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Chapter 7 - Covenants for Israel |
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Four of the major covenants of the Bible are interrelated. They were predetermined to benefit the nation of Israel. Originating from God, they include the Abrahamic, Mosaic, Davidic, and New covenants.
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 a constitution for the formation of the nation (Exodus 20:1-31:18). It prescribed the nature, functions, and limits of both religious and governmental practice. God originally appointed leadership for the nation of Israel and later guaranteed it 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 become a great nation. While it has not yet occurred, its fulfillment is guaranteed to occur in the future by unconditional covenant promise.
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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 the purpose and plan of God. When God initiated a 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. God revealed His desire to covenant with Abram in the ancient city of Ur. He informed Abram that He would fulfill six unconditional covenant promises through him. God promised He would: |
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It was vital for Abram to recognize the significance of the covenant and the solemnity of the occasion. Therefore, God provided him with the privileged opportunity to demonstrate his willingness to participate. He said to Abram, “Go forth from your country and from your relatives and from your father's house to the land which I will show you” (Genesis 12:1). By faith, Abram demonstrated his willingness to covenant with God. He left his ancestral home of Haran and traveled to the land of Canaan (Genesis 12:6-9). After Abram arrived in the land of Canaan, God covenanted with him as promised.
It is important to clarify that God’s initial requirement of 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 evidence affirming the unconditional nature of the Abrahamic Covenant is abundant. For example: |
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The unconditional nature of the Abrahamic Covenant clarifies that the present “partial hardening” of the nation of Israel is only temporary (cf. Romans 11:25). In agreement with the unconditional promise of the Abrahamic Covenant, national
Israel will experience restoration to the 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 the nation of 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.” |
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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.”[1] Thus, constitutionally speaking, 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. The fundamental promise of the Davidic Covenant was that 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. |
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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 covenant 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 national restoration of 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. Messiah In the fullness of time, the Father sent His Son, Messiah Jesus, to earth. His primary purpose was to fulfill the stipulations 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). |
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National Hope
Throughout the Old Testament, it is clear that the ancient Israelites looked forward to the kingdom of God manifested on earth. 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.). The teaching of Scripture revealed to the Israelites that their new life in the 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 consequence, new 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). 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. The Jewish people were murdered, enslaved, or dispersed into the nations of the world. By all appearances, Israel was finished. Remnant The Apostle Paul made it very clear, however, that God was not done with the Israelites. Although He suspended national Israel from His covenant plan, He would redeem a remnant of Jewish individuals through the real New Testament church. Paul provided two examples that “God has not rejected His people” (Romans 11:1). He first stated, “For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin” (Romans 11:1). Thus, Paul clarified that he was of Jewish ancestry and that God had not rejected him. His second example was from the Old Testament. Paul continued, “…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.” (Romans 11:2-4). He then plainly stated, “In the same way then (as in the example of Elijah), there has also come to be at the present time (the Church Age) a remnant 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” (Romans 11:5-6). In contrast to the New Testament church, national Israel would be spiritually blinded to God's eternal plan during the Church Age. No longer having “eyes to see” or “ears to hear,” they would be unaware of the gracious, redemptive work of God through the real New Testament church. So Paul explained, “What (unbelieving national) Israel is seeking, it has not obtained, but those who were chosen (the remnant) obtained it, and the rest were hardened; just as it is written, “God gave them (unbelieving national Israel) 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” (Romans 11:7-10). 