Salvation
And God's Covenants
A discussion of God's
covenants with Abraham, A Bible study from "The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding. Happy is the man that findeth wisdom, and the man that getteth understanding. He that answereth a matter before he heareth it, it is folly and shame unto him."--Proverbs 9:10, 3:13, 18:13 |
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Three conditions needed dealing with if the blessing of all the families of the earth promised in the Abrahamic Covenent (Gen. 22:18) were to become a reality: (1) the "sins of the past," both of Jews under the Old Covenant and of Gentiles being without covenant; (2) sins committed, whether through weakness or wilfullness, after the past sins have been remitted; (3) the tendency toward sin in all the race.
For the first two of these conditions the Law Covenant made some provision in various offerings, such as those of the Day of Atonement which were for the whole nation, and the individual sin and trespass offerings from time to time brought by transgressors. All of these, however, never took away sin, but they did serve as reminders of the sinful conditions. (Heb. 10:1-4) For the third condition there was no provision in the Law Covenant. Its arrangements could not meet any of these needs, nor could it overcome the difficulties of those who desired to lead righteous lives. (Gal. 2:21, 3:21) However, the New Covenant makes ample provision to deal with all three of these conditions.
The New Covenant provides a sacrifice having the power to produce the desired effect--redemption--which has not only redeemed believing Jews (Heb. 9:15, Gal. 4:4,5), but which is also a satisfaction to God to conciliate Him regarding the sins of all believers (Rom. 3:22-26, Gal. 3:13) and of the whole world. (John 3:16, 1 John 2:2) "This is My blood of the covenant" $bocompare to Exod. 24:8 and Heb. 9:20$bc, "This cup is the New Covenant in My blood, which is shed for you," "drink ye all of it," said our Redeemer when offering the cup to His disciples at the memorial supper. "And they all drank of it."<17>-- Matt. 26:28, Luke 22:20, Mark 14:23,24, 1 Cor. 11:25
This cup represents His blood shed for "the many" (all in Adam, the entire race) for the remission, that is, the forgiveness of sins. The disciples, being of sinful men and of the condemned race of Adam, must eat His flesh and drink His blood, else they would have no life in them. (John 6:47-58) So must all do who would have life. All who would have everlasting life must believe on Him, for no other way has been provided by which God can justly remit the sins that are past, of any or of all of Adam's family.--John 3:36, Acts 5:31, 13:38-49, Luke 24:47, Rom. 5:1
The New Covenant has made possible not only remission of past sins, thus passing the believer from death to life (John 5:24), but also the clearing away of such future transgressions as shall result from the weaknesses and imperfections of our fallen nature. This is all provided for in the blood of Jesus. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." "The blood of Jesus Christ His Son cleanseth us from all sin." (1 John 1:9,7) Here is manifest the intercessory work of the high priest on behalf of all who have entered into this covenant relationship with God through His mediation. "If any man sin, we have an Advocate with the father, Jesus Christ the righteous." 'We' who have the Advocate are not the uncovenanted. He ever lives to make intercession for those that come unto God by Him, those who have made a covenant with God over the sacrifice of His Son, and so have come into the household, being no longer aliens and strangers.--Heb. 7:25, Eph. 2:12,13,19
Moreover, the presence of the holy spirit in the believer's heart also constitutes an intercession for him in such a time of need. (Rom. 8:23,26,27) If God is accepting the will and effort, notwithstanding the weakness of the flesh, the fact that he has the mind of Christ (1 Cor. 2:12,16, Phil. 2:5) must, under "the law of the spirit of life in Christ Jesus," constitute a powerful intercession on behalf of the believer who has been overtaken in a fault to which the mind of Christ in him gave no consent.--Rom. 8:2, Gal. 5:25, 6:2
The New Covenant deals effectively with sins committed wilfully by those who have come into the relationship with God which it provides. The principles governing correction for wilful sins were outlined by our Lord at the close of a general parable. "That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him will they ask the more." (Luke 12:47,48) Our Lord makes just and equitable distinctions in respect to all wilful transgressions. No doubt the master of the house takes into account that some of the wilfulness which needs correction, and which is corrected by nothing else than painful experience, is due to our coming from imperfect parents through Adam, and is to that extent, when confessed, covered by the precious blood. He knows the hearts of His people, and correction is therefore suited to the need.
Lessons for those perfected through the processes of the New Covenant may be identified by noting the severity of God's dealing under the Law Covenant as compared to His dealing with His sons under the present New Covenant. "God, having spoken to the fathers of old in many portions and in many ways by the prophets, in the last of these days spoke to us in a Son." "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord?" "For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven." (Heb. 1:1,2, 2:2,3, 12:25) The last quotation above represents the type and antitype relationship between the Law and New Covenants, and it applies to God's sons of the High Calling Age.
The sacrifice of Jesus does not cover the intelligently wilful transgressions--small or great--of those who have entered into the New Covenant arrangement and have been sanctified by its blood. "If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." This tells of the extreme measure of wilfulness, speaking of a "knowledge of the truth" far beyond the merely having-heard-it stage. "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" (Heb. 10:26-29) The shed blood of Jesus, which is the blood of the New Covenant, and which alone is able to make the comers thereunto perfect, is here referred to. In Hebrews 10:10,14, the atonement blood is described. "By one offering He hath perfected forever them that are sanctified," literally, 'them being sanctified.' Believing the words of our blessed Master, that the blood of the New Covenant is 'My blood,' let us hold to that precious truth.
When the disciples drank the cup handed them by our Lord at the institution of the memorial supper, that ceremony represented how they shared among themselves the benefits of the 'one offering.' This is made plain by the fact that our Lord did not drink of the memorial cup.<17> And our Lord's concluding words are significant also. He said not, this do in remembrance of yourselves, but "This do in remembrance of me."
(2) Sin Punishable by the Second Death
Another description of wilful sin punishable by the second death is given in Hebrews 6:4-8. "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy spirit, and have tasted the good word of God, and the powers of the age to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame." The powers of the coming age are those arrangements which God has made through His Son for the bringing of mankind to an accurate knowledge of the truth, the eradication of sin, and the conquering of death. All these are enjoyed by the saints now in sufficient measure to bring full responsibility. They taste Jesus, the heavenly gift, they are passed from a death unto a life standing, they partake of the holy spirit, and they feed on the good word of God. All these are realities of their experience now. Hence the reasonableness of the penalty of the second death upon those who sin wilfully. Even were they to come up for probation in the Earthly Kingdom Age, when progress toward physical perfection will be possible to those who then accept the terms of the New Covenant, they could expect no change of verdict. Therefore, any such finding against them in the High Calling Age would stand.
God provided for all the necessities required to benefit each and every one coming under the New Covenant in Jesus' blood, so that full reconciliation may be received through the processes of experience, stripes, and sincerely desired forgiveness except for absolute wilfulness after full enlightenment. (Matt. 12:31-37) The Lord alone is competent to judge how much wilfulness is associated with an individual's transgression, and He alone can say whether few stripes, many stripes, or destruction in the second death would be the appropriate punishment. In His love and mercy, He would no doubt administer "few stripes" at the first. If these did not suffice to cause a change in the course of the transgressor, "many stripes" would follow. If the sinner continued obstinate in wilfulness, even after all the loving discipline of the Lord, "that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned." "It is a fearful thing to fall into the hands of the living God." No sacrifice has been offered or promised to provide atonement for the wilful sin of an absolutely wilful sinner.--Heb. 6:4-8, 10:26- 31
(3) Writing the Law on the Heart
How is the law of God 'written' into the hearts and minds of God's people now blessed by the New Covenant? The Scriptures clearly answer that it is by the ministration of the Spirit, and the sanctifying power of the truth. (Acts 2:1-4, 16-21, 2 Cor. 3:3,8,9,18, John 17:17) As the consecrated believer in the "one offering" (Heb. 10:14) submits to these influences, his character is gradually transformed into the divine likeness. "With open face beholding as in a glass the glory of the Lord," he realizes himself being "changed into the same image from glory to glory, even as by the Spirit of the Lord."--2 Cor. 3:18
The New Covenant is so furnished as to thoroughly remove from those who at any time come under it, and continue faithful in it, all tendencies to evil doing, developing in their place a character established in righteousness. The Old Covenant had the law of God written on tables and in books, and required the people to obey. Those writings defined required conduct and practice which were beyond their abilities, and were thus condemnatory, becoming a ministration of death to the people. The New Covenant not only puts out of God's remembrance the past sins and iniquities (Jer. 31:34), and manifests God's mercy to present and future unrighteousness, but it also puts God's laws into the hearts and minds of those who have accepted its blood. This means more than learning in a mechanical, routine way. It means that obedience to God becomes part of the very being of all who are blessed through the New Covenant. Their 'stony' hearts are displaced by hearts of flesh, that is, naturally stubborn and rebellious 'stony' dispositions are gradually transformed to become charitable, loving, god-like.
