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Originating from God, four of the major covenants of the Bible are interrelated. Including the Abrahamic, Mosaic, Davidic, and New covenants, they were predetermined to benefit the nation of Israel.
In accord with the unconditional Abrahamic Covenant, God promised to form Israel into a great nation with name, citizenry, land, protection and blessing. (Genesis 12:1-3; 7; 13:14-17; 15:1-21; 17:1-8; 18:18; 22:18; cf. Deuteronomy 29:1-30:10) The subsequent, conditional Mosaic Covenant provided constitutional law for the initial formation of the nation (Exodus 20:1-31:18). It prescribed the nature, function, and limitations of both religious and governmental practice. Leadership for the nation of Israel God was initially appointed by God and later guaranteed by the promise of the unconditional Davidic Covenant. (2 Samuel 7:4-17; 1 Chronicles 17:4-15; 2 Chronicles 6:16; Psalm 89:3-4) The unconditional New Covenant will guarantee the fulfillment of the promises and stipulations of the Abrahamic, Mosaic and Davidic covenants. (Isaiah 26:2; 43:25; 60:21; Jeremiah 31:31-34; 32:37, 41; 50:20; Ezekiel 36:24-28; 37:5, 9, 14; Micah 7:18; Romans 11:26-27; Hebrews 10:16-17) It will be initiated by God in the future when Jesus the Messiah establishes His reign on earth during the Millennial Kingdom. The four interrelated covenants for Israel can be summarized as follows: |
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The Abrahamic, Mosaic, Davidic and New covenants ensure that Israel will eventually become a great nation. While it has not yet occurred, its fulfillment is guaranteed to occur in the future by unconditional covenant promise.
Abrahamic Covenant (Genesis 12:1-3; 7; 13:14-17; 15:1-21;17:1-8; 18:18; 22:18) Recognizing the unconditional nature of the Abrahamic Covenant is essential for understanding its purpose in the eternal plan of God. When He initiated the covenant with Abram, He did not present him with conditional stipulations. Therefore, the fulfillment of the Abrahamic Covenant was not dependent on the performance of Abram or his descendants but God alone. According to plan, it was vital for Abram to recognize the solemnity of the occasion and the significance of his covenant with God. Therefore, he was provided with the privileged opportunity to demonstrate his willingness to participate. Abram was living in Ur when God said to him, “Go forth from your country (erets; eh'-rets); i.e., land) and from your relatives and from your father's house to the land which I will show you.” (Genesis 11:31; 12:1) By faith, Abram demonstrated his willingness to covenant with God by obeying the request. (Genesis 12:6-9) Abram and his family made it as far as Haran where he was apparently delayed by reasons not fully understood. However, it was quite possibly related to his father’s advanced age and poor health. Eventually, after his father Terah died, Abram faithfully completed his journey to the land of Canaan. God’s requirement for Abram to leave his country, relatives, and father’s house was not a conditional stipulation of the Abrahamic Covenant. “To safeguard our thinking on this point, we should observe that an unconditional covenant, which binds the one making the covenant to a certain course of action, may have blessings attached to it that are conditioned on the response of the recipient…It is important, therefore, to observe the relationship of obedience to this covenant program. Whether or not God would institute a covenant program with Abram depended on Abram’s act of obedience in leaving the land. Once this act was accomplished, however, and Abram did obey God, God instituted an irrevocable, unconditional program…The fact of the covenant depended on obedience; the kind of covenant inaugurated was totally unrelated to the continuing obedience of either Abram or his seed.”1 The biblical evidence affirming the unconditional nature of the Abrahamic Covenant is abundant. For example: |
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The unconditional nature of the Abrahamic Covenant serves to clarify that the present “partial hardening” of national Israel is only temporary. (cf. Romans 11:25) In agreement with the unconditional promises of the Abrahamic Covenant, national Israel will experience restoration to the covenant plan and family of God in the future. The New Testament reveals that it will occur when the “fullness of the Gentiles has come in.” (Romans 11:25) Serving to vindicate the nature of God, the angelic host will recognize the restoration as an amazing demonstration of selfless love, unfailing mercy, and absolute justice.
