merely a set of external rules or rituals, but a living, dynamic relationship with God. It is characterized by the indwelling presence of the Holy Spirit, who empowers believers to live in accordance with God’s will (Gane, 2004). This internal transformation is crucial, as it addresses the root causes of human sin and alienation from God.

The new covenant extends beyond the boundaries of national Israel, embracing all who put their faith in Christ, regardless of their ethnic or cultural background (Derouchie, 2015, p. 445). This universality reflects God’s love for all of humanity and His desire to reconcile all people to Himself.

The new covenant does not nullify God’s promises to Israel, but rather fulfills and expands them. As the Apostle Paul explains in his letters, the new covenant incorporates Gentile believers into the family of God, making them fellow heirs of the promises given to Abraham (Derouchie, 2015, p. 445).

The new covenant represents God’s ultimate plan for human redemption and restoration. It offers forgiveness of sins, intimate knowledge of God, and the empowerment to live a life pleasing to Him. As we reflect on this magnificent gift, let us be filled with gratitude and awe at the depths of God’s love and wisdom in providing such a perfect solution to the human condition.

We must recognize that the new covenant, while distinct, is not entirely separate from the old. It is, in many ways, the fulfillment and perfection of what was foreshadowed in the old covenant (Otto, 2006, pp. 939–949). this continuity is essential for understanding the overarching narrative of salvation history.

One of the primary distinctions lies in the scope of these covenants. The old covenant, established at Sinai, was primarily with the nation of Israel. In contrast, the new covenant extends God’s promises to all peoples, regardless of their ethnic or cultural background (Derouchie, 2015, p. 445). This universality reflects God’s ultimate plan for the reconciliation of all humanity.

Another crucial difference is in the nature of how these covenants are applied to the human heart. The old covenant was characterized by external laws written on tablets of stone, Although the new covenant promises that God’s law will be written on the hearts of His people (Locatell, 2015, pp. 1–14). Psychologically this internalization of God’s will addresses the core issue of human motivation and behavior, fostering genuine transformation rather than mere external compliance.

The means of atonement for sin also differs greatly between the two covenants.罪の償いの手段も大きく異なる2つの契約です。 古い契約の下では、定期的な動物の犠牲は罪のために償うために要求されました。 しかし、これらの犠牲は最終的に不十分であり、繰り返される必要がありました。 その一方で、新しい契約は、完全で永続的な赦しを提供するイエス・キリストのすべての犠牲の上に築かれています(Kimbell, 2012)。

The role of the Holy Spirit is much more prominent in the new covenant. Although the Spirit was active under the old covenant, the new covenant promises a more widespread and intimate experience of God’s presence through the indwelling of the Holy Spirit in all believers (Gane, 2004). This empowerment enables God’s people to live out His will in a way that was not fully realized under the old covenant.

The mediator of each covenant also differs. Moses served as the mediator of the old covenant, while Jesus Christ is the mediator of the new covenant (Thomas, 2012). This change in mediator reflects the superiority and finality of the new covenant, as Christ’s mediation is perfect and eternal.

These differences do not imply that the old covenant was a mistake or without value. Rather, it served a crucial purpose in God’s plan, preparing the way for the new covenant and providing important insights into God’s character and expectations for His people.

The most explicit reference Jesus made to the new covenant came during the Last Supper, a moment of deep spiritual significance. As recorded in the Gospels, Jesus took the cup and said, “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:20) (Kimbell, 2012). In this powerful statement, Jesus directly connected the establishment of the new covenant with His impending sacrificial death.

Historically we must understand that Jesus was speaking within the context of the Passover celebration, a ritual that commemorated God’s deliverance of Israel from slavery in Egypt. By reinterpreting this ancient tradition in light of His own mission, Jesus was signaling a new exodus, a spiritual deliverance from the bondage of sin and death.

Jesus’ words at the Last Supper addressed the deep human need for reconciliation and renewal. By offering His blood as the seal of the new covenant, Jesus was providing a way for the guilt and shame that plague the human psyche to be definitively dealt with. This offer of complete forgiveness and restoration speaks to the core of human longing for acceptance and belonging.

