We come to our Covenant Service today, faced with a big problem. That problem is a word. The word ‘covenant’ itself. It is one of those words that has slipped from people’s language and understanding. So much so that our first task today is to ask, what is a covenant?
Consider how we used to use the word ‘covenant’, and why it has slipped from our conversation. In the days before Gift Aid was introduced in 2000, you had to take out a covenant with a charity if you wanted them to benefit from tax refunds on your giving. At one stage, the covenant lasted for seven years, then the commitment was reduced to four years. Now – in order to benefit those one-off gifts we make – you don’t need to be committed to the charity at all.
Another area in which we have previously talked about ‘covenant’ is marriage. And while I don’t generally believe the idea that many people go into marriage today casually, saying, “Well if it doesn’t work out we can always divorce,” I do think we have lost the notion of covenant. Marriage has slipped between two stools, due to experiences of pain coupled with a sense of personal rights. One stool is the idea of it as a legal contract, and hence we see the fashion for pre-nuptial agreements.
The other stool is how we cope with disliking people in a very individualised society where we have lost the notion that we and other people need forgiving. James Emery White puts it like this:
If relationships become too uncomfortable, we disengage. We change jobs, move out of a neighbourhood, find a new church or leave our marriage. We minimize relational life as portable and disposable.
But to Christians, relational life is not portable and disposable. People are made in the image of God – even the ones we dislike. And they are just as loved by the God who brings forgiveness through the pain of the Cross.
A covenant, then, is a solemn and mutually binding commitment, framed by an understanding of love that is about commitment to the other party rather than self-fulfilment. That is why ‘the covenant of the LORD your God’ in Deuteronomy 29:12 is ‘sworn by an oath’. It is made by God’s acts of salvation for us, and we enter into it when we respond. Which is why in the same verse Moses tells Israel this is a covenant ‘which the LORD your God is making with you today’.
Just as yesterday we celebrated forty years of David and Arline’s mutual and continuing commitment in love to each other, so today in the Covenant Service we celebrate God’s commitment of love to us since the dawn of creation. He has promised unfailing love to us. He has kept that promise. He continues to keep that promise. And we enter into his covenant of love by our own solemn promises in response. Just as the Covenant in Deuteronomy was in response to God’s deliverance of his people from Egypt, so ours is a response to God’s salvation in Jesus Christ.
If this is the nature of our covenant renewal today, the first thing we need to do is meditate on our salvation. Let us recall the humbling gift of a baby in a manger. Let us recall the obedience of Christ. Let us remember his teaching and miracles. And let us focus on his sufferings and death, his conquest of his death, his reign at the Father’s right hand, the outpouring of the Holy Spirit and the promise of his return.
Then let us say – this God deserves my unswerving allegiance. And let us renew that commitment today.
But then there is a second question to ask about covenant in this passage: why does God make a covenant?
To answer this, let’s notice a misconception we sometimes have about God’s covenant with us, and our Covenant Service. When we say the Covenant Prayer, it is full of ‘I’ and ‘me’ language. ‘I am no longer my own but yours’. The modern prayer then follows with a lot of uses of the word ‘I’. The old version of the prayer, on which many grew up, uses ‘me’ a lot: ‘Put me to what you will, rank me with whom you will, put me to doing, put me to suffering’, and so on.
And with language like that, it’s tempting to think that the covenant is between God and me. Well it is, and it’s essential that everyone makes their own personal commitment of faith and obedience to God in Christ.
But … God has bigger purposes. This is not just about me and my private relationship with God (as if it could be private). The ‘why’ of the covenant is this: God’s purpose is making a covenant is to form a people for himself. In Deuteronomy, God has the assembly of Israel together before him: leaders, elders, officials, men, women and children, plus the aliens in the camp (verses 10-11). It’s done together, because, as Moses explains in verse 13, the covenant is ‘in order that [the LORD] may establish you today as his people’.
God, then, uses his covenant to make and establish us as his people. We are to be a community of people, radically committed together to the Gospel of Jesus Christ. The Church was never meant to be an accidental aggregation of whoever coincidentally turned up in the same building on Sunday.
And why is God so keen to form us into his covenant community? Because he made human beings to live in community, not isolation, and that has gone badly wrong due to sin. He calls us to be the light of the world together. He calls us to show how it is possible to live in committed love together in a society where break-ups, unforgiveness, prejudice and other diseases ravage people all the time.
No wonder God wants every part of the Israelite community before him for the covenant, and those not present are included, too. This is his serious project. It is the one plan he has had since Abraham. The reference in verse 15 to ‘those not here with us today’ is ‘not those accidentally absent but those as yet unborn’. We may as Christians operate under a ‘new covenant’ in Christ, but the goal is the same: a redeemed community as a corporate witness in the world to God’s holy love.
So this morning, let us not see ourselves as private individuals in separate booths, renewing our covenant. Let us recognise that we are doing this together as the people of God for the sake of the world. Before we say the Covenant Prayer together, I shall say the words, ‘We are no longer our own, but yours.’ Let us renew our covenant, not only in terms of our personal commitment to Christ, but our commitment to one another in him, and our commitment together in his Name for the world.
A recap: we have said that the covenant is a solemn mutual commitment that God initiates and to which we respond. We have said that God does this in order to form a people for himself who will be a witness as a community to a broken world. Finally, a third question: when do we make the covenant?