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 from the nation of Israel. Restoration God's eternal plan included the redemption of an elect remnant of Jewish people during the Church Age. It also graciously provided for the restoration of national Israel in the future after the Church Age. Thus, their suspension from covenant plan before the Church Age was only temporary. Paul enlightened, “….they (unbelieving national Israel) did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them (unbelieving national Israel) jealous. Now if their transgression (the rejection of the Christ by the representative leadership of national Israel) is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! (11:11-12). Unbelieving national Israel stumbled but did not fall. God used their stumbling or transgression to bring the riches of eternal life (zoe) to the Gentiles. Paul emphasized, “I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, if somehow I might move to jealousy my fellow countrymen and save some of them” (11:13-14). He clarified that he was not speaking to his Jewish brethren but to the predominantly Gentile ecclesia in ancient Rome that was essentially uneducated about Jewish law and history. Consequently, it could be surmised that Paul’s message was somewhat simplified for his Gentile audience. Thus, in-depth knowledge of Old Testament Judaism was unneeded and should not be forced on the biblical text by the modern reader. Paul hoped that the fruit of his simplified ministry to the Gentiles would make his Jewish brethren jealous and consequently lead them to salvation. Further, Paul stated, “For if their (unbelieving national Israel’s) rejection (of the Christ during the first century) is the reconciliation of the world (i.e., the sharing of divine life (zoe) with the Gentiles), what will their (unbelieving national Israel’s) acceptance be but life from the dead (the sharing of divine life (zoe))? If the first piece of dough (the living (zoe) remnant of Israel during the Church Age) is holy, the lump (restored national Israel sharing life (zoe) with God after the Church Age) is also; and if the root (the living (zoe) remnant of Israel during the Church Age) is holy, the branches (restored national Israel sharing life (zoe) with God after the Church Age) are too” (11:15-16). The “lump” and “root” mentioned in verse 16 are referent to the living (zoe) remnant of Israel during the Church Age rather than, as sometimes presumed, the Jewish patriarchs. This interpretation is further confirmed by understanding that the living remnant of Israel during the Church Age is the “rich root of the olive tree”; the supporting source of divine life (zoe) for the real New Testament church (11:17; cf. 11:18). Paul continued, “If some of the branches (unbelieving national Israel) have been broken off, and you (living (zoe) Gentiles), though a wild olive shoot, have been grafted in among the others (the living (zoe) remnant of Israel during the Church Age) and now share in the nourishing sap from the olive root (divine life (zoe)), do not boast over those branches (unbelieving national Israel). If you do, consider this: You do not support the root (the living (zoe) remnant of Israel during the Church Age), but the root (the living (zoe) remnant of Israel during the Church Age) supports you. You will say then, "Branches (unbelieving national Israel) were broken off so that I could be grafted in." Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but be afraid. For if God did not spare the natural branches (unbelieving national Israel), he will not spare you either.” Consider therefore the kindness and sternness of God: sternness to those who fell (unbelieving national Israel), but kindness to you (New Testament church), provided that you continue in his kindness (perseverance in faith provides evidence of indwelling, eternal life (zoe)); Otherwise (if the evidence reveals a lack of eternal life (zoe)), you also will be cut off. And if they (unbelieving national Israel) do not persist in unbelief, they will be grafted in, for God is able to graft them in again. After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches (unbelieving national Israel), be grafted into their own olive tree! (Romans 11:17-24; NIV). Thus, Paul indicated that national Israel would be restored in the future by being grafted back into their olive tree. The Apostle made it very clear that the suspension of national Israel from covenant partnership with God was not permanent. They will eventually be restored to covenant plan. It is guaranteed by the unconditional promises of the Abrahamic, Davidic and New covenants (Genesis 12:1-3; 7; 13:14-17; 15:1-21;17:1-8; 18:18; 22:18; 2 Samuel 7:4-17; 1 Chronicles 17:4-15; 2 Chronicles 6:16; Psalm 89:3-4; Jeremiah 31:31-33; Hosea 2:16-20). Cognizant of the transient nature of the nation of Israel’s suspension from covenant plan, the Apostle explained, “….a partial hardening (dullness, blindness) has happened to (unbelieving national) Israel” (11:25a). He indicated that the “partial hardening” was temporary. It was to last only “until the fullness of the Gentiles has come in” (11:25b). After the last of the elect Gentiles have been saved during the Church Age, “all Israel will be saved (the restoration of believing national Israel)” (11:26a). Quoting from the Old Testament, Paul then clarified, “the Deliverer will come from Zion, He will remove ungodliness from Jacob.” “This is my covenant (Israel’s New Covenant) with them, when I take away their sins” (Romans 11:26b-27; cf. Jeremiah 31:31-33; Hosea 