In light of the unconditional promises of the Abrahamic Covenant, the role of national Israel in the eternal purpose and plan of God has not ceased. It has simply been postponed “until the fullness of the Gentiles comes in.” Fundamentally, the Abrahamic Covenant consisted of seven promises. The first three were revealed in Genesis 12:2. Although unconditional in nature, Abram’s faithful obedience would contribute to their fulfillment. According to covenant stipulation God promised Abram: |
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Relative to the first covenantal promise, the descendants of Abraham have not yet become a “great nation.” There were certainly periods of time in the Old Testament era when Israel may have appeared to be a “great nation.” Neighboring “nations” often feared the apparent greatness of Israel. However, the biblical record makes it clear that the promise of Israel becoming a great nation will not truly be fulfilled until the Millennial Kingdom of Christ Jesus.
In agreement with the third covenantal promise, God truly made Abram’s name great. He gave Abram a new name. It was changed from Abram (“exalted father”) to Abraham (“father of many”). In name and reputation, Abraham has been globally recognized throughout history as the original patriarch of Israel. While the significance of a “great nation” and a “great name” are relatively clear, the meaning of God’s blessing of Abram is less certain. Allen P. Ross states, “If the word ‘bless’ (barak) essentially conveys spiritual and physical enrichment and, within the narratives of Genesis, the gift of fertility in accord with God’s program, then this cohortative is closely bound up with the other two promises in verse 2. God would give Abram fame and fertility. Here the promise of blessing counteracts the crisis of Sarai’s barrenness (11:30). Obedience would bring God’s blessing, first to the patriarch, and later to Israel.”2 As stipulated by God, Abram would be blessed for his faithful participation in the covenant. As a result, he would be a blessing to others. (Genesis 12:2) The faithful participation of Abram in the first three promises led to blessing of the two additional covenantal promises: |
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God would be directly involved in fulfilling His covenant promises to Abraham and therefore, protecting His covenant partner from harm. Demonstrated by His promised blessing and cursing of those who would cooperate or distract, He would safeguard the fulfillment of His calling for Abram.
The second promise would provide the most significant blessing. It would ultimately be fulfilled in Christ Jesus, the greatest means of divine blessing the “families of the earth” could ever receive. (Galatians 3:8, 16) Although there were five promises fundamental to the Abrahamic Covenant, the Genesis narrative provides at least two additional promises necessary for the fulfillment of the other promises. They were important for the formation of Abram’s descendants into the great nation of Israel. God promised Abraham: |
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God subsequently confirmed the seven promises of the Abrahamic Covenant to Abraham’s son Isaac and his grandson Jacob. (Genesis 32:28) Thus, by divine appointment, Abraham, Isaac, and Jacob served as the patriarchs or forefathers of the nation of covenant promise.