Well, the simple answer is ‘today’, isn’t it? We renew our commitment today in this service. And our reading is littered with references to ‘today’. One commentator says:
The emphasis in this passage is upon the present (today is used five times), not in the sense that a new covenant was being initiated, but rather in the sense that the renewing of the covenant was a revitalizing of the relationship.
‘Today’ is not just about urgency, frequency or regularity. It is about revitalising our relationship with God. How many of us could do with that? I know I could. I know what it is to go through spiritually dry seasons in my life. I imagine that many or all of you do, too.
But what do we do when we find faith dull, dry and uninspiring? Some just plod on and hope things will work out or change of their own accord. Others seek the latest religious fads and fashions. Or we might hold out for a dramatic spiritual experience.
There can be virtue in all those approaches. Sometimes, just to continue doing what we know is what we are called to do. On other occasions, new approaches to faith may help us. And it is also possible that the Holy Spirit may intervene in a powerful way.
However, sometimes the revitalisation that comes ‘today’ happens through basic decisions of obedience. Canon Michael Green, a well-known charismatic Anglican, hardly shy of welcoming dramatic spiritual experiences, once said that he knew far too many Christians who were refusing to get on with the Christian life until God did something extraordinary in their lives. He said they should just simply make the decision to obey Christ.
Let’s compare it to a marriage again. It isn’t always the flowers, the box of chocolates or the diamonds that make a difference. A dry marriage is watered when each spouse takes the trouble to think what their beloved would most appreciate them doing. That can win the heart and bring back the spark as much as anything else.
Today, then, may be the ‘when’ for saying another simple ‘yes’ to Jesus. ‘Yes’ to walking in his ways. ‘Yes’ to pleasing him – as Paul says, ‘Find out what pleases the Lord’, implying of course that if we find out what pleases the Lord, the natural thing is then to do what pleases him. Today, as we say another ‘yes’ to Jesus, it may just be that as we do so from the heart, it so delights the Lord that there is a new spark in our relationship with him.
So if the finely crafted words of our promises today are met by finely crafted acts of devotion and obedience, who knows what might be around the corner? As we respond to God’s committed love of us with our own committed actions of love for him, might we just see God renewing his purposes for the world in our neighbourhood? Might we then be on the brink of a renewal in our life and witness?
May the Holy Spirit so empower us that it is so.
 James Emery White, Wrestling With God, p140.
 Methodist Worship Book, p290.
On Friday night, my wife slept outside in the cold. And I am proud.
Am I proud to be a heartless husband who is happy to allow his belovèd to be subjected to the onset of winter? No. I am proud, because she did it as one of sixty or so people participating in a sponsored sleep out for Chelmsford CHESS, a Christian organisation that supports homeless people in our town. Among them were what we used to call Sixth Formers from two local secondary schools.
I have calculated that after the addition of Gift Aid where claimed, she will have raised £684.53 towards the amazing work that Chelmsford CHESS undertakes. They began when the churches of the town used to open their halls on a rota basis as places where the homeless could sleep. Then they bought a property and made it a night shelter. They now also have a day centre which offers job skills and recreation, and another residential property for people they are helping to move on back into ‘normal’ life.
I am proud, too, that I have two of their trustees in my churches. One is the Managing Trustee. He has had a passion to serve the homeless since he took early retirement from the world of banking. The other has only recently become involved when he retired early from business. He plans to run an Alpha Course among the clients. That, to say the least, will be interesting.
Obviously, a sponsored sleep out is meant to simulate – but only to a limited extent – the plight of the homeless. It took place in a churchyard. The night had begun with musical entertainment. There were security patrols. Participants could go into the church and make a coffee if they wanted one. They had access to toilets. At 6:30 am, the sleep out was formally broken by the arrival of bacon sandwiches. None of which is to pretend it was easy – Debbie only slept for about twenty minutes all night – but it is to remember that those who are on the streets have it even tougher.
I’ve never been very good in dealing with homeless people. I’m not streetwise enough to find wise ways of serving them. I have oscillated between naïveté and insensitivity in my responses. But I am glad we can find simple ways of supporting organisations like Chelmsford CHESS.
It’s rather like the attitude my grandmother took to world mission. Inspired by the example of her friend Gladys Aylward, she longed to serve the church in overseas mission. However, health reasons prevented her. Unlike Aylward, who was also initially turned down, she was unable to find another way of going abroad. So my grandmother became a lifelong fundraiser for world mission causes. When it’s not possible to go in the cause of mission, Christians can pray and give.
The other side is that it’s easy for us to default to giving and prayer as a way of not doing mission, however much finances and intercession are needed as key jigsaw pieces in the picture of mission. Sometimes they are what we do as a cop-out, because we’d rather not find vulnerable ways of sharing the Gospel ourselves in word and deed. I have known too many churches where the understanding of mission is limited to fund-raising. A Home Missions or World Church Sunday has meant a visiting speaker and a collection. The congregation has then thought it has shared in mission. Church authorities have colluded in this deceit: just pay us, we are the experts.
But I do know that in Debbie’s case it was different. She had been so moved by hearing a speaker from Chelmsford CHESS at a church midweek meeting that she had to find something she could do as a Christian about this terrible social need – one that will surely only worsen, the longer current financial strictures continue.
So, yes, I am proud of my wife.