Throughout His ministry, Jesus alluded to various aspects of the new covenant, even when not explicitly using the term. For instance, His emphasis on the internal nature of true righteousness, as seen in the Sermon on the Mount, aligns closely with Jeremiah’s prophecy of the law being written on hearts rather than stone (Locatell, 2015, pp. 1–14). Jesus’ teachings consistently pointed to a more intimate, transformative relationship with God that would be fully realized through the new covenant.

Jesus’ frequent references to the coming of the Kingdom of God can be understood as proclamations of the new covenant reality. This Kingdom, characterized by justice, peace, and the reign of God, represents the fullness of what the new covenant promises to bring about in the lives of believers and, in all of creation.

It is also major that Jesus spoke of the new covenant in terms of fulfillment rather than abolishment of the old. As He stated in Matthew 5:17, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” This perspective highlights the continuity between God’s covenantal dealings with humanity while also pointing to the superiority and finality of the new covenant.

Jesus’ teachings about the Holy Spirit, particularly as recorded in John’s Gospel, also relate closely to the new covenant. His promise of the Paraclete, or Helper, who would indwell believers and guide them into all truth, aligns with the new covenant promise of God’s law being internalized in the hearts of His people (Gane, 2004).

クリスチャンのための新しい契約の重要性は誇張することはできません。 It lies at the very heart of our faith, shaping our understanding of God, ourselves, and our place in the divine plan of redemption.それは、私たちの信仰のまさに中心にあり、神、私たち自身、そして神の贖いの計画における私たちの場所についての理解を形成しています。 なぜこの契約が私たちの霊的生活と世界における使命にとってそれほど重要なのかを一緒に探りましょう。

The new covenant provides the basis for our reconciliation with God. Through the sacrificial death of Jesus Christ, the mediator of this covenant, we are offered forgiveness of sins and restoration to right relationship with our Creator (Kimbell, 2012). Psychologically this reconciliation addresses the deepest need of the human heart – the need for acceptance, belonging, and peace with God. It liberates us from the burden of guilt and shame, allowing us to approach God with confidence and joy.

新しい契約は、私たちを変容させるための力を与えます。 新しい契約は、外部の法律を提供しましたが、人間の心を変えることができなかった古い契約とは異なり、新しい契約は、聖霊の働きを通して内部的な変容を約束します(Gane, 2004)。 この神の内在的な存在は、古い契約では不可能だった方法で信仰を生きることができます。この外部の規制から内的な動機への移行は、人間の霊性の歴史における大きな発展を表しています。

The new covenant establishes our identity as God’s people. It incorporates us into a new community that transcends national and ethnic boundaries (Derouchie, 2015, p. 445). This universal scope of the new covenant reflects God’s heart for all of humanity and provides the foundation for the Church’s global mission. It challenges us to see beyond our differences and to embrace our shared identity in Christ.

The new covenant also provides us with a new hermeneutical lens through which to read and understand the Scriptures. It helps us to see how the entire biblical narrative finds its fulfillment in Christ, giving coherence and purpose to our study of both the Old and New Testaments. This christocentric reading of Scripture enriches our faith and deepens our understanding of God’s redemptive plan.

The new covenant offers us assurance of our salvation. Unlike the old covenant, which was conditional upon Israel’s obedience, the new covenant is based on God’s unconditional promise and Christ’s perfect obedience. This gives us confidence in our standing before God, not based on our own merits, but on the finished work of Christ.

The new covenant also shapes our understanding of worship and service. It frees us from the burden of legalistic observance and invites us into a relationship of love and gratitude. Our obedience becomes a response to God’s grace rather than an attempt to earn His favor. This shift in motivation can lead to a more joyful and authentic expression of faith.

Lastly, the new covenant provides us with hope for the future. It points us toward the ultimate fulfillment of God’s promises in the new creation. This eschatological dimension of the new covenant gives purpose and direction to our lives, inspiring us to participate in God’s ongoing work of redemption in the world.