The divine fulfillment of the unconditional promises of the Abrahamic Covenant would eventually lead to the birth of a nation populated with the descendants of Abraham, Isaac, and Jacob. Not only would the nation represent the kingdom of God on the degenerated earth, but it would be the avenue through which the promised Messiah would descend to earth and provide the ultimate blessing for “all the families of the earth.” |
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Mosaic Covenant
(Exodus 20:1-31:18) In contrast to the unconditional Abrahamic Covenant, the Mosaic Covenant was a conditional covenant of law. Rather than eternal, it was temporal in nature. (cf. Galatians 3:19; Hebrews 8:13) Its conditional stipulations were collectively known as the Law of Moses or the Law. (Joshua 8:31-32; 23:6; 1 Kings 2:3; 2 Kings 14:6; 23:25; 2 Chronicles 23:18; 30:16; Ezra 3:2; 7:6; Nehemiah 8:1; Daniel 9:11; 9:13; Malachi 4:4; Luke 2:22; 24:44; John 7:23; Acts 13:39; 15:5; 28:23; 1 Corinthians 9:9; Hebrews 10:28) The Law of Moses served an essential purpose for ancient Israel. Reflecting the righteous character of God, it provided His people on earth with a measurable standard for conduct. (cf. Deuteronomy 10:12-22) Therefore, the Law revealed whether or not Israel was living in conformance with the righteousness of God. Under covenant Law, the ancient Israelites understood there were specific consequences related to their obedience or disobedience to covenant stipulation. Obedience to the law of the Mosaic Covenant would result in divine blessing. (Deuteronomy 28:1-14) Conversely, disobedience would lead to a cursed existence on earth. (Deuteronomy 28:15-68) In a national sense, the law of the Mosaic Covenant functioned as a constitution for ancient Israel. “A whole nation - no longer individuals and their families – now becomes the bearer of the covenant promises. In the past, God had ‘negotiated’ the covenant by speaking directly to the patriarchs. Now, as God’s plan of salvation took on a national scope, it was necessary to speak to and to constitute the bearers of the covenant as a nation. Therefore, the covenant that God made at Sinai has been called appropriately ‘Israel’s constitution.”3 Consequently, the Mosaic Covenant served to prescribe the nature, function, and limits of the religious and governmental practice of the nation of Israel. The law of the Mosaic Covenant served to facilitate ancient Israel’s transition into one nation under God. It also distinguished them from the long-forgotten Canaanite tribes existing around them. Davidic Covenant (2 Samuel 7:4-17; 1 Chronicles 17:4-15; 2 Chronicles 6:16; Psalm 89:3-4) Like the Abrahamic Covenant, the Davidic Covenant was an unconditional covenant of promise. (2 Samuel 7:8-17; 1 Chronicles 17:11–14; 2 Chronicles 6:16) God initiated it with King David. According to the fundamental promise of the Davidic Covenant, the house, throne, and kingdom of David would never be vacated. Instead, they would be occupied perpetually by his descendants. Ultimately, the house, throne, and kingdom of David will be occupied by Jesus Christ. The Father predestined it to occur during Jesus’ future millennial reign on earth. Departure (Ezekiel 8-11) By the will and work of God, ancient Israel lived in the Promised Land for 475 years. It was made possible through the direction and support of unconditional covenant promise and conditional covenant law. Despite their longevity in the Promised Land, life for the ancient Israelites was not without complication. The Bible reveals that ancient Israel consistently transgressed covenantal law. (Deuteronomy 31:16-18; Psalm 78:10; Daniel 9:11; Zephaniah 3:1-4; John 7:19; Acts 7:51-53; etc.) As forewarned by God, Israel experienced the consequence of their transgression. (Deuteronomy 28:15-28) It eventually led to the division of their kingdom (931B.C.), their suspension from the covenant plan of God, their exile from the land of promise (722-586B.C.), and the departure of the glory of God from their midst (586B.C.). Due to internal conflict, Israel divided into two separate kingdoms in 931B.C. The northern kingdom continued to be called Israel, while the southern kingdom was referred to as Judah. They remained divided for 200 years. Both northern and southern kingdoms were generally unwilling to repent from their divisiveness. Therefore, in due course, they were subjected to divine judgment that was commensurate with their lawlessness and eventually exiled to foreign lands. (cf. Deuteronomy 29:22-28; 2 Chronicles 7:19-20) In 722B.C., the northern kingdom