2:16-20). The restoration of national Israel is described in detail in Ezekiel 37. It will occur when the New Covenant is initiated by God shortly after the Church Age, before the advent of the Davidic/Millennial /Messianic Kingdom on earth. Paul further defended the restoration of the nation of Israel to covenant partnership by instructing, “…the gifts and the calling of God are irrevocable. For just as you (New Testament church) once were disobedient to God, but now have been shown mercy because of their (national Israel) disobedience, so these (national Israel) also now have been disobedient, that because of the mercy shown to you (New Testament church) they (national Israel) also may now be shown mercy. For God has shut up all in disobedience so that He may show mercy to all” (Romans 11:29-32). The gifting and calling of Israel were “irrevocable” (ametameletos – “without repentance”). It was not based on human works or conduct but grace alone.[1] Paul’s certainty of the nation of Israel’s eventual restoration to covenant relationship with God was related to his knowledge of the covenant promises of God. He understood that they were gracious and unconditional, established and settled by God in eternity with complete foreknowledge of the failure of Israel in time. Therefore, Paul recognized that the fulfillment of the unconditional covenant promises of God is not dependent on human performance, good or bad. Instead, it would occur by the grace of God alone through cooperation of human faith alone. The suspension of the nation of Israel from covenantal plan was part of the eternal plan of God. It provided for both the discipline of disobedient national Israel and also the advent of a new age. The new Church Age would allow God to repopulate His kingdom rapidly with the elect from the Gentile nations of the world (Romans 11:11-12). “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?” (Romans 11:33-35). |
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Two New Covenants
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. The primary, unconditional benefit of the Eternal Covenant is life (zoe) shared with its Mediator, Jesus Christ. As a result, the real New Testament church is privileged to know God in the most personal and intimate manner possible. In contrast to the church, the nation of Israel does relate to God through covenant partnership. In the past, they related to God through a series of interrelated covenants that included the Abrahamic, Mosaic, and Davidic. At present, Israel is suspended from covenant partnership with God. In the future, however, in the future, they will be restored to covenant partnership with God by the divine initiation of the New Covenant (Jeremiah 31:31-34; Ezekiel 37:26-28). Understanding how the real New Testament church and the nation of Israel fit into the covenant plan of God requires distinguishing between two of the major covenants of the Bible. Both are described as “new” covenants. 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 it was initiated in eternity and fulfilled in time. It was “better” than any covenant that was to follow. The Eternal Covenant was satisfied by the members of the Godhead alone and provided the solitary basis for the redemption 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). Thus, relative to the context in which it was written, the “Last Supper” served as the meal of ratification for the Eternal Covenant. Further, it introduced the celebration of the “Lord’s Supper,” the impending sign of the Eternal Covenant during the Church Age. Likewise, Israel’s New Covenant will also be new in nature (form and quality). Initiated shortly before the millennial reign of Christ, it will be “better” than their Old Covenant (Abrahamic, Mosaic, and Davidic). The New Covenant is an unconditional covenant of promise that will ensure the fulfillment of the stipulations of their previous covenants with God. It is imperative to emphasize that the real New Testament church does not relate to God through the New Covenant. Instead, as indicated, the New Covenant is a covenant between God and the restored nation of Israel that will be initiated in the future. The Bible never indicates otherwise. Not in the Old or New Testaments. 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. 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. It provided the remnant with the assurance of eternal salvation. Consequently, the early Hebrew church community could look with confidence to the future initiation of the New Covenant and its fulfillment of the covenantal plan of God. 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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The satisfaction of all of the major covenants initiated in time, including Israel’s Old and New covenants, was made possible by the blood of the Eternal Covenant. Providing for fallen mankind to become both legally suitable and organically compatible with God, the Eternal Covenant 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). New Covenant (Jeremiah 31:31-33; Ezekiel 36:26,27; 37:14;Hebrews 8:7-13; 10:16-18) As mentioned, 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 enactment of Israel’s New Covenant will occur shortly before the beginning of the Millennial, Messianic, or Davidic kingdom on the regenerated earth. As a result, the nation of 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 as follows: |
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