It had been prophesied of God's people, "They shall be all taught of God" (Isa. 54:13), and Jesus was set forth as God's representative to be the Teacher, as well as the Savior. (John 6:27-29, 44-47) Of course this applied only to those who would believe into the message of their Redeemer. It was His mission to reveal the Father. (John 14:7-11, Matt. 11:27) Those who become pupils of the meek and lowly Jesus learn to love Him for His character as well as for His offering of Himself as their Savior. They are also made acquainted with the character and plans of the Heavenly Father. They know Him not by hearsay only, and not by merely observing what He is to others, but each one for himself. As he understands more and more of God's character and disposition, and as he imitates that character, he is transformed more and more into the same image. He thus comes to know God through experience. A person lacking in conscientiousness cannot understand or know a conscientious person, for the reason that the principles on which a conscientious person acts are unknown to him. So one in alienation from God, and living in sin, cannot know God, His character, or the principles governing His acts. (Eph. 4:18) But those who repudiate sin and accept the terms of the New Covenant are so transformed by the renewing of their minds that they are able to prove through experience and understanding what is the good and acceptable and perfect will of God. (Rom. 12:2) In them is our Lord's prayer fulfilled: "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent."--John 17:3
Those who now know God in this way need none to say to them, "Know the LORD," for each one knows Him for himself.<18> (Jer. 31:34) And as the gracious terms of the New Covenant are widely circulated during both the High Calling Age and the Earthly Kingdom Age, this blessed experience will be the portion of the vast majority of mankind. It is written concerning the New Covenant ministry during the High Calling Age, "Ye are the temple of the living God; as God hath said, 'I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore, come out from among them, and be ye separate, saith the Lord; and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters,' saith the LORD Almighty." (2 Cor. 6:16-18) This passage contains portions of three prophecies which assure this relationship, Lev. 26:2-12, Ezek. 37:27, and Jer. 31:31. All of them promise that God will make or establish a covenant--defined in Jeremiah as a New Covenant--with the reverent. The Apostle's use of those prophecies indicates his understanding not only that they promised the New Covenant, but also as to when it opened. The blessedness of this New Covenant relationship is appreciated only by those who experience it.--Jer. 31:1,9,33, Isa. 43:6, Hos. 1:10, Heb. 8:10<19>
Similar language is used in connection with the New Covenant ministry of the Earthly Kingdom Age. "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God."--Rev. 21:3
The Application of the New Covenant
To what purpose, and to whom, does the New Covenant apply? The New Covenant was instituted to supersede the Law Covenant (Heb. 8:7,8), for the purpose of accomplishing what the Law could not do on account of weakness of the flesh. (Rom. 8:1-4) Bearing in mind that the Law Covenant proposed to prepare Israel to become "a kingdom of priests" (Exod. 19:5,6), which it could not do, it should be expected that the first task of the New Covenant would be to develop this kingdom and priesthood, to be associated with Christ Jesus, the high priest and king. (Rev. 1:6, 20:6) This harmonizes with what is written. "And for this cause He is the Mediator of the New Covenant, that...they which are called might receive the promise of eternal inheritance."--Heb. 9:15, Rom. 9:24, 1 Pet. 1:4
The "allegory" of Gal. 4:22-31 sets forth the same teaching. The Galatian brethren had become confused, and were drifting towards the bondage of the Law. The Apostle's letter to them contrasts the Law with the Spirit (Gal. 3:1-5), as does also his epistle to the Corinthians. (2 Cor. 3:3,8,9) Now, by the figure of Sarah and Hagar, he teaches that believers were not under the ministration of the Law, which bound, but of the Spirit, which liberates. (Gal. 5:1) In a word, they and all who looked upon themselves as Christ's and therefore Abraham's "seed," were not children of God by the Law Covenant, but by the New Covenant; they were not of Hagar, but of Sarah.
In the first paragraph under "The New Covenant Victim" subhead, foregoing, it was noted that of the animals cut to ratify God's covenant with Abraham, no blood was used. And the only covenant ratified with blood of redemptive quality is the New Covenant. This means that some further arrangement beyond His promise to Abraham was foreseen by God, necessary to free from the condemnation of "the law of sin and death" (Rom. 8:2) those who would be developed by faith and promise, and become children of "Jerusalem which is above." The Scriptures clearly indicate that this further arrangement is the New Covenant, and its blood is the blood of Jesus Christ. "This cup is the New Covenant in My blood, which is shed for you" (Luke 22:20) and "which is shed for many." (Mark 14:24) From these considerations, can it not be seen that the New Covenant is one of the most advantageous and vital covenants which God has entered? Did not our Master clearly express that His blood of the New Covenant was shed for His disciples?
The ministration of the Spirit is not confined to the High Calling Age. The Bible makes no mention, it extends no promise, of any other covenant to be established or built upon the blood of Jesus Christ, the only blood of redemptive value. The New Covenant is thus seen to extend through the two ages of God's plan following its ratification by the blood of Jesus. "After those days"<20> during which the Law Covenant had been found unsatisfactory (Heb. 8:10,7,8), the Lord Jesus came and gave Himself as the sacrifice for sin. With that sacrifice as a foundation, a New Covenant was instituted, and the holy spirit testifies to us that our sins may now be freely forgiven. (Heb. 10:14- 23, 2 Cor. 6:16-18, Jer. 31:33) Again, when the Lord will deal with mankind in the Earthly Kingdom Age, He will do so through the only covenant that really can take away sin
But why does the Scripture name Israel and Judah in connection with the New Covenant?--Jer. 31:31
The reason is that at the time Jeremiah prophesied, the posterity of Jacob was still divided as a consequence of the secession of the ten tribes many years before. Those ten tribes became known as 'Israel,' and the two tribes of Judah and Benjamin which continued to worship at Jerusalem were called 'Judah.' Judah was also often called Jacob and Israel (Ezek. 20:3, Isa. 48:1,2,20), because the instructed worship and the God-ordained government for the whole of Israel still resided at Jerusalem. Similarly, Israel, that is, the ten tribes, was often called Samaria and Ephraim. (Isa. 9:9, Hosea 5:5, Ezek. 16:46) The promise of a New Covenant to be made with Israel and Judah indicated, therefore, that a time was coming when the breach between the two would be healed. That time came after Judah had also been rejected, and punished with seventy years' captivity under Babylon.--Jer. 25:1- 11
The worship of God under the Law Covenant would again be established at Jerusalem in Judea. Opportunity was given for the return of as many descendants of the twelve patriarchs as still retained faith in the promises of God pertaining to the seed. (Ezra 1:2,3) Even if they did not return to live in Palestine, they could observe the three annual feasts if their means permitted them to make the journey. Thus in Palestine a people was segregated and a faith remnant preserved generation by generation, from among whom John the Baptist afterward made ready a people prepared for the Lord. (Luke 1:16,17) Those living in Palestine at the time of our Lord's ministry, though consisting mainly of the two tribes, were called by Him "the lost sheep of the house of Israel." (Matt. 10:6) Israelites of all tribes and from many nations, gathered at Jerusalem on the day of Pentecost, heard the Apostle Peter proclaim the New Covenant for the forgiveness of their sins. Residents were called, "Ye men of Judea, and all ye that dwell at Jerusalem," but the whole assembled multitude was addressed as "Ye men of Israel." All heard the one message of the crucified and risen Lord, and all believers received of the pouring out of the holy spirit, as foretold by the holy prophets.--Joel 2:28,29, Acts 2:9- 11,14,22, 4:8,10, l3:16,23, 26:7
After expressing in terms which indicated that none of God's people would be left out, mentioning both "the house of Israel" and "the house of Judah," Jeremiah then worded the promise of the New Covenant in language which accurately identifies the circumstance which actually maintained at the time of the beginning of its fulfillment. It reads, "But this shall be the covenant that I will make with the house of Israel; after those days..."<20> (Jer. 31:33) That is the language which Jesus used when He indicated to whom His mesage of the New Covenant should first be directed--"the house of Israel." (Matt. 10:6) Addressing the gathered multitude of Jews from Asia, Europe and Africa on the day of Pentecost, Peter said, "Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (Acts 2:9-11,36) See also Acts 4:8,10, 5:35, 13:23. And the same expression was used--"with the house of Israel"--in documenting that the New Covenant had begun. (Heb. 8:10) No Scripture teaches that the New Covenant is to be made with any on a collective or national basis. Though sometimes quoted to read 'between God and man,' as though Jesus would function as a Mediator on behalf of a nation or group, 1 Tim. 2:5 clearly reads, "...one God, and one Mediator between God and men..."
A further answer to the question why Israel and Judah are both named by Jeremiah in connection with the New Covenant is indicated in Romans 9:4 and 11:17-32. The olive tree represents the promises and consequent favors of God which on certain conditions 'pertained' to Israel. They pertained to Israel by virtue of the fact that Messiah the Deliverer, the great Prophet, would be of that nation, and would offer deliverance and blessing to that people first of all nations. (Acts 3:26, 13:23) Hence: a) the limitation of our Lord's ministry to the "lost sheep of the house of Israel"; b) the restriction of the Pentecostal message for a brief period to the Jews; and c) the preference given to the Jews subsequently, "to the Jew first."--Rom. 1:16, Acts 13:26,46
In Romans 11 the Apostle cites himself and others as evidence that natural Israelites still had opportunity to receive the high calling, and that all who did were to be considered part of the "Israel of God." The same teaching is expressed in Rom. 2:28,29--"For he is not a Jew, which is one outwardly." On account of the hardness of heart prevailing in many individuals, Israel was reduced to a 'remnant.' The "olive tree" was thus deprived of nearly all of its "natural branches," and required other branches to replace those broken off. For the purpose of finding such, the Lord visited the Gentiles, or "wild olives," to gather branches to be graffed into the places vacated by the natural branches which had been cut off. In describing this process, the Apostle improves the opportunity to impress upon the Gentile believers a lesson in humility. Assuming that some might be so high-minded as to consider themselves in some way superior to the cut- off branches, he reminds them that those cut off were so treated on account of unbelief, and as for the newly-graffed-in branches, they could retain their position only by the continual exercise of faith. "Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee."--Rom. 11:18-23, Heb. 3:19, 4:1-3, I Peter 1:5
The Apostle established that Gentile believers do not constitute a separate community from Jewish believers. Both have been incorporated into a new true Israel having heavenly hopes. They have become members of that which the Apostle described as "the Israel of God." (Gal. 6:16) Gentiles are thus numbered with the sealed ones of the twelve tribes, the 'seal' being the holy spirit. (Rev. 7:1-4, Eph. 1:13) It is necessary to bear in mind that the faith 'remnant' of fleshly Israel became free from the Law Covenant, and believing Gentiles have never had any relationship to that departed, vanished-away arrangement.--Heb. 1:10-12, Psa. 102:25-27, Isa. 51:6
The Law Covenant, because it could not take away sin, was not able to develop this new true Israel. Not even those who were most sincerely attentive to its requirements could be made members by means of its processes. At most it could but prepare them, as it did prepare some (Rom. 7:22-24), to realize their undone condition under it and to realize their need of one who could and would save them under a New Covenant or arrangement. "The law was our schoolmaster [or child leader] to bring us unto Christ." (Gal. 3:23,24) In the New Covenant, which is based on the sacrifice of Jesus, judgment is according to the law of the holy spirit, and not according to the holy and good Mosaic Law which was weak through the imperfections of the flesh, having been written only on tables of stone and in books. (Rom. 8:1-4, Heb. 10:14- 23) Of these twain--the Jewish remnant and the added Gentile believers--the Lord is making a "new man" by the processes of the New Covenant. In harmony with this it is written, "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."--Gal. 6:15, Eph. 2:12-15
The Apostle concludes his argument by saying: "And SO [that is, in this manner, by the selection of Gentiles to fill the places of unbelieving Jews] all Israel shall be saved," or delivered--not all the old Israel, but all the new Israel, who are "Israelites indeed." The unbelief of some Jews did not frustrate God's purpose to have a new Israel by the New Covenant. (Rom. 11:26) But this salvation and deliverance depended upon their acceptance of the Deliverer, who came "out of Zion," and through whom alone they should receive the forgiveness of sins as foretold by the prophet Isaiah.--Isa. 59:12,13,19,20; Rom. 11:26,27
Since this New Covenant was designed and prophesied to take away sin, and since it is the only one of God's several covenants that can do so,<21> every reference to the forgiveness of sins through the blood of Christ must be taken as a reference to the New Covenant.<22> Repentance and remission of sins were to be preached in His name among all nations, beginning at Jerusalem. This command makes clear that the New Covenant provisions were, are and will be applicable to Gentiles as well as to Jews. (Luke 24:47, Eph. 1:7, Col. 1:14,21,22) The Sermon on the Mount was the first introduction to the New Covenant, and showed its advantages over the old. "Ye have heard that it was said,...but I say unto you." (Matt. 5:21,27,31,33,38,43) That sermon set forth the New Covenant arrangement as being of a higher morality than the old covenant. In it God condemns evil thoughts and desires, even though the physical acts may not be actually performed.--Matt. 5:2-12,22,28
The New Covenant is thus seen in its deserved light, as an instrument fully able to clear away the disadvantages of sin, and to form a character of righteousness and holiness in all who are blessed through it. This character is to be endowed by God with everlasting life. Those who have followed in the footsteps of Jesus in the High Calling Age are to be exalted to joint heirship with Him. Those who obey under the easier conditions of the Earthly Kingdom Age, when the call and privilege to sacrifice unto death will no longer be open and when Satan will be bound, will receive as their reward human perfection and everlasting life on the earth.
