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The Old Testament reveals that national Israel failed to live up to their covenant partnership with God. Their consistent disobedience of the law of the Old Covenant (Mosaic Covenant) eventually led to the division of the kingdom, suspension from the covenant plan of God, exile into foreign nations, and the departure of the glory of God.
Despite their dire situation, national Israel remained hopeful. Concordant with the unconditional promises of the New Covenant they understood that God was not finished with them. National Hope Throughout the Old Testament, 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. Congruent with the Messiah's presence and leadership on earth, life 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; Micah 4:1-5) In the fullness of time, the Father sent the Christ to earth. Despite Israel’s previous failure to obey covenantal law, the gracious intent was to satisfy their hope for an earthly kingdom. Rejection During His earthly ministry Christ Jesus 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 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 of how 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 reject people He has chosen even if they later choose to reject Him. 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 Jewish founding members of the 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. 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 chosen during the Church Age was would not compromise the elect because of any attributes they possessed. Instead, it would be 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
As indicated by the Apostle Paul, God would redeem a remnant of Israel during the Church Age. The apostle also clarified, however, that God was not finished with national Israel. Therefore, their suspension from His covenant plan was only temporary. Relative to their temporary suspension, national Israel had been made spiritually blind and deaf. Thus, they were characterized by “eyes to see not and ears to hear not.” Consequently, they could not recognize the eternal plan of God during the Church Age. Paul clarified, “…[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)! 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. 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? (11:11-15) Paul illustrated, “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.[1] (11:16) From the words of Paul written to the church in Rome, it is evident that the temporary suspension of national Israel from the covenant plan of God served an important purpose. It allowed the elect from the Gentile nations an allotted amount of time to come to faith in Christ. Paul next warned the Gentile believers in Rome, “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 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 the elect of national Israel will be saved (delivered) from the “Tribulation.” Congruent with the God’s 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 amazing 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) |
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Two New Covenants
Israel will 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 Bible referred to as “new.” 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).”[1] 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 redemptive Eternal Covenant. It also introduced the celebration of the “Lord’s Supper,” the impending sign of the Eternal Covenant during the Church Age. The death and resurrection of Christ associated with the Eternal Covenant served as the sole means of redemption for all mankind; Jew and Gentile alike. The blood of the Eternal Covenant provided the basis for Israel’s New Covenant that will be initiated by God in the future. It will ensure the fulfillment of the law and promises of the Abrahamic, Mosaic, and Davidic covenants (Old Covenant). Like the Eternal Covenant, 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 Israel’s Old Covenant because it is an unconditional covenant of promise. It is imperative to emphasize that the New Testament church does not relate to God through Israel’s New Covenant. It is a covenant between God and the restored nation of Israel alone. It 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 New Testament church and, therefore, causes confusion regarding their predetermined purpose in God's eternal plan and their unique mission in the world. Epistle to the Hebrews The original audience of the book of Hebrews was the early Christian community of the mid 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 unconverted Jews who participated in the early church community not to turn back from their 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 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. During persecution, it provided them with deeply rooted hope in the Savior and a powerful reason not to turn back. 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, the Eternal Covenant, the Old Covenant, and the New Covenant. The Eternal Covenant was initiated and fulfilled by the members of the Godhead. In this present age, it is for the benefit of the elect of the New Testament church. (cf. Hebrews 7:1-28; 9:11-17; 23-28; 10:5-14; 29; 12:24; 13:20) The Old Covenant, inclusive of the Abrahamic, Mosaic, and Davidic covenants, was initiated in the past by God for the benefit of the nation of Israel. (cf. Hebrews 8:7, 9,13; 9:1-10; 18-22; 10:1-4) The New Covenant will be initiated in the future for the benefit of the restored nation of Israel. (cf. Hebrews 7:22; 8:6-13; 10:15-17) It will provide them with the enablement to fulfill the obligations of the Old Covenant. |
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The book of Hebrews indicates that the satisfaction of all the major covenants initiated in time, including Israel’s Old and New covenants, was made possible only by the blood of the Eternal Covenant. It constitutes the solitary means of redemption for fallen humanity.
“Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever.” (Hebrews 13:20-21) |
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New Covenant
(Jeremiah 31:31-33; Ezekiel 36:26,27; 37:14;Hebrews 8:7-13; 10:16-18) As indicated, the New Covenant is an unconditional covenant of promise between God and the nation of Israel that has not yet been initiated. The legal basis for its future initiation was provided by the past fulfillment of the Eternal Covenant. The New Covenant will provide for the application of the unconditional benefit of the Eternal Covenant to national Israel. In contrast, the New Testament church has already received the blessing of the unconditional benefit of the Eternal Covenant. The enactment of Israel’s New Covenant will occur at the beginning of the Millennial kingdom on the regenerated earth. As a result, national Israel will enjoy the glorious benefits associated with their previous covenants; the Abrahamic, Mosaic, and Davidic. Jeremiah prophesied, “Behold, days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah, not like the [Mosaic] covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them, declares the LORD. But this is the covenant which I will make with the house of Israel after those days, declares the LORD, I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD’, for they will all know Me, from the least of them to the greatest of them, ‘declares the LORD, for I will forgive their iniquity, and their sin I will remember no more.” (Jeremiah 31:31-34) Ezekiel added, “For I will take you from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God.” (Ezekiel 36:24-28) Israel’s New Covenant will provide for the fulfillment of the stipulations of its Old Covenant. Its many benefits will include justification (Isaiah 26:2; 43:25; 53:11; 60:21; Jeremiah 31:34; 50:20; Micah 7:18; Romans 11:26-27; Hebrews 10:16-17); regeneration (Ezekiel 36:25-27; 37:5; 9; 14); law written internally on the heart (Jeremiah 31:33); obedience satisfied (Ezekiel 36:27); and the possession of the promised land (Jeremiah 32:37; 32:41; Ezekiel 37:14) |
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The restoration of national Israel to the covenant plan of God presently remains unfulfilled. Relative to unconditional covenant promise, however, it is certain that it will be fulfilled in the future.
The basis for the fulfillment of New Covenant promise was the blood of the Eternal Covenant. The New Covenant will provide for national Israel to be restored to covenant relationship with God. © 2025 James Hiatt |
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