of Israel was exiled to Assyria. Then, beginning in 605B.C., the southern kingdom of Judah was exiled in stages to Babylonia. It’s exile was completed in 586 B.C. The forced removal of Judah from the land included the destruction of Jerusalem and Solomon’s Temple. As prophesied beforehand by Ezekiel, the glory of God departed from the once proud nation of Israel. (Ezekiel 8-11) It provided clear evidence that He had suspended them from His covenant plan. In 539 B.C. Cyrus the Great of Persia conquered Babylonia. The following year he offered the exiled captives of Judah the opportunity to leave Babylonia and return to their homeland. Nevertheless, while free to return and rebuild, they would continue to remain under the rule of Persia. The Old Testament books of Ezra and Nehemiah detail the return of a remnant of the Jewish people and the rebuilding of Jerusalem and the temple. According to Ezra, 42,360 Israelites chose to leave Babylonia (Ezra 2:64). As had been prophesied, they returned in 536 B.C., 70 years after the beginning of their captivity. (cf. Jeremiah 25:9-12; 2 Chronicles 36:15-21) For all but a brief period during the several hundred years that followed, the remnant of Israel existing in the Promised Land was subject to rule by foreign nations. After Persian rule, they were ruled by the Greeks (333-164 B.C.). Roman rule commenced in 63 B.C. By the end of the Roman occupation, the Jewish remnant that remained in the Promised Land were dispersed into the Gentile nations of the world along with the rest of the Jewish people. Living in foreign lands, they effectively remained subject to foreign rule until modern times. In agreement with centuries-old covenant promise, the return of national Israel to the Promised Land was initiated in the mid-twentieth century A.D. (cf. Leviticus 26:42-45; Isaiah 43:5-6; Jeremiah 31:8-10; Ezekiel 37:1-28; etc.) As prophesied, it occurred precisely 2520 years after the departure of the glory of God and the exile of ancient Israel to ancient Assyria and Babylonia. (cf. Ezekiel 4:4-8 within the context of Genesis 15:13; Exodus 12:40-41; Leviticus 26:18; 26:21, 23-24, 27-28) Despite the departure of the glory of God and consequent adversity, the ancient Israelites remained hopeful. They understood that God was trustworthy and the eventual fulfillment of His unconditional covenant promises was an absolute certainty. |
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Messiah
In the fullness of time, the Father sent His Son, Messiah Jesus, to earth. His primary purpose was to satisfy His role in the fulfillment of the redemptive Eternal Covenant. The Messiah descended from the lineage of Abraham. (Matthew 1:1-17; Luke 3:23-28) His presence and work on earth constituted the fulfillment of the unconditional covenant promise to Abraham that “in you all of the families of the earth will be blessed.” (Genesis 12:3) More than 300 Old Testament prophecies serve to substantiate the specific identity of the Messiah. The New Testament identifies Him as “Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him.” (Acts 2:22) Jesus the Messiah was both fully divine and fully human. Therefore, He was uniquely capable of providing representative mediation between the holy Law-Giver and fallen Law-breaker. (Philippians 2:5-10; Colossians 2:9; Hebrews 2:14-18; 8:6; 9:15; 12:24; 1 Timothy 2:5) National Hope Throughout the Old Testament, it is clear that the ancient Israelites looked forward to an earthly manifestation of the kingdom of God. Ushered in by the arrival of the Messiah, it was their national hope. (Psalm 2:6-8; 15:1-5; 24:1-10; 48; 72:1-19; 89: 3-4, 29, 34-37; 122:1-9; Isaiah 1:26-27; 2:2-4; 4:2-6; 9:6-7; 11:1-12:6; 16:5; 27:12-13; 29:22-24; 30:18-26; 32:16-20; 33:20-24; 35:5-10; 43:5-7; 44:1-5, 21-23; 45:17; 51:3; 52:1-10; 55:12-13; 56:6-8; 60:1-14; 61:10-11; 62:1-12; 65:17-25; 66:10-14; Jeremiah 3:8, 17; 16:14-15; 23:3-8; 31:1-40; 33:9-26; 50:19-20; Ezekiel 11:14-20; 17:22-24; 20:40-41; 28:25-26; 34:25-31; 36:8-15, 24-38; 37:1-25; 40:1-43:27; 44:1-46:24; 45:1-8; 47:1-48:35; Hosea 1:10-2:1; 14:4-8; Joel 2:18-32; 3:17-18; Amos 9:11-15; Micah 4:1-8; 7:18-20; Zephaniah 3:9-20; Zechariah 8:1-8; 10:8-12; 14:9-11; etc.) According to the Jewish Scriptures, new life in the earthly kingdom would be glorious. Most importantly, it would be recognized by the Messiah's presence and leadership on earth. (Micah 4:1-5) As a result, life for the Israelites in the earthly kingdom would be characterized by righteousness, peace, prosperity and much more. (Psalm 15:1-5; 24:1-6; 67:6-7; 72:16; Isaiah 2:2-4; 