The new covenant promises the forgiveness of sins. As prophesied by Jeremiah, God declares, “I will forgive their wickedness and will remember their sins no more” (Jeremiah 31:34) (Locatell, 2015, pp. 1–14). This promise addresses the fundamental human need for reconciliation with God. Psychologically it offers relief from the burden of guilt and shame that weighs heavily on the human psyche. Through Christ’s sacrificial death, we are offered complete and lasting forgiveness, freeing us to approach God with confidence and joy.

The new covenant promises a powerful inner transformation. God says, “I will put my law in their minds and write it on their hearts” (Jeremiah 31:33) (Locatell, 2015, pp. 1–14). This internalization of God’s will goes beyond mere external compliance to a law. It speaks of a deep, internal change that aligns our desires with God’s purposes. this represents a major shift in the understanding of human motivation and behavior in religious contexts.

新しい契約のもう一つの重要な約束は、聖霊の賜物です。 イエスは、弟子たちにパラクレート、すなわちヘルパーを送ると約束された時に、このことを話されました(Gane, 2004)。 この神の存在は、古い契約の下で不可能であった方法で彼らの信仰を生きる力を与えます。 それは、導き、快適さ、そして私たちの生活の中で霊的な実を結ぶ能力を提供します。

The new covenant also promises a new and intimate knowledge of God. Jeremiah prophesied, “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” (Jeremiah 31:34) (Locatell, 2015, pp. 1–14). This promise speaks to the deep human longing for connection with the divine. It offers a personal, experiential knowledge of God that goes beyond mere intellectual assent to certain truths.

The new covenant promises inclusion in God’s family regardless of ethnic or cultural background. This universality is a hallmark of the new covenant, extending God’s blessings to all who put their faith in Christ (Derouchie, 2015, p. 445). As Paul explains in his letters, Gentile believers are grafted into the covenant promises, becoming fellow heirs with Israel.

The new covenant also promises eternal life. Jesus said, “I give them eternal life, and they shall never perish” (John 10:28). This promise addresses the human fear of death and offers hope that extends beyond our earthly existence. It provides a framework for understanding our lives in light of eternity.

Lastly, the new covenant promises a new creation. It looks forward to a time when God will make all things new, establishing His kingdom in fullness. This eschatological promise gives purpose and direction to our lives, inspiring us to participate in God’s ongoing work of redemption in the world.

The new covenant profoundly transforms our relationship with God, bringing us into a deeper, more intimate communion with our Creator. This covenant, established through the sacrifice of Christ, fulfills the promise made by the prophet Jeremiah: “I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people” (Jeremiah 31:33).

At the heart of this new covenant is a fundamental shift in how we relate to God. No longer are we bound by an external law, inscribed on tablets of stone. Instead, God’s law is written on our hearts, becoming an integral part of our very being. This internalization of God’s will allows for a more personal, direct relationship with the Divine.

The new covenant brings about a transformation of our nature. As Saint Paul teaches, “If anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). This renewal enables us to respond to God’s love more fully and authentically. We are no longer servants, but children of God, adopted into His family through Christ.

The new covenant provides direct access to God. The veil of the temple, which symbolized the separation between God and humanity, was torn at the moment of Christ’s death (Matthew 27:51). This powerful image illustrates that through Christ, we now have “confidence to enter the holy places” (Hebrews 10:19). Our relationship with God is no longer mediated through earthly priests but through Christ, our eternal High Priest. This transformative change invites us to approach God with boldness and assurance, knowing that our sins have been forgiven and we are welcomed into His presence. Understanding 経典で表すベールは何であるか。 この新しい関係への感謝を深めます。 It signifies the barriers that once prevented us from fully experience communion with God.それは、かつて私たちが神との交わりを完全に経験することを妨げていた障壁を意味します。 Now, through faith in Christ, we are enabled to dwell in the fullness of His grace and love, as we are intimately united with Him.今、キリストへの信仰を通して、私たちは彼の恵みと愛の満ち足りた生活に生きることができます。

The indwelling of the Holy Spirit, a key aspect of the new covenant, further deepens our relationship with God. The Spirit guides us, comforts us, and empowers us to live in accordance with God’s will. As Saint Paul reminds us, “God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Romans 5:5).