The New Covenant itself does not specify as to the nature of the everlasting life acquired under it, or of the plane of being on which it shall be enjoyed. Thus it is able to operate for the benefit of both the spiritual and the earthly classes.
New Covenant in High Calling and Earthly Kingdom Ages
The "dispensation of the fulness of times" covers the two ages of the New Covenant operation.<23> (Eph. 1:10, Gen. 49:10, Gal. 4:4, Phil. 2:9,10) The New Covenant processes serve to develop faith, obedience and loyalty in those blessed thereby during both the High Calling and the Earthly Kingdom ages. This becomes evident through a consideration of its promised work and results as indicated in various scriptures.
"I will put My laws into their mind, and write them in their hearts." (Heb. 8:10) Fulfilled in the High Calling Age--2 Cor. 3:3,9,18, Heb. 10:14-16; in the Earthly Kingdom Age--Rev. 21:27.
"I will be to them a God, and they shall be to Me a people." (Heb. 8:10) Fulfilled in the High Calling Age--2 Cor. 6:16-18; in the Earthly Kingdom Age--Rev. 21:3.
"They shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all shall know Me from the least to the greatest." (Heb. 8:11) Fulfilled in the High Calling Age--Eph. 2:19, John 17:3, 14:7-10, 1 John 3:1,2, 2:13; in the Earthly Kingdom Age--1 Tim. 2:4, Psa. 46:10, Rev. 21:24,27, 22:5,17.
"For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." (Heb. 8:12) Fulfilled in the High Calling Age--Heb. 10:17-20, Eph. 4:32; in the Earthly Kingdom Age--Rev. 21:4-8, Psa. 86:5, 103:17.
Inauguration of the New Covenant
Bible students have seen that there are many parallels between the Law and the New Covenant. These extend to particulars connected with the inaugurations of both. The first item of the Law was the Passover. The first item of the New Covenant was the antitype of this--"Christ our Passover was sacrificed." This antitype superseded the type at the Passover season. Christ was crucified just a few days after he had been received enthusiastically by the people when he rode into Jerusalem. (Zech. 9:9, John 12:1,12-16, 1 Cor. 5:7,8) The Day of Pentecost (fiftieth day) festival established in the Law and observed by Israel as instructed by Moses (Lev. 23:15-17, Deut.16:9-12) is marked by the Jews as the festival of the giving of the Law. On the day of Pentecost which followed our Lord's death, resurrection and ascension, the New Covenant had its formal beginning in the ministration of the Spirit, which was to supersede the ministration of the old 'letter.' The Law Covenant was introduced with signs and wonders. (Exod. 19:16-18) Special manifestations were promised at the inauguration of the New Covenant (Joel 2:30), and the Apostle documented their happening. (Acts 2:16-19) And in connection with the Mediator of the New Covenant, it was also written: "If they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven."--Heb. 12:18-25
At the inauguration of the Law Covenant the mountain shook. Just prior to the inauguration of the New Covenant, Jesus promised the removal of what he referred to as "this mountain," and that its happening could be an answer to their prayer. (Mark 11:20-24, Matt. 17:20) Similar language was used when he suggested that "the sycamine [fig] tree" would be plucked up. (Luke 17:5,6) The fulfillment of these was the "vanishing away" of the Law Covenant with all its institutions. Other shakings have occurred, and shall continue to the complete passing away of the present evil world, composed of the symbolic 'earth' and the ecclesiastical and political 'heavens.' But we who have received a kingdom which cannot be shaken may serve God acceptably with reverence and godly fear.--Heb. 12:25-29
When the New Covenant shall be proposed to the world generally, there will be more signs and wonders. As Pharaoh and his host were overthrown, so will Satan and his evil spirits be rendered powerless, for a thousand years, and ultimately destroyed.
Several of the covenants which God made are styled 'everlasting.' This does not mean that they are all to be considered endless, but rather that they should remain uninterrupted or perpetual until such time as may have been appointed for them to expire. The covenant with Noah (Gen. 9:9-17), that with Abraham (Gen. 17:7,13,19, Psalm 105:8-11), that of the Law (Exod. 31:16, Lev. 24:7-9, Num. 18:19, Isaiah 24:5), that with David (2 Sa. 23:5, 2 Ch. 13:5), and the New Covenant (Isa. 61:8, Jer. 32:40, Ezek. 16:60, 37:26, Heb. 13:20,21), are all called everlasting, although it is well understood that the Law Covenant was strictly limited as to time.--Gal. 3:19
Throughout the epistle to the Hebrews, the Law and the New Covenant are continually contrasted, with a view to showing the superiority of the New--its permanence as against the temporary character of the other. Just at the close of the epistle, considering his case proved, the author refers to the covenant whose superiority he has sought to demonstrate, and calls it the "everlasting covenant," as noted above. "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will."--Heb. 13:20,21
Only one of all God's covenants is identified as having blood of redemptive quality and ability. And regarding the Bible's teaching of which covenant it is there can be no doubt. Jesus said that His blood was the blood of the New Covenant. Therefore it is inescapable that the 'blood' and the 'covenant' we are taught of in Heb. 13:20,21 is Jesus' blood of the New Covenant. Not only is it true that Jesus became qualified to be the "great shepherd of the sheep" because He poured out His perfect life unto death, but also it is true that it is His blood, through our faith in His sacrifice, which enables us to be acceptable to God as living sacrifices and be involved in the development and perfecting of ourselves as New Creatures and in the doing of the will of the God of peace.--Rom. 12:1,2, 15:16, Eph. 5:1,2, 2 Cor. 2:15, Phil. 4:18, Heb. 13:15,16
Our blessed Redeemer has become the chief Shepherd because He shed His blood of the New Covenant for many for the remission of sins, and His people are made perfect by that "one offering" which He gave. (Rom. 14:9, Heb. 10:10,14, 1 Pet. 2:24,25) His blood belongs to only one covenant, it never being mentioned in Scripture as associated with any but the New Covenant.--Heb. 9:14,15
An Allegory Representing Two Covenants
The epistle to the Galatians was to convince of the error in returning to the practice of Mosaic rites and customs. The allegory presented in Gal. 4:21-31 continues the lesson begun in previous chapters that the Law and its Covenant was a child-leader to bring them to Christ and the deliverance from it which His death made possible. The comparisons and contrasts conclude a chapter designed to show the effect of being under the Law and the inconsistency of accepting that kind of bondage in view of the freedom which the gospel bestows to the true children of God. An heir of minority age was no different regarding the inheritance than a servant. Only under the gospel of Christ could full freedom be received. Christ came to redeem those who were under the law, and to open the way to sonship. It was as unreasonable for them to try to conform again to the Mosaic rites and customs as it would be for the heir of full age who has entered on his inheritance to return to the condition of minorship and be placed again under tutors and governors, thus treated as a servant. (Gal. 4:1-5) God had sent forth the Spirit of His Son into their hearts. Now, being no more servants, but sons, and heirs of God, they should avail themselves of the privileges of heirs, verses 6-7. Having the privileges of this relationship, such should be retained, not forfeited by returning to the bondage which the various aspects of the former dispensation would bring.
To enforce the whole subject, and to further reveal the true nature of conformity to the law compared with the liberty of the gospel, Paul brings to mind an allegory from the Mosaic history, regarding two sons of Abraham. "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants." (Gal. 4:21-24) The Greek text literally reads, "...for these are two covenants..." That 'these' refers to the two women mentioned is indicated by the RSV reading: "these women are two covenants." That 'are' means 'represent' is indicated in the Weymouth translation: "for the women represent two covenants." The two sons are first mentioned in the allegory because the object of the lesson was to show the comparative status of the children brought forth by the two mother covenants represented by the two women. It was to evidence the divine foreknowledge of the better relationship with God which a new arrangement would bring, and to impress the availability of that better relationship upon the Galatians, that Paul brought into the epistle Abraham's relations with the two women.
It is good to observe that the Apostle teaches the women represent covenants. God made no covenant with Hagar, and he made no covenant with Sarah. No Bible passage contains the expression "Hagar covenant" nor "Sarah covenant." Whenever either expression is seen or heard, reference can be only to the covenant which the respective woman represented, "answereth to," or "is in the same rank with." Aside from the allegorical representation, Hagar was but the mother of Ishmael, his 12 sons, etc., and Sarah was the mother of Isaac, his son Jacob, his 12 sons, etc. It was God's promise to Abraham concerning Sarah which contained all of His promises regarding the seed. Now to be considered are the covenants which the women represented.