11:6-9; 35:1; 55:13; 65:22; Joel 2:24-26; 3:18; Amos 9:13-14) Rejection During His earthly ministry Jesus the Messiah presented the existing, representative leadership of Israel with an offer to fulfill the promise of their long-awaited kingdom on earth. (Matthew 4:23; 9:35; 24:14; Luke 16:16) However, they failed to recognize His authority and, therefore, rejected His offer. The consequences of the rejection were significant. Within less than 40 years the Jewish presence in the land of promise was largely eradicated. Jerusalem and its temple were destroyed and the Jewish people were murdered, enslaved, or dispersed into the nations of the world. By all appearances, Israel was finished. Remnant Nevertheless, the Apostle Paul made it very clear that God was not done with Israel. He indicated that their suspension from the covenant plan of God was only temporary. The Apostle Paul revealed, “I say then, God has not [permanently] rejected His people [Israel], has He? May it never be!” (Romans 11:1a) He then provided two examples that God had not rejected Israel. The first example was Paul himself. He stated, “For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.” (Romans 11:1b) Paul was an Israelite who had not been rejected by God. Before providing his second example Paul clarified, “God has not rejected His people whom He foreknew.” (Romans 11:2a) Scripturally, to be foreknown by God means to be chosen by Him in eternity before the foundation of the world. (Ephesians 1:4) According to Paul, God does not later reject the people He had previously chosen. The Prophet Elijah served as the second example that God had not rejected the people He foreknew. Paul said, “Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? "Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left, and they are seeking my life.” But what is the divine response to him? "I have kept for Myself seven thousand men who have not bowed the knee to Baal.” (11:2b-5) After providing two examples that God had not permanently rejected His people, the Apostle proceeded to reveal God’s plan for Israel. Inclusive of Paul and the other founding members of early New Testament church, He would continue to redeem Israelites during the Church Age. They would not comprise all of Israel but merely a remnant. However, God also promised to restore national Israel in the distant future, after the Church Age. Paul explained, “In the same way then, there has also come to be at the present time (Church Age) a remnant [of Israel] according to God's gracious choice. But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. What then? What Israel is seeking, it has not obtained, but those who were chosen (remnant of Israel) obtained it, and the rest [of Israel] were hardened; just as it is written, ‘God gave them a spirit of stupor, eyes to see not and ears to hear not, down to this very day.’ And David says, ‘Let their table become a snare and a trap, and a stumbling block and a retribution to them. Let their eyes be darkened to see not, and bend their backs forever.’” (11:6-10) Paul emphasized that the remnant of Israel during the Church Age was not chosen by God because of any special attributes. Instead, His choice was by grace alone. Although statistically small in number, Jewish people have indeed received the Messiah throughout the Church Age. As revealed by the Apostle Paul, they constitute an elect remnant of Israel. |
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National Restoration
Beyond His redemption of a remnant of Israel during the Church Age, the Apostle Paul revealed that God was also not finished with national Israel. As indicated, their suspension from His covenant plan was only temporary. In contrast to the remnant, national Israel was given “eyes to see not and ears to hear not.” As a result, they were spiritually blind and deaf to the plan of God during the Church Age. Paul clarified the reason why God allowed national Israel to temporarily “stumble” from His covenant plan. He said, “…[Israel] did not stumble so as to fall (permanently), did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be (restoration of national Israel to the covenant plan of God that He specifically initiated for them)! But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry [to the Gentiles], if somehow I might move to jealousy my fellow countrymen (Israel) and save some of them.” (11:11-14) Amazingly, God temporarily suspended Israel from His covenant plan to allow the elect from the Gentile nations the allotted time to come to faith in Christ. It appears that Romans 11:13-14 