This new relationship is characterized by grace rather than law. Although the old covenant required strict adherence to legal codes, the new covenant is based on God’s unmerited favor. This shift allows for a relationship built on love and gratitude rather than fear and obligation.

But we must remember that this deepened relationship also brings greater responsibility. As Jesus taught, “Everyone to whom much was given, of him much will be required” (Luke 12:48). The new covenant calls us to a higher standard of love and service, not out of compulsion, but as a response to God’s overwhelming love.

新しい契約は、神との関係を距離と恐れから親密さと愛へと変えます。 それは、私たちが神を完全に知り、神の臨在をより深く経験し、より忠実に神に仕えることを可能にします。 この新しい契約関係を受け入れるにつれて、私たちは神への愛とお互いへの愛の中で成長し続け、私たちにとても優雅に注がれてきた神の愛を反映しています。

Faith is the very cornerstone of our participation in the new covenant. It is through faith that we enter into this covenant relationship with God, and it is by faith that we continue to live out its promises and obligations. As the author of Hebrews reminds us, “without faith it is impossible to please God” (Hebrews 11:6).

In the new covenant, faith takes on a layered role. it is the means by which we receive the grace of God offered through Christ. The apostle Paul, in his letter to the Ephesians, clearly states, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Ephesians 2:8). This faith is not merely intellectual assent to certain truths, but a deep, personal trust in Christ and His saving work.

Faith also serves as the foundation for our ongoing relationship with God under the new covenant. It is the channel through which we continually receive God’s grace and the means by which we respond to His love. As we grow in faith, we grow in our ability to trust God, to rely on His promises, and to follow His guidance in our lives.

新しい契約の文脈への信仰は、変革的です。 それは静的な信念ではなく、私たちを内側から変えるダイナミックな力です。 私たちが信仰を実践するにつれて、聖霊は私たちの内に働き、ますますキリストのイメージに適合します。 この変容は、新しい契約の下で生きることの意味の核心です。

Faith also plays a crucial role in our understanding and application of God’s will. Under the old covenant, obedience was primarily about following external laws. In the new covenant, faith enables us to internalize God’s will, to understand His heart, and to act accordingly. As Saint Paul teaches, “We walk by faith, not by sight” (2 Corinthians 5:7).

Faith in the new covenant is communal. While personal faith is essential, the new covenant also calls us into a community of faith – the Church. Our individual faith is nurtured and strengthened within this community, and together, our collective faith becomes a powerful witness to the world of God’s love and grace.

Faith in the new covenant is not a one-time event, but an ongoing process. The author of Hebrews encourages us to “draw near with a true heart in full assurance of faith” (Hebrews 10:22). This ongoing faith involves continual trust, repentance, and renewal as we journey with God.

Lastly, faith in the new covenant is eschatological – it looks forward in hope to the full realization of God’s promises. As Saint Paul writes, “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience” (Romans 8:24-25).

Faith plays an indispensable role in the new covenant. It is the means by which we enter into this covenant, the foundation of our ongoing relationship with God, the catalyst for our transformation, the lens through which we understand God’s will, the bond that unites us as a community, and the hope that sustains us as we look to the future. May we continually grow in this faith, trusting in God’s unfailing love and faithfulness as we live out the realities of the new covenant.

罪の赦しは、新しい契約のまさに中心にあります。 It is, in many ways, the defining feature that distinguishes this covenant from the old, and it is through this forgiveness that we are reconciled to God and brought into a new relationship with Him.それは、多くの点で、この契約を区別する特徴と古い、そしてそれは、この赦しを通して私たちは神と和解し、神との新しい関係にもたらされる。

The prophet Jeremiah, in foretelling the new covenant, explicitly links it to the forgiveness of sins: “For I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34). This promise finds its fulfillment in Christ, who at the Last Supper, took the cup and said, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28).