The bondmaid is mentioned first of the two, no doubt because she was the first to bear child. She represents the covenant from Mount Sinai, because its children were under bondage and Hagar was the bondwoman whose son "was born after ["according to"--RSV, NAS, Marshall Interlinear; "in the common course of nature"--Weymouth] the flesh," that is, not after special heavenly promise, verse 23. The covenant identified with Sinai is the Law Covenant (Exod. 19:1-24:18), and Paul wrote that that Law Covenant represented by Hagar "answereth to ["corresponds to"--RSV, NAS, Marshall Interlinear; "is in the same rank with"--marginal reading] Jerusalem which now is, and is in bondage with her children." According to verse 25, "Jerusalem which now is" has "children," from which Paul concludes that that Jerusalem, "Jerusalem which now is," relates to her children as a covenant in the same rank with Hagar and her child. Her child was in bondage because born to a mother of servitude, as were the children of "Jerusalem which now is" in bondage due to their belief and practice of the rites and customs of that city. But such was not the case with all who had become free in Christ. The child born by promise to the freewoman was free, even as are the children of "Jerusalem which is above," because that Jerusalem "is free, which is our mother."--Gal. 3:26
Consider the divine arrangement seen in the preceding paragraph by which cities have been linked to covenants. In the days of King David God expressed his choice of Jerusalem in Palestine as the place that should become the center of worship under the Law Covenant. In that capacity, it being the capital city, Jerusalem stood for the Law Covenant, and with the activities which belonged to it prefigured the "New Jerusalem," or New Covenant. Our Savior had come to offer Himself, to shed His blood for the purpose of ratifying the New Covenant, so that sins might really be taken away--not merely figuratively, as under the Law. (Matt. 26:28, Heb. 10:1-18) "Jerusalem which is above" is a New Jerusalem, and stands for the New Covenant. Those who come under the New Covenant are called the children of the New Jerusalem, just as the Jews under the Law Covenant were the children of old Jerusalem.
All of this figurative language in Galatians is to show that we cannot be under both covenants. It is not strange to speak of the New Covenant or the New Jerusalem as a mother. In modern, everyday language many things are spoken of under the symbol 'mother.' When the New Covenant is spoken of as a mother, the idea is that it will produce, it will bring forth results. According to Galatians, the church is the present results, the children of the New Covenant and its merciful arrangements. Galatia's believers in Jesus were the free children, not citizens of old Jerusalem, but of the "New Jerusalem," the New Covenant arrangement. And because "New Jerusalem" is "above," not yet having come "down" to rule over the affairs of earth (Rev. 21:1-3), the Apostle says that our citizenship is in heaven (Phil. 3:20 ASV), that God has "blessed us with all spiritual blessings in heavenly places in Christ," and that we are made to "sit together in heavenly places in Christ Jesus." (Eph. 1:3, 2:6) Our covenant "city" being "above," we have set our "affection on things above, not on things on the earth."--Col. 3:1,2
To support his teaching, the Apostle quoted from Isaiah regarding Israel's former misconduct, and God's promise of subsequent blessing to follow their prophesied corrective punishment. The language of Isaiah 54 was given for the instruction and encouragement of the people first to hear it. But Paul saw in the prophecy language which specially mirrored the experience of Sarah and God's promise to Abraham regarding her. The verse he quoted, Isa. 54:1, would fittingly support his teaching to the Galatians. "Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD." This and succeeding verses indicated to the Apostle that the experiences of Abraham with the two women contained spiritual meaning as an allegory. And Paul realized that what Isaiah prophesied, that Jerusalem would accept Gentiles as her own seed or children (Isa. 49:6,22, 52:10,15, 54:2,3,11-13), was already having fulfillment under the New Covenant.
God intended from the foundation of the world that a New Covenant be ministered which would bring life (Rev. 13:8, 17:8), and produce the free children of God. But for a long time it was delayed, even as Sarah's barrenness (Gen. 17:17) made it appear that she was not the married wife. Meanwhile the Law Covenant represented by Hagar produced children, but they were not such as could be recognized as heirs of God. From Pentecost onward the New Covenant represented by Sarah began to produce children, and then the Law Covenant and its progeny were definitely disowned, cast out of the divine household, for they cannot be heirs with the children of the New Covenant, represented by the freewoman.
That the New Covenant is meant in Isaiah 54:1-8 is indicated by verse 13 of the same chapter. "And all thy children shall be taught of the Lord; and great shall be the peace of thy children." Our Lord refers to this very prophecy and applies it to those who heard His teaching: "It is written in the prophets, And they shall be all taught of God. Every man [i.e., every Jew] therefore that hath heard, and hath learned of the Father, cometh unto me." (John 6:45) Jesus was the Teacher whom God sent to teach the deeper truths set forth in the Gospel, and thus give them the "great peace" referred to by the prophet. Under the New Covenant a peace is given which the Law could not give--"peace with God through our Lord Jesus Christ." (Rom. 5:1) And Jesus specially assured believers of this effect of his ministry. "My peace I leave unto you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid."--John 14:27, 16:33, Acts 10:36
During the High Calling Age, that New Jerusalem remains above, and the children it bears are blessed with a heavenly calling. But after the Church is all chosen and glorified with the Lord, the New Jerusalem is to come down. Will she then have more children? Or are we of the High Calling Age to be the only children of the New Covenant? The vision of the New Jerusalem (Rev. 21) shows that the purpose in coming down at the beginning of the Earthly Kingdom Age is to bear more children. The saved in the Earthly Kingdom Age will be the product of that arrangement which God will set up in authority in the earth, where tears, sorrow, and sin shall be forever washed away. When the work of the High Calling and Earthly Kingdom ages is completed, the children of the New Covenant will be seen to be more, many more, than were the children of the Law Covenant.--Gal. 4:27, Isa. 54:1
The latter of the two covenants mentioned in Gal. 4:24 is not specifically titled, but several clues in the epistle enable its identification. By means of the "Jerusalem which is above" covenant, "God hath sent forth the Spirit of His Son into your hearts," and they "received...the spirit." (Gal. 4:6, 3:2) Believers received the promised Spirit through faith, and those thus brought forth "after the Spirit" were persecuted by those who sought relationship through fleshly works. (Gal. 3:14, 4:29) "We through the Spirit wait for the hope of righteousness by faith." Being "led of the Spirit, ye are not under the law." "If we live in the Spirit, let us also walk in the Spirit," so that "the fruit of the spirit" will be manifest. (Gal. 5:5,16,18,22,25) These realities, considered together with the same Apostle's teaching in 1 Corinthians 3 regarding the New Covenant, prove that these activities of the Spirit and the fruitage which they promote exist within "our mother" the New Covenant. It (allegorically she) is the covenant which creates this relationship, the Apostle teaches. "You are a letter from Christ delivered by us, written not by ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts...Our sufficiency is from God, who has qualified us to be ministers of a New Covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life." "To this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.
Yes, to this day whenever Moses is read a veil lies over their minds; but when a man turns to the Lord the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all with unveiled face, beholding the glory of the Lord, are changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit." Thus does the same Apostle who verified "Jerusalem which is above" to be "our mother" unmistakeably identify the relationship and activities of the New Covenant to be that wherein we live, walk and prosper in the Spirit.-- 2 Cor. 3:3,5,6,14-18
The fact that Christ "has qualified us to be ministers of a New Covenant" (2 Cor. 3:6 RSV) is the basis of Paul's continued encouragement. "Therefore, having this ministry by the mercy of God, we do not lose heart." "All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to Himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making His appeal through us. We beseech you on behalf of Christ, be reconciled to God." (2 Cor. 4:1, 5:18-20 RSV) Reconciliation to God brings deliverance from sin and death and evil, and because that deliverance is through the Son, "ye shall be free indeed." (John 8:36) Because of these realities, Paul wrote in his conclusion to the allegory, "So then, brethren, we are not children of the bondwoman, but of the free." In that summation, the Apostle concludes the allegorical representation with its two ranks:
Hagar a bondwoman:
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Sarah a freewoman:
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God had promised Abraham that in addition to having given him a son by Hagar, He would give him "a son also of her," that is, of Sarah, referring of course to Isaac, whose promised Seed would eventually be Christ Jesus. But God promised Abraham more than that from Sarah. "...yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her." Inasmuch as Isaac is referred to in the statement, the nations and kings refer to either the 12 tribes or their two kingdoms and their respective kings. The firstfruit believers since Pentecost which 1 Pet. 2:9 calls "a chosen generation, a royal priesthood, an holy nation, a peculiar people" would also be represented in that promise. They are the "children of promise" mentioned in Gal. 4:27,28. Believers in Jesus receive their freedom through Christ and the only covenant which His blood enables--the New Covenant.
The Abrahamic covenant contained no statement as to the means to be employed by the promised Seed in order to secure to all the families of the earth a blessing, nor was it stated in what that blessing should consist. The pouring out of the holy spirit on the disciples at Pentecost was a New Covenant blessing. This is certain, for the Apostle calls the New Covenant "the ministration of the spirit," and says it is more glorious than the Law Covenant, which he calls "the ministration of condemnation." Neither Jew nor Gentile were born free. The freedom of all who have it is attributable to the life and instruction in "Jerusalem which is above" in contrast to what was called "Jerusalem which is now" of Paul's time. It is the New Covenant and its Mediator which provide the processes by which life and eternal inheritance reach believers.
The Scriptures nowhere authorize the consideration of Keturah as a figure of a covenant. So far as Keturah herself is concerned, she was never a wife, as Sarah was; she was not even a servant of a wife, as Hagar was the maid of Sarah, and as the Law Covenant has been in some sense a servant of the New Covenant. (Gen. 16:1-3, Heb. 8:4,5, 10:1, I Cor. 10:1-11, Gal. 3:24) Since the New Testament does not teach us to regard Keturah as a type of a covenant, it is best for us not to take it upon ourselves to do so. It is best to take the Apostle's beautiful allegory in Galatians 4:22-31 as he gave it.