is a parenthetical insertion. In what could be a related note then, Paul disclosed three things. First, he restated his personal calling as an apostle to the Gentiles. Second, Paul emphasized the incredible privilege of his Gentile audience. He wanted them to recognize the significance of Israel being temporarily suspended from the covenant plan of God for their benefit. Third, Paul expressed the personal desire that his ministry to the Gentiles would cause jealousy among his fellow Israelites and consequently, lead some of them to salvation in Christ. Continuing from where he had left off in verses 11-12, Paul said, “For if their (Israel) rejection (apobole: ap-ob-ol-ay'; “casting away” (from the covenant plan of God)) is the reconciliation of the world, what will their (Israel) acceptance be but life from the dead? If the first piece of dough (aparche; ap-ar-khay', “firstfruits”) (Jesus Christ) is holy, the lump (Israel) is also; and if the root (Jesus Christ) is holy, the branches (Israel) are too.4 (11:15-16) Paul then warned the Gentile believers, “But if some of the branches [of Israel] were broken off (temporarily suspended from the covenant plan of God), and you (Gentile church), being a wild (unfruitful) olive, were grafted in among them (remnant of Israel during the Church Age) and became partaker with them of the rich root (Messiah Jesus) of the olive tree, do not be arrogant toward the branches (Israel); but if you are arrogant, remember that it is not you who supports the root (Messiah Jesus), but the root supports you. You will say then, "Branches (Israel) were broken off so that I might be grafted in." Quite right, they (Israel) were broken off (temporarily suspended from the covenant plan of God for Israel) for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches (Israelites), He will not spare you (Gentiles) either. Behold then the kindness and severity of God; to those (Israel) who fell, severity, but to you (Gentiles), God's kindness, if you continue [to demonstrate faith, evidential of salvation] in His kindness; otherwise you (Gentiles) also will be cut off. And they (Israel) also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you (Gentiles) were cut off from what is by nature a wild (unfruitful) olive tree, and were grafted contrary to nature into a cultivated olive tree (Israel), how much more will these who are the natural branches be grafted into their own olive tree? (11:17-24) The Apostle further explained, “For I do not want you, brethren, to be uninformed of this mystery - so that you will not be wise in your own estimation — that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, “The Deliverer will come from Zion, He will remove ungodliness from Jacob.” “This is My covenant with them, when I take away their sins.” (11:25-27) After the “fullness of the Gentiles” arrives and the “partial hardening” of Israel has been removed, all of the elect of national Israel will be saved (delivered) from the “Tribulation.” Congruent with the divine initiation of the unconditional New Covenant, they will be gathered as one nation on the regenerated earth under personal rule of Messiah Jesus for 1000 years. Paul concluded, “From the standpoint of the gospel they (Israel) are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers (patriarchs of Israel); for the gifts and the calling of God (promised to national Israel through the patriarchs) are irrevocable. For just as you (Gentile church) once were disobedient to God, but now have been shown mercy because of their disobedience, so these (national Israel) also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience so that He may show mercy to all.” (11:28-32) According to the Apostle Paul, God will restore Israel. Not only will He restore a remnant of Israel during the Church Age but according to eternal plan He will also restore national Israel to His covenant plan in the future. Deeply moved by the plan of God Paul proclaimed, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For “Who has known the mind of the Lord, or who became His counselor?” Or Who has first given to Him that it might be paid back to Him again?” For from Him and through Him and to Him are all things. To Him be the glory forever. Amen. (11:33-36) Two New Covenants Israel will indeed be restored to the covenant plan of God in the future by the initiation of the New Covenant. However, it is important to recognize there are two covenants in the New Testament referred to as “new.” Understanding how the real New Testament church and the nation of Israel fit into the covenant