新しい契約では、罪の赦しは単なる法的取引ではなく、神の愛の変容的な行為です。 それは単に債務の帳消しではなく、関係の回復です。 この赦しを通して、私たちは赦されるだけでなく、清められ、赦免されるだけでなく、神の子として養子にされるのです。

The forgiveness offered in the new covenant is comprehensive and complete. As the psalmist declares, “As far as the east is from the west, so far does he remove our transgressions from us” (Psalm 103:12). This total forgiveness frees us from the burden of guilt and shame, allowing us to approach God with confidence and joy.

The forgiveness in the new covenant is proactive rather than reactive. In the old covenant, forgiveness was often sought after sin was committed. In the new covenant, Christ’s sacrifice provides forgiveness even before we sin. As Saint John writes, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

The forgiveness of sins in the new covenant is also intimately connected with the gift of the Holy Spirit. The Spirit not only assures us of our forgiveness but also empowers us to live in the freedom that this forgiveness provides. As Saint Paul teaches, “Where the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17).

It’s crucial to understand that the forgiveness offered in the new covenant is not a license to sin. Rather, it is a call to a new life of holiness. As recipients of this incredible gift, we are called to “forgive as the Lord forgave you” (Colossians 3:13). The forgiveness we have received becomes the model and motivation for our forgiveness of others.

新しい契約における罪の赦しは、一度きりの出来事ではなく、進行中の現実です。 私たちの義認はキリストにおいて完全ですが、私たちの聖化は生涯にわたるプロセスです。 わたしたち は，わたしたち の 罪 から 立ち返り，悔い改め と 信仰 に 対し て 神 に 立ち返っ て ゆるさ れる よう に し て い ます。

最後に、新しい契約の罪の赦しは、キリストにあるすべてのものの究極の和解に向けて私たちを指します。 それは、神との完全な交わりの予感であり、神の王国の満ち足りた状態で楽しむことができるのです。

The forgiveness of sins is not peripheral to the new covenant, but central to it. It is the means by which we enter into this covenant, the basis of our ongoing relationship with God, and the power that transforms us into the image of Christ. As we live under this new covenant, may we never cease to marvel at the depth of God’s forgiveness, to receive it with gratitude, and to extend it to others in love.

Many of the Fathers saw the new covenant as the fulfillment of God’s promises in the Old Testament. Justin Martyr, writing in the second century, argued that the new covenant was prophesied by Jeremiah and fulfilled in Christ. He saw the Eucharist as the primary sign of this new covenant, replacing the old covenant’s animal sacrifices (Guillaume, 1925, pp. 254–263).

Irenaeus of Lyon, another second-century Father, emphasized the continuity between the old and new covenants.リヨンの別の2世紀の父親は、古いと新しい契約の間の継続性を強調した。 He taught that the new covenant brought a new law of liberty, it was not a complete break from the old but rather its fulfillment.彼は、新しい契約は、新しい自由の法律をもたらしたが、それは古いから完全な休憩ではなく、むしろその履行です。 For Irenaeus, the new covenant was characterized by a more direct relationship with God, made possible through Christ(Attard, 2023). irenaeusは、新しい契約は、より直接的な神との関係によって特徴付けられ、キリストを通して可能になった( Attard, 2023 ) 。

The great theologian Origen, in the third century, saw the new covenant as primarily spiritual in nature. He interpreted Jeremiah’s prophecy of the law written on hearts as referring to the spiritual understanding of Scripture, enabled by the Holy Spirit. For Origen, the new covenant brought a deeper, more allegorical understanding of God’s word (Attard, 2023).

Augustine of Hippo, perhaps the most influential of the Western Fathers, saw the new covenant as fundamentally about grace. He taught that Although the old covenant contained promises of temporal blessings, the new covenant promised eternal life. For Augustine, the key difference was that the new covenant provided the grace to fulfill what the law demanded (Levering, 2007, pp. 379–417).