The Hebrews author taught that it is the blood of Christ which purges consciences "from dead works [which includes works of the flesh of both Jew and Gentile] to serve the living God. Therefore He is the Mediator of a New Covenant so that those who are called may receive the promised eternal inheritance, since a death has occurred which redeems them from the transgressions under the first covenant." (Heb. 9:14,15 RSV) Here again is direct, plainly stated teaching of a blessing made available to Jews called to the eternal inheritance. Their redemption from the Law Covenant and its ministration of death and condemnation was purposed and provided by God in His New Covenant and its Mediator Christ Jesus. Its glorious success had begun at Pentecost, a number of years before Hebrews was written. Heb. 12:22-24 provides a summary of the spiritual realities which were blessing believers. The words "a city of the living God, a heavenly Jerusalem" in its list of entities to which "ye have come" (NAS) is that which in Gal. 4:26 is called "Jerusalem which is above."
It has been seen that salvation from sin and death, the prime necessity of our race, has been provided in the divine purpose. (Gen. 3:14,15) Pursuant to the accomplishment of his plan, God covenanted with Abraham that the blessing of all the families of the earth should be through him and his seed. The Abrahamic Covenant was an agreement that the honor of extending an opportunity to all the families of the earth to "bless themselves"<24> (Gen. 22:18) should be granted to Abraham's seed, which is the Lord Jesus Christ. (Gal. 3:16) Those who become Christ's during the High Calling Age are also counted as members of "Abraham's seed and heirs according to the promise."--Gen. 22:17, Gal. 3:29
The Abrahamic Covenant did not contain within itself the provision for the fulfillment of it gracious promise. God arranged two other covenants--the Law Covenant as a demonstration of the frailty and imperfection of men, and the New Covenant as a demonstration of his power.--Rom. 8:3
Hagar, the bondmaid, brought forth a seed, but her child was not the seed promised. The Law Covenant sought to bring forth the promised 'seed,' but could not. It brought forth a seed unto bondage, just as did Hagar in the allegory. (Gen. 15:15-21, 21:9-12, Exod. 19:5,6) In due time, Sarah, the freewoman, bore Isaac, the promised son, who represented Christ Jesus our Lord, the promised seed. (Gal. 3:19) Through faith in his sacrifice, the many-membered seed, "the children of promise," are being brought forth as children of their mother, "Jerusalem which is above."--Gal. 4:26,28,31, Rom. 9:8, Gal. 4:5-7, 3:26, Eph. 1:5, Rom. 8:1-4, Heb. 10:20, Gen. 15:5, 22:17
Although the Apostle instructs us to regard Hagar and Sarah as illustrations respectively of the Law and New covenants, he says nothing as to Keturah being the representation of any covenant whatsoever; neither does any other inspired writer.
The Law Covenant was ordained unto life, but it was found inadequate, gendering only to bondage. The New Covenant, its antitype, contains a provision for salvation from sin and death, based on the blood of Jesus. His blood was shed for the sealing and ratification of the New Covenant and for the remission of sins. Its provision is entirely adequate for the forgiveness of past sins and of future ones, as far as they arise out of Adamic weakness.--Gal. 3:29, Heb. 10:1-10, Rom. 5:6-11, 1 John 1:7-9, 2:2
Jesus is the Mediator of the New Covenant, a truth which God's word repeatedly affirms, and He is also high priest on behalf of all who come into the New Covenant. (Heb. 7:22-28, 8:6, 9:15) He both reconciles God to us and us to the Father, and, after we have entered into this covenant relationship with God, He intercedes on our behalf when we confess our sins. (Rom. 12:1,2, 8:34) Moses was a type of Christ, both as messenger of a covenant and as intercessor for those infracting its law.--Exod. 19:1-8, 24:1-8, 32:30-32
Those who submit themselves to the ministration of the New Covenant have now the 'better hope' that they shall inherit perfect eternal life (Heb. 7:19)<25>, glory, honor and incorruption. (Rom. 2:7) It is the ministry of the Spirit which gives life, whereas the 'letter,' that is, the Law Covenant, brought condemnation and death. (2 Cor. 3:3,6,8-11,18)<26> The New Covenant operation is for the formation of character, and the life granted as a reward to those who are faithful under it will be on the appropriate level. The New Covenant does not in itself stipulate the kind of reward or life to be attained by obedience in it. (Heb. 8:6-13) Christ, its Messenger and Mediator, has brought both life and incorruption to light through the gospel, which is the New Covenant message.--2 Tim. 1:10,11, 1 Tim. 2:5,6, Eph. 1:20,21
Those who are reconciled to God during the High Calling Age are honored with the privilege, and entrusted with the duty, as ambassadors for Christ, of extending the message concerning the New Covenant and its Mediator. (2 Cor. 5:18-6:3) Each one, being reconciled to God through the blood of Jesus, has the opportunity and responsibility to follow in His steps. (1 Pet. 2:21) Such should be actively engaged in all proper ways as they are able, to proclaim this present saving grace of faith, and its hope for all mankind in the Earthly Kingdom Age.--Luke 24:47, 1 Tim. 2:4,7
The Apostle in Galatians 4 wrote that Hagar was a representation of "Jerusalem which now is," of his time, which stood for the Law Covenant, whose children were in bondage. He also wrote that Sarah was a representation of the "Jerusalem which is above," the New Jerusalem, figuratively called the "mother of us all," referring to God's people during the High Calling and Earthly Kingdom ages. This Jerusalem, now "above," is to "come down" to earth and reign over men during the thousand years. As other Scriptures show that the affairs of men are to be governed by the New Covenant arrangements during the thousand years, it is seen that the heavenly Jerusalem, our "mother," which is to "come down" (Rev. 21:23), is the New Covenant.
The blood of the New Covenant is that of Jesus alone. (Matt. 26:28, Mark 14:24, Luke 22:20, 1 Cor. 11:25) The church is invited to follow in His footsteps of suffering, that she may share His glory; that as He overcame and inherited a throne, so she may overcome and sit with Him in His throne. The sharing of His sufferings is not to be viewed as participating with Him in the payment of the 'ransom,' or in shedding the blood with which the New Covenant was sealed, or in His "once for all" offering for sin. By His own sacrifice He did all these things, the perfect human body offered on the cross having been specially 'prepared' for the purpose.--Heb. 10:5,10,14
(Page numbers are those in 64-page printed book, free on request.)
- (to page 3) Readers unacquainted with the clear but not widely understood Bible teaching that God has purposed a heavenly life and reward for the elect church selected during the High Calling Age, and the much lower but still glorious perfect human life for all the willing and obedient of mankind during the Earthly Kingdom Age, may send for a free copy of "A Ransom for All."
- (to page 4) This prophecy points to our Lord's resurrection as the time of its fulfillment, but this truth has been obscured by translation, as well as by sectarian interpretation and early eschatological teaching. The King James version improperly conveys the thought of repetitive action in an overturning. However, the Hebrew word for 'overturn,' Strong's #5754, 'avvah, is a noun, not a verb, and means 'distortion, ruin,' as shown by NAS, NIV, NEB, RSV, Young's, Moffatt, Rotherham, Leeser.
- (to page 8) Some believers teach
that Jesus is not Mediator to His church, thinking that while God and men are at enmity
because of sin and thus at variance and in need of a Mediator, those accepted as new
creatures and having come to peace with God through faith in Christ, previously had never
had need of a Mediator.
But this is contrary to the Apostle's teaching concerning the need of "all in Adam." "There is none other name under heaven given among men, whereby we must be saved." (Acts 4:12) Even before the Law Covenant with its mediator was instituted, God had p romised to favor Abraham's natural posterity. Ezek. 16:8 indicates the making of the Law Covenant with Israel was an expression of God's special relationship and blessing. (Ruth 3:8) In the High Calling Age, God has announced a general invitation to all w ho repent of sin; and all who so repent choose divine direction. The kind of animosity that is present in mediated labor disputes is not a fitting illustration of the relationship in God's mediated covenants. Further considerations on 'mediator' are prese nted in Note 10.
- (to pages 8 and 14) Moses as mediator interceded to stop the burning at Taberah (Num. 11:3); beseeched the Lord on behalf of Miriam (Num. 12:13); again on behalf of the people because of their reaction to the report of the spies (Num. 13,14); gave instruction for atonement in the plague which attended the rebellion of Korah (Num. 16); prayed regarding the biting fiery serpents (Num. 21:6-9).
- (to page 10) The Law Covenant was not added to the Abrahamic Covenant itself, because it had already been confirmed and sworn to. "Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto." (Gal. 3:15) The thought of the Apostle must be that it was added to the experiences of the descendants of Abraham in Jacob's line.
- (to page 10) The perfect law of
the Old Covenant revealed imperfection and sin, which, because of the law against it,
became transgression, thus emphasizing the need for salvation and deliverance. (Rom. 3:20,
5:13,14) The LORD gave instruction about individual iniquity and responsibility with His
first mention of the New Covenant, Jer. 31:29,30, and promised forgiveness of iniquity and
sin through its provisions. Ezek. 18:1-4 is of similar language. That prophet, a
contemporary of Jeremiah, testified to the captive people, "The soul that sinneth, it
shall die." The conviction that this principle applies to a particular season should
not be held so emphatically as to deter perception of its application to other seasons.
One of the important applications of this principle is clear from the Ezekiel context. In verse 2 the LORD calls in question the proverb, identical to Jer. 31:29, instructing in verse 3, "As I live, saith the LORD God, ye shall not have occasion any more to use this proverb in Israel," the proverb which taught that the sin of the fathers brought inherited condemnation and death to their posterity. God was not by this statement declaring the discontinuance of the effects and accountability of Adamic sin, but rather declaring that the covenant people Israel would thereafter be individually accountable in their captivity judgment experiences. Jehovah directed them to be subject to the king of Babylon (Jer. 27:12), to accept captivity, endure the punishment, and perpetuate the nation, because their posterity would return at the end of a seventy-year punishment. (Jer. 22:12-22, 29:4-14) God told them not to go into Egypt. (Isa. 31:1, Jer. 42:13-18) If they did not become captives, the LORD promised them death by famine, sword, or pestilence.(Jer. 27:13, 29:15-19) Ezekiel 14:12-21 contains the same warning.
Obviously, the dying described in the context of Ezek. 18:4 would not be second death, nor is that the teaching of Jer. 31:29,30 pertaining to the time when the prophecy was given, nor to Pentecost, when the New Covenant began to function. Indeed, it was specially appropriate that the LORD, through the prophet, remind Israel of the principle of individual responsibility at the opening of that promised New Covenant. Those in Israel who would continue in rejection of Jesus would die to the special opportunity of their time, due to their "own iniquity," remaining in hardness and unbelief, thereby proving themselves unusable chaff.--Deut. 18:18,19, Acts 3:22,23
- (to page 10) Isaiah 42 prophesies of several activities of our Lord Jesus, and was a great help to Israelites indeed in identifying Him as the promised Messiah. The blindness of fleshly Israel, their rejection of His message, God's judgment of Israel, and the blessing of Gentiles are prophesied in verses 4,6,11-20. The New Testament has many quotations from Isaiah 42 indicating the understanding of it held by early Christians. In verse 6 God promised the gift of His Son to die so as to enable "a covenant" between Him and "the people" which would bring them the light and life which the Law Covenant could not. According to the inspired testimony, it was the blood of that Son, the antitype of the blood of bulls and goats (Exod. 24:5-8, Heb. 9:15-20), which has sealed the New Covenant.
- (to pages 11 and 13) Two words are used in the Greek New Testament, each representing the English word 'new,' in reference to the New Covenant. One is neos, defined by Vine as "new in respect of time, that which is recent," used in I Cor. 5:7--"new lump"; Col. 3:10--"new man"; Matt. 9:17, Mark 2:22, Luke 5:37,38--"new wine" of recent production; and in Heb. 12:24. If the New Covenant were not already operative, the writer of Heb. 12:24 would not have purposely used a word denoting "that which is recent." In every other New Testament reference to the New Covenant, all writers used kainos, "that which is unaccustomed or unused, not new in time, recent, but new as to form or quality, of different nature from what is contrasted as old."-- Expository Dictionary of New Testament Words, W. E. Vine, Vol. 3, pages 109,110. See Mark 14:24, Luke 22:20, I Cor. 11:25, II Cor. 3:6, Heb. 8:8,13, 9:15. The Septuagint for Jer. 31:31 also shows kainos. In all these instances the writers purposed to denote a fresh arrangement, one "of different nature" to the one which was vanishing away in the time of the apostles. This further indicates the vast difference between the 'old' Law Covenant and the New Covenant (Heb. 8:13), and how inappropriate it is to force the implication of similarity by calling the latter a new 'law' covenant. There is no Bible statement that the New Covenant is a covenant of works. But of course, "good works" are necessary. (Eph. 2:10) Works evidence the existence of faith. (James 2:17-26) The effect of naming the New a New 'law' Covenant is to cancel the very purpose of calling it a New Covenant. Imbedded in kainos is the very meaning of 'different.'
- (to page 11) Heb. 8:6 teaches of the New Covenant as already made-- "which was established." Interlinearies translate this "has been instituted" or "has been enacted." This is a very plainly-stated truth.
- (to pages 11, 14, 15) The Greek
for mediator is mesites. Concerning this word's Hellenistic usage, the following is from
Theological Dictionary of the New Testament, by Kittel. "It denotes the one in the
middle who discharges the function of a mesos. We should start with the specific meaning
of mesos--'between contestants or parties,' 'neutral.' The 'neutral' is one whom both
sides can trust. He may be an umpire, guarantor, arbiter, intermediary, negotiator; to act
as umpire or peacemaker."
At the time the Apostle Paul ministered the New Covenant and taught that Jesus was its Mediator, philosophies existed that deity functioned as mediator; that in some way the kosmos itself provided a mediator; that humans could be religious mediators. The word 'mediator' does not appear in the King James version of the Old Testament, but its meaning appears in Job 9:33. "Neither is there any daysman [margin, umpire; in Septuagint, mesites, mediator] betwixt us, that might lay his hand upon us both."
Moses is never named 'mediator' in the Old Testament, but his service was so clearly typical of the New Covenant's Mediator, Christ Jesus, as was the Old Covenant typical of the New, that the Apostle wrote that the law covenant was "ordained [arranged] by angels in the hand of a mediator." (Gal. 3:19) How proper it was for the Apostle in I Tim. 2:5,6 to forcefully identify Jesus as he bound together the teachings of ransom and salvation as they relate to God's beloved Son, the one Mediator of God and of all men requiring ransom and salvation. It was only man, anthropos, and a perfect man, that could be the ransom and thus qualify to later serve in heaven as Mediator. He is expressly called 'man' to emphasize that his service was on behalf of all men. His mediatorial self-offering to death is the basis of all opportunity for salvation, and makes that opportunity valid to all from God's standpoint. Christ is not called 'man' to disavow His resurrected divine nature, but to show that He has ransomed all men without distinction. This ransom is the central theme of the Apostolic witness, which he said will in due time reach all men. Referring to Him as 'man' indicates that His heavenly authority derives from the sacrifice He made on earth. This is again seen in I Corinthians 15:47 RSV--"the second man is from heaven." The Mediator is the one who represents God to men and men to God and brings together all who will believe. As the servant of God, He gave His life a ransom for many, knowing that God would acknowledge His mediatorship. (Mark 10:45) Only as the one who died and rose again is He in the full sense of the word the Mediator. There is no Bible passage which teaches that others share with Jesus the title and office of Mediator.
- (to page 13) The question may arise, How did the Hebrews' author know that "blood of calves [bullocks] and of goats" (Heb. 9:19) was sprinkled at the sealing of the Law Covenant, inasmuch as such detail does not appear in Exod. 24:5-8? No doubt he concluded by comparing Scripture with Scripture. The account affirms two kinds of offerings but notes but one kind of animal: "...offered burnt offerings, and sacrificed peace offerings of oxen..." Earlier, when instructions were given for building an altar, Moses was told to "...sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen." (Exod. 20:24) This would make the respective offerings: burnt = sheep, and peace = oxen, harmonizing with Exod. 24:5. 'Sheep' is from the Hebrew tseown, Strong's #6629, meaning "to migrate--used of sheep or goats."
- (to page 13) Many of those
addressed in the epistle were not fully enlightened concerning the superiority over the
Levitical, of the new priesthood after the Melchizedec order, and of the kind of
intercession and relationship they would have with God if they were to renounce the Law
Covenant, its priesthood and sacrifices. The context of Hebrews 7:22, verses 21-28, makes
evident that the holy, undefiled and sinless nature of the faithful human sacrifice of
Jesus enabled Him to inherit an unchangeable priestly service. "Wherefore He is able
also to save them to the uttermost that come unto God by Him, seeing He ever liveth to
make intercession for them. For such an high priest became us" ["for such a high
priest indeed was suitable to us"-- Marshall Interlinear].
Because Jesus is "a high priest forever after the order of Melchizedec"--made so according to a sworn oath, better authorized than the Levitical priesthood, which was instituted by a law not having a swearing--so Jesus, made higher than the heavens, also functions in regard to a covenant better than the one maintained in force by the sacrifices of the law priests. That superior authority attests proportionately greater that the Hebrews should accept their liberty from the Law Covenant. They should know that favor from God through a "better covenant" offering eternal blessings is "pledged, secured, guaranteed, under good security," the meaning of the Greek egguos, translated 'surety.' How, and with what assurance? Because Jesus "has become" that ever-living, unchangeable priest by the oath "which was since the law," God having sworn to David concerning it several hundred years after Moses.
- (to page 13) "Ye [believers] are come...to Jesus the Mediator of the new covenant..." (Heb. 12:22-24) does, according to lexicons and most translations, properly represent the Greek text, although "ye have approached..." conveys the same truth of the "action as complete" intended by the Greek perfect tense used. Some who teach the New Covenant as only future force this passage to agree by writing the text as though it used the Greek present tense, "ye are approaching" unto the Mediator and a mediated New Covenant. This requires a distorted interpretation of the elements in verses 22-24 to conform to the time conclusion forced by the foregoing change. Such a practice conceals the real meaning of that portion of God's word.
- (to page 13) After the Law Covenant was in force, it became effective upon all who were born under it. In the antitype, the New Covenant becomes operative to each one desiring its blessings and forgiveness of sins when they present themselves in full devotion. Faithful Moses continued as mediator unto his house of servants until the Law Covenant was abolished. (Num. 12:2,8, Heb. 3:2,5, II Cor. 3:13) Similarly is Jesus faithful now as the greater-than-Moses unto His father's house of sons (Deut. 18:18,19, Acts 3:22,23,26, Heb. 3:6), and continues faithful as Mediator of the New Covenant until the completion of His stewardship in gathering together in one all things.--Eph. 1:10,11, I Cor. 15:24-28
- (to page 14) Some acknowledge the Bible teaching that Jesus is Advocate during the High Calling Age, but contend that he is Mediator only during the Earthly Kingdom Age, and that the blessings of both services do not come to the same individuals. It is a most unsupportable teaching that John, using Advocate (I John 2:1,2), and Paul and the Hebrews' author using Mediator, applied the two activities of Jesus to differing ages. It is inappropriate to think that a devoted believer in Jesus has never had need of Christ Jesus as his Mediator.--I Tim. 2:4-6
- (to page 14) The Apostle understood that Moses' authority to provide advocacy and intercession, whether on behalf of one person, or on behalf of the entire people, was based on his being the mediator of the law covenant. Because of this, the Apostle emphasized that there is but one Mediator between God and man, Jesus Himself, and all of His authority is based upon His ransom for all (I Tim. 2:4-6), having poured out His soul an offering for sin. The Apostle suggests in verse 4 that the bringing of an accurate knowledge of the truth is one of the purposes for which Jesus is Mediator. How many, now having truth, could have come to its accurate knowledge without the comfort, encouragement and assistance of our precious Redeemer!
- (to pages 16 and 18) 'Cup' is a
widely used symbol in both Old and New Testaments, and a careful consideration of contexts
is necessary to understand intended meanings. Both Jesus and all His new creature
disciples must drink of the cup of experience, suffering, and baptism into sacrificial
death to enable full character development and testing as sons. (Heb. 12:3-8, Mark
10:38,39, Heb. 2:10,11) But even such an important cup as that is not the same as the
memorial cup. Some have mistakenly taught that Jesus Himself partook of the memorial cup,
perhaps thinking I Cor. 11:25 meant, "when He had sipped." But the King James
Version reading is, "when He had supped," which harmonizes with Luke 22:20:
"Likewise also the cup after supper, saying, This cup is the new testament [covenant]
in My blood, which is shed for you." Our Lord teaches that His blood which assured
the New Covenant was shed for them, and thus "they all drank of it." (Mark
14:23,24) Both Smith and Unger Bible dictionaries suggest that the memorial cup was
preceded by the pouring of several other cups, of which it is likely that Jesus drank.
No agreement such as the New Covenant was necessary or even appropriate between the Father and the Son. When that covenant is examined it becomes evident that one of its chief provisions is that God will forgive the sins of those who come under the covenant and accept its terms, and the Son had no sins requiring forgiveness. It was, indeed, the Lord's absolute perfection and sinlessness that qualified Him to offer the sacrifice for sin. (Heb. 7:26) And the blood thus shed became at the same time the blood of the New Covenant, as He said to His disciples when instituting the Memorial Supper.-- Matt. 26:27,28
- (to page 21) Probably referring
to this promise in Jeremiah, the Apostle told us, "ye have no need that anyone should
teach you," a bit surprising inasmuch as he was a teacher, and Scripture instructs
that there are to be teachers in the church. But the prophetic and apostolic thoughts
compare nicely. "The anointing which ye received from Him remains in you, and ye have
no need that anyone should teach you ["they shall teach no more every man his
neighbour, and every man his brother"--Jer. 31:34]; but as the anointing of Him
teaches you concerning all things, and is true, and is not a lie, and as it taught you,
remain ye in Him." (I John 2:27) The same Prophet said, "they shall all know
me"; so the same Apostle wrote, "ye have an anointing from the Holy One, and ye
all know."--I John 2:20
Because all mankind are not yet being dealt with by God, as His Word promises they shall be "in due time" (John 5:28,29, 12:32, Acts 17:31, I Tim. 2:4-6, I Cor. 15:27,28, Rev. 22:17), some have reasoned that the New Covenant is not yet mediated. But 'all' and 'every man' in Jer. 31:34 need not be understood as meaning every living person, or all who ever lived. Jeremiah mentioned "from the least of them even unto the greatest of them," as seen in Jer. 31:34, in two other places. In each instance he referred not to all in Israel, but rather to a limited company within that nation. Jer. 6:13 and 8:10 speak only of those "given to covetousness," amongst whom there were "the least," "the greatest," and those having in-between degrees of that evil disposition. This comparison helps make clear the understanding we should hold of 'all' and 'every man' in Jer. 31:34. The meaning of the word 'all' is directed by the context in which it is used. It is only the members of the 'house' who accept the New Covenant, that can receive His law in their inward parts, and in their hearts, be the people of God, and have their sins put out of remembrance.
- (to page 21) The writer of
Hebrews was a student of the Old Testament Greek text. Portions of Hebrews 8 are identical
to the corresponding portion in the Septuagint for Jer. 31 (Jer. 38 in Septuagint), and
doubtless no attempt was made by the Hebrews' writer to translate from the Hebrew text the
part of Jeremiah that is quoted in Heb. 8. Therefore, the examination which some have made
of the Hebrew karath, Strong's #3772, used in the text and translated 'make' in both Jer.
31:31 and 33, is not pertinent. The Septuagint Greek text for the promise seen in Jer.
31:33 translates to "I will covenant a covenant," just as interlinearies read
for Heb. 8:10.
In Heb. 8:8 its author used sunteleso, for which interlinearies read "I will finish" or "I will effect," instead of the Septuagint's diathasomai in the corresponding Jeremiah prophecy. It is especially helpful in considering why its author made a partial departure from the Septuagint in Heb. 8:8, to note that he adopted the same language seen in both Jer. 41:8 and 15, Septuagint (English is Jer. 34:8,15). Both verses use Strong's #4931, sunteleo, and #1242, diatheke. The translations are, verse 8: "after king Zedekiah had concluded a covenant with the people..."; and verse 15, "they had concluded a covenant before me..." Bauer, Arndt, Gingrich Lexicon defines the two words, plus kainen, (accusative singular feminine of kainos, 'new,' as meaning "I will bring a new covenant to accomplishment."
The evident meaning of these words as used in the Septuagint text of Jer. 41:8,15 was good reason for their use in Hebrews, and good cause for the definition given in 'Christian' lexicons. We are grateful for such helps, for neither of two editions, separated by over 100 years, of the unabridged Liddell & Scott Lexicon defines any New Testament uses of the Greek sunteleo, of which there are seven, nor includes any reference to the source thought seen in Jer. 41. To ignore the Septuagint source and meaning, and then conjecture on inappropriate meanings for the Greek, opens interpretation based upon private opinion. Sunteleo as used in the Bible has no thought whatsoever of contributory share nor of contribution. Such a thought is supplied only in some Greek literature examples which contain additional Greek words, and some Bible expositors have used these examples to support preferred opinions. But the added words result in a Greek expression different than seen in Heb. 8:8 and Septuagint's Jer. 41:8,15, and with different meaning.
The author of the epistle to the Hebrews was not dating, postponing, or prophesying about the New Covenant. He was simply documenting its existence and operation.
- (to pages 23 and 24) The promise
of Heb. 8:10 is that the New Covenant would be made "after those days." 'Those
days,' according to verse 9, refer to the years when, being in the covenant, "they
continued not ["did not persevere"--Strong] in my covenant, and I regarded them
not." The Greek text for this passage is identical to the Jer. 31:32 Septuagint text
which it quotes. To determine the time marked by "after those days" requires
knowing "those days" when Israel continued not in their covenant, due to which
the Lord "regarded them not."
Scripture indicates that fleshly Israel even from their earliest experience with the LORD, and under their covenant, often "continued not in My covenant." Their disobediences in the wilderness under the covenant were of such magnitude and historical remembrance as to be recalled by the simple expression, "as in the provocation." (Heb. 3:8,15) They murmured against Moses (Exod. 16:2, 17:2, Num. 11:1); sinned in calf worship (Exod. 32:1-29); were dissatisfied with having only manna (Num. 11:6-33); rejected the report of the faithful spies (Num. 13:1-14:39). These and other provocations were summed up as that they had tempted the LORD "now these ten times." (Num. 14:22) But this was only the beginning of their history in which "they continued not in My covenant." Because of the poor response by these fleshly descendants of Abraham, the one with whom God had made covenant concerning a seed to bless others, the Lord testified at a later time with special reference to their wilderness provocations: "I wrought for My name's sake, that it [My name] should not be polluted before the heathen." (Ezek. 20:14,22,44) This prophecy was made about the time that Jeremiah prophesied [the chronology used in Clarke's Commentary dates Jer. 31 as 587 B.C. and Ezek. 20 as 593 B.C.], and was long before the brief historical update Jesus proclaimed at the rejection of fleshly Israel. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left [that is, abandoned] unto you [desolate]."--Matt. 23:37,38
The context has an additional element defining the days following which the Lord promised a New Covenant would be made. They were days in which the first covenant was found to be not faultless, and days when "finding fault with them," the LORD saw it timely and good to promise a New Covenant. Those were days up to the prophecies of Jeremiah, Ezekiel and others, preceding which the LORD had found fault with Israel for more than a thousand years. The prophecy stipulated that the New Covenant would be made "after those days," but did not specify how long after. Events recorded in the New Testament provide the answer.
- (to pages 23 and 26) God's covenant with Abraham had several promises but it had no mediator, nor was any blood used to seal, ratify or assure its fulfillment. Instead, that covenant had God's oath, by which it was confirmed, which guaranteed or suretied its fulfillment. This is taught in Heb. 6:17. At the word 'confirmed' in that verse, the King James margin reads, "interposed himself with an oath." This is a good representation of the Greek text. 'Confirmed' is a translation of the Greek mesiteuo, #3315, defined by Professor Strong, "to interpose (as arbiter), i.e., (by impl.) to ratify (as surety)." Vine's Expository Dictionary of New Testament Words defines mesiteuo as "to act as a mediator, to interpose." God's oath assured the fulfillment of the Abrahamic Covenant promises and acted as a mediator, in the absence of one, pertaining to that covenant. Not only did both the Law Covenant and the New Covenant have mediators, but also both covenants had blood to ratify, surety, assure their establishment. Though the Abrahamic Covenant had an oath to act as a mediator, it had no atonement blood either typical or antitypical. It promised a seed and blessings through that seed. Jesus as that 'seed' (Galatians 3:19) provided blood. But it was not Arahamic Covenant blood. It was his "blood of the [New] Covenant."--Matt. 26:28, Luke 22:20.
- (to page 26) One such reference is Heb. 10:15-18. "Now where remission of these is, there is no more offering for sin." The sins here spoken of are the sins of "them that are sanctified" or, more literally, "them being sanctified," those to whom the holy spirit witnessed regarding their blessing then through the New Covenant, verses 14-17. Peter remarked on two occasions that remission of sins was being received in the name of, that is, by faith in, Jesus. "Repent, and be baptized every one of you in the name of Christ Jesus for the remission of sins, and ye shall receive the gift of the holy spirit." (Acts 2:38) "To this man all the prophets witness, everyone believing in Him to receive forgiveness of sins through the name of Him." (Acts 10:43) The process of "being sanctified" could not have begun unless remission of sins were a reality, which Jeremiah prophesied would be granted to all those who covenanted with the Lord through the new arrangement. Hebrews teaches that our being sanctified is the Spirit's witness pertaining to our New Covenant relationship. A sin offering, which is an offering for sin, was necessary to enable such forgiveness of sins. The writer's logic was that since it was witnessed to them by the holy spirit that their sins were forgiven, it was evident that there is no need for additional offerings for sin to be made as a basis for forgiveness. The Psalmist assures that the sins of the faithful have been removed "as far as the east is from the west." (Psa. 103:12) Because this is true, the conclusion given in Hebrews is that "there is no more offering for sin."
- (to page 27) Vine's Expository
Dictionary of New Testament Words, Vol. 1, page 321, should be considered by any who may
at first disagree with the teaching referenced. It reads: "A dispensation [from the
Greek oikonomia, #3622] is not a period or epoch (a common, but erroneous, use of the
word), but a mode of dealing, an arrangement or administration of affairs. Compare
oikonomos, a steward, and oikonomeo, to be a steward."
Oikonomia appears three times in our Lord's parable, Luke 16:2-4, and it was used five times by the Apostle Paul. All eight uses indicate activity to accomplish a service for or at the direction of another. Stewardship or administration in the furtherance of a purpose is always indicated. The Apostle put forth, as the following paraphrase of Eph. 1:7-14 indicates more clearly, that "we have redemption through the blood of Jesus, according to the riches of God's grace, which God bountifully extended toward us wisely and intelligently, having enlightened us to the mystery of His purposed will to have an activity or administration at the full and appropriate time entrusted to Christ, by which He would head up all intelligent things. We are part of that, chosen to receive heirship, predestinated to the praise of His glory because we are the first to trust in Christ; having heard, now believing and sealed, our future deliverance will testify that we have already received our Head as a result of His gathering work of us, toward the fulfillment of His service, for which He was sent to earth." See Gen. 49:10, Gal. 4:4.
- (to page 36) The King James Version for Gen. 22:18 does not follow the literal text. This is revealed by Young's Literal Translation, RSV, Rotherham; by the ASR, NAS margins; by language in Moffatt, Smith & Goodspeed, NEB. Commentaries published as early as 1766 note this correction. Inspection of a Hebrew Interlinear Bible reveals that the Hebrew text for the pertinent portions of Gen. 22:18 and Jer. 4:2 are identical, and for Jer. 4:2 the King James and many other translations read, "the nations shall bless themselves in Him." It is a divine principle that an individual must recognize his need of, and then come to faith, belief and acceptance. These are requisites to blessing and salvation, and must be entered into by all who would receive life.
- (to page 37) Reasoning upon Heb.
7:18,19, some say that the New Covenant itself is still only a "better hope."
But the passage should be considered closely. The typical covenant, the former
commandment, long in effect, was put aside, abrogated, disannulled, because it never
brought anything to perfection. The antitype brings in, or introduces a better hope--that
perfection would be realized through the New Covenant. "On the one hand, a former
commandment is set aside because of its weakness and uselessness (for the law made nothing
perfect); on the other hand, a better hope is introduced, through which we draw near to
God." (RSV) The writer testified that "we," he and others, "draw nigh
unto God" through this priest and the covenant He is mediating because the hope does
exist of realizing perfection by it.
This understanding of the Apostle's teaching is supported by I Pet. 1:3, where it is said that the resurrection of Jesus Christ, the appointed priest, has enabled our hope of perfect spiritual life. In II Cor. 3:11,12 the Apostle confessed their hope that they would be perfected by the ministration of the gloriously spiritual New Covenant. That context contrasts the typical and antitypical covenants. His words, "the thing remaining is in glory," referred to the then-in-effect New Covenant. "Having therefore such hope we use much boldness."
- (to page 38) The Apostle's statement, "Who [Christ] also hath made us able ministers of the new covenant," indicates that while Christ ministers from above, his spiritual servants minister on earth and speak "in Christ's stead." (II Cor. 5:20) If the Apostle believed and had wanted to say that believers now were being taught to be ministers only of a future covenant not yet functioning, certainly, he would have used such words as would have expressed that teaching.
The greatest possible privilege was opened to Israel by their long- promised Messiah. Not only did Jesus bring salvation, but also opportunity for sonship, spiritual glory, and service in a heavenly kingdom. The opening to Israel of "so great salvation" was the focal point of the message of God's law and prophets. (Heb. 2:3) Jehovah promised it. (Gen. 22:17,18) The typical sacrifices for sin foreshadowed atonement. Moses wrote of Him who would effect it. (Deut. 18:18-20) Through Nathan, God promised David's son an everlasting throne. (2 Sam. 7:12,13) David recorded the oath of God which bound a priesthood to that throne. (Psa. 110:1-4) Isaiah prophesied of the servant. (Isa. 42:1, 49:5, 53:11) But it was given to Jeremiah to call "new" the promised covenant through which sin would be put away.
Moses wrote that God led Israel, humbled them, and proved them, having in view to "do thee good at thy latter end." (Deut. 8:16) This again defined the focus of God's leading--the great heavenly invitation to open under their Messiah. Thus Israel properly sought the chief blessing. (Rom. 11:7, Acts 26:7) They were the fleshly seed of Abraham, through whom God had promised the seed should come. But God had always in mind those of faith according to grace, not those by law or according to the flesh. (Gen. 18:17-19, Rom. 4:11) The Apostle Paul explains that God foresaw an end to preferential dealing according to natural generation. The "remnant according to the election of grace" obtains the privilege once sought by flesh through works. (Rom. 11:5- 10) This was foreshown by God's blessing of Isaac who came by promise, over Ishmael born after the flesh. "And not only this," but did not God's answer to Rebecca concerning those in her womb prove God's purpose of election according to grace? Paul says it did.--Rom. 9:5-18
A faith remnant within Jacob's posterity was required for God to continue His dealings with that people. (Isa. 41:8,9, 42:18-25) 1 Kings 19:18 affirms the existence of a remnant according to faith in the time of Elijah, and a remnant also existed when our Lord Jesus appeared. (John 1:11,12, Rom. 11:5) Had there been no true remnant in Israel having the faith which would result in their inheritance of God's promise to Abraham, Israel would have been cut off as were Sodom and Gomorrah.--Isa. 1:9, Rom. 9:27-29
In the time of Jeremiah, there were few of faith among the twelve tribes. "The LORD of hosts [armies]," "the Lord of Sabaoth [armies]," had already brought punishment upon Israel, also sometimes referred to as Samaria or Ephraim. Visitation upon Jerusalem and Judah was due. In an early vision the LORD assured Jeremiah that he would 'hasten' that which had been shown him. (Jer. 1:11-16) Judah and Jerusalem must be warned of imminent desolation, but at the same time informed that it could be avoided. (Jer. 3:11-13) "Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah." (Jer. 4:4) "Find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it." (Jer. 5:1, 18:8) But they would not! (Jer. 7:22-28) Therefore, "Go up through her vine-rows and destroy, but make not a full end; strip away her branches, for they are not the LORD's. For the house of Israel and the house of Judah have been utterly faithless to Me, says the LORD."--Jer. 5:10,11 RSV
The book of Jeremiah contains many burdens. It inquires and indicts; it pleads and it warns; it assures and condemns. Important promises preview the safety, peace and confidence which Jesus as King would establish in their hearts. Consider the promise of our Savior, Jesus, recorded in Jer. 23:5. Verse 6 portrays what his kingly power would bring to those of Judah and Israel who would submit to His government. "Behold, the days are coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which He will be called: 'The LORD is our righteousness.'" (RSV) 'His days' here promised commenced at his resurrection. (Acts 2:30-34, 3:26, 13:33-35) Although fleshly Israel refused our Lord's assurance of spiritual comfort, shelter, salvation and deliverance (Matt. 23:37), His faithful followers have thoroughly prospered under His love and guidance.--Psa. 91:1-16, 23:1-6, 16:1-11
In view of the spiritual blessings of truth and redemption which would be extended under the exalted Jesus, their protection and regathering in preparation for 'his days' would be more praised than their past deliverance out of Egypt. That event would be so overshadowed as to cease from their tongue. "Therefore, behold the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land." (Jer. 23:7,8) This promised the return of the faith seed within the nation. The promise is the more remarkable because it assured a return into a land once given to them by God, and controlled by them and their fathers (1 Kings 8:48, 2 Chron. 6:31, Josh. 21:43, 23:14, Neh. 9:8), but which they had lost or were losing to Gentile power through idolatry and unfaithfulness at the very time the promise of a return was given. The prophecy limited and defined the dimension of God's promise to regather--it promised only a regathering after the 70 years' punishment and Babylonian captivity.
The fathers mentioned three times in Jer. 16:11-13 are all the same kind--unfaithful fathers--who had forsaken the LORD just as did the people of Jeremiah's time, but whose punishment had not been in such distant lands as would the imminent punishment of which Jeremiah prophesied. But God promised no return from subsequent dispersions which might follow their return from Babylon. (Jer. 17:4, 30:11, 46:28) Jeremiah 16:15 promised only a regathering after that punishment, a regathering after the LORD recompensed "their iniquity and their sin double." To enforce this punishment, He promised to take the people captive. This was expressed under the symbol of fishers. Fishers then fished with drag nets. The Babylonian armies first swept through the land, taking captive all that lay before them. Then hunters would follow, as they did, seeking out those who hid themselves in mountains, hills, and caves--because "their iniquity is not hid from mine eyes."
False prophets continually challenged Jeremiah's message. One contended that God would return the captives two years hence. (Jer. 28:2-9) This contradicted the announcement that their captivity in Babylon would be 70 years. (Jer. 25:11,12) But Jeremiah was the true prophet. He encouraged submission to their captors, contentment in the foreign land, and prayer for the peace of the city. They must build, dwell, plant and eat; marry and have families (Jer. 29:5-7, 27:12), in expectation of their important regathering.--Jer. 29:10-14
Would the coming distresses be so consuming as to void God's promise? Indeed not! God assured the use of His power to deliver from their most frightening terrors. Jacob would be saved out of his troubles. "Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity: and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished." (Jer. 30:7,8,10,11) The faithful accepted the punishment, and when the 70 years were fulfilled, the remnant returned. Only the "good figs," individuals having faith, were promised a return. God set His "eyes upon them for good." Every promise was fulfilled to those. They were brought, planted, and built; never again were they pulled down or plucked up. (Jer. 24:6,7, 42:10) The faithful continued in their faith, generation by generation, until "Shiloh come; and unto Him" was the gathering of the people.--Gen. 49:10
Chapter 31 is now considered. Its important promise of the New Covenant, the blessings of which the holy spirit witnessed as received by the church (Heb. 10:15), is preceded with succinct promises pregnant with spiritual meaning. Note a few:
"Save thy people, the remnant of Israel," vs. 7. "The seed of Israel shall not cease from being a nation before Me for ever," vs. 36. Surely such promises of a remnant, of a seed, speak of "a chosen generation, a royal priesthood, an holy nation, a peculiar people."
They will "plant, and shall eat," vs. 5. Having received through Jesus freedom from law restrictions (Lev. 19:23-25, Deut. 20:6, 28:30 margin), they would "in His days" (Jer. 23:6) eat and grow as new creatures from their spiritual labors in the vineyard. Isa. 62:9 verifies the higher meaning intended by those simple words. "They that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of My holiness." Note another promise of spiritual meaning in that chapter. "Thou shalt be called by a new name, which the mouth of the LORD shall name," vs. 2. Compare Rev. 2:7, 3:12, Isaiah 65:15. These Old Testament "exceeding great and precious promises" were written to Israel. Only them did God instruct, bless, and punish in a special or covenant way. (Amos 3:2) Being addressed to a natural people, all the promises were expressed in natural terms. But to those whose faith gives hope of a heavenly country, these natural terms were