plan of God requires distinguishing between them. As previously indicated, the real New Testament church is not a covenant partner with God. Instead, it is the beneficiary of the gracious Eternal Covenant. In contrast to the church, the nation of Israel does relate to God through covenant partnership. In the past, they partnered with God through a series of interrelated covenants that included the Abrahamic, Mosaic, and Davidic. As revealed previously, however, at present Israel is suspended from covenant partnership with God. In the future they will be restored to covenant partnership by the divine initiation of their New Covenant. (Jeremiah 31:31-34; Ezekiel 37:26-28) In the New Testament, the Eternal Covenant is referred to as a “new” covenant. (Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 9:15; 10:29; 12:24; 13:20) Additionally, Israel’s New Covenant is revealed as a “new” covenant. (Romans 11:26-27; Hebrews 7:22; 8:6-8; 13; 10:16) The Greek word used to describe the newness of both covenants is kainos (kahee-nos'). Fundamentally, it means “new in nature (with an implication of better).”5 Accordingly, the Eternal Covenant was new in nature (form and quality) when its stipulations were fulfilled in time. It was “better” than every other covenant God would initiate for the benefit of mankind. During the celebration of the “Last Supper,” Jesus referred to the Eternal Covenant as a new covenant. He said, “This cup which is poured out for you is the new covenant in My blood.” (Luke 22:20) Relative to the context in which it was written, the “Last Supper” served as the meal of ratification for the Eternal Covenant. It also introduced the celebration of the “Lord’s Supper,” the impending sign of the Eternal Covenant during the Church Age. The Eternal Covenant is the redemptive covenant. Its death and resurrection provided the sole means of redemption for all mankind. Consequently, the blood of the Eternal Covenant was the basis for Israel’s New Covenant that will be divinely initiated in the future to ensure the fulfillment of the stipulations and promises of the Abrahamic, Mosaic, and Davidic covenants. Likewise, Israel’s New Covenant will also be new in nature (form and quality). Initiated before the millennial reign of Christ, it will be “better” than their Old Covenant (comprised of Abrahamic, Mosaic, and Davidic covenants). Israel’s New Covenant is better because it is an unconditional covenant of promise. It is imperative to emphasize that the real New Testament church does not relate to God through Israel’s New Covenant. Instead, as indicated, it is a covenant between God and the restored nation of Israel that will be initiated in the future. The Bible never indicates otherwise. The two “new” covenants revealed in the New Testament are gloriously distinct. Failing to discern between them obscures the biblical distinction between the nation of Israel and the real New Testament church and, therefore, causes confusion regarding their predetermined purpose in God's eternal plan and their unique mission in the world. |
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Epistle to the Hebrews
The original audience of the book of Hebrews was the early Christian community of the first century. Therefore, it can be deduced that it was comprised predominantly of Jewish people. While some of them had experienced a conversion to faith in Christ, others had not. Nevertheless, the unconverted participated at some level in early church activities and were influenced and comforted by its intimate community life. The letter to the Hebrews was written in the context of intense persecution. Its fundamental intent was to warn the unbelieving Jews who participated in the early church community not to turn back from the new faith to the relative safety of Judaism and the Old Covenant. To dissuade a return to Judaism, the author of Hebrews encouraged the early church community not to focus on either the obsolete Old Covenant of the past or the not yet initiated New Covenant of the future. Instead, he exhorted them to fix their attention on the Mediator of the covenantal plan of God, Jesus Christ, and His role in the fulfillment of the Eternal Covenant. In the midst of persecution, it provided them with a powerful reason not to turn back; deeply rooted hope in the Savior. The Greek word for covenant (diatheke - dee-ath-ay'-kay) is used 17 times in Hebrews 7-13 alone. In these chapters, it is important to recognize that the author of Hebrews writes about three different covenants. |
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