John Chrysostom, the great preacher of the Eastern emphasized the role of the Holy Spirit in the new covenant. He taught that the Spirit’s indwelling was the primary means by which God wrote His law on human hearts. For Chrysostom, this internal transformation was the essence of the new covenant (John Chrysostom . Introduced and Translated by Wendy Mayer and Pauline Allen. The Early Church Fathers. New York: Routledge, 2000. x + 230 Pp. $24.99 Paper., n.d.).

Many of the Fathers also saw the new covenant as establishing a new community – the Church. Cyprian of Carthage, for instance, taught that the Church was the new covenant people of God, replacing Israel in this role. This idea, while controversial today, was influential in shaping the Church’s self-understanding (Chistyakova, 2021).

The Fathers generally agreed that the new covenant brought about a change in how sin was dealt with. Although the old covenant provided temporary covering for sin through animal sacrifices, the new covenant offered complete forgiveness through Christ’s sacrifice. This was seen as a fundamental shift in humanity’s relationship with God (Goswell, 2022, pp. 370–377).

Although the Fathers’ teachings on the new covenant were influential, they were not always uniform. Different Fathers emphasized different aspects of the covenant, and their interpretations were shaped by their particular contexts and challenges.

新しい契約の下で生きることは、単に一連の規則に従うことの問題ではなく、むしろ私たちの存在のあらゆる側面を包含する変革的な生き方です。 それは、神との強力な関係と私たちの優先順位と行動の根本的な方向転換を促します。

Living under the new covenant means embracing our identity as children of God. As Saint Paul reminds us, “For all who are led by the Spirit of God are sons of God” (Romans 8:14). This adoption into God’s family should shape our self-understanding and our interactions with others. We are called to live with the confidence and joy that comes from knowing we are deeply loved by our Heavenly Father.

The new covenant calls us to a life of faith and trust in God. This faith is not passive, but active and transformative. It should lead us to align our will with God’s, to seek His guidance in all things, and to trust in His promises even in the face of adversity. As the author of Hebrews exhorts us, “Let us draw near with a true heart in full assurance of faith” (Hebrews 10:22).

Living under the new covenant also means embracing the empowering presence of the Holy Spirit. The Spirit is God’s gift to us under this covenant, enabling us to live in ways that were impossible under the old covenant. We are called to “walk by the Spirit” (Galatians 5:16), allowing Him to guide our thoughts, words, and actions.

The new covenant calls us to a life of love. Jesus himself said, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (John 13:34). This love is not mere sentiment, but a self-giving love that reflects God’s own love for us. It should characterize our relationships within the Church and extend to all of humanity.

The new covenant also demands a life of holiness. Although we are freed from the burden of trying to earn our salvation through works, we are called to live lives that reflect the holiness of the God who has called us. As Saint Peter writes, “As he who called you is holy, you also be holy in all your conduct” (1 Peter 1:15).

Living under the new covenant involves active participation in the community of faith – the Church. We are not called to isolated individualism, but to life in community where we can encourage one another, bear one another’s burdens, and grow together in faith. The early Christians understood this well, as we see in Acts: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42).

The new covenant calls us to a life of mission. As beneficiaries of God’s grace, we are called to be agents of that grace in the world. Jesus commands us to “go therefore and make disciples of all nations” (Matthew 28:19). This mission involves both proclamation of the gospel and demonstration of God’s love through acts of service and justice.

Finally, living under the new covenant means living in hope. We look forward with joyful anticipation to the day when God’s kingdom will be fully realized. This hope should shape our perspective on the present, giving us courage in the face of trials and motivating us to live in ways that anticipate and embody the coming kingdom.

新しい契約の下で生きることは、神との関係、私たちの自己理解、他者との関係、そして世界との関わりを包含する総合的な生き方です。 それは私たちを信仰、愛、神聖さ、コミュニティ、使命、希望の人生に呼び出します。 私達がこれらの現実を生きようとする時、神がこの契約を通して与えてくださる恵みと力を絶えず引き出し、キリストの似姿へと成長し、私たちの世界の福音の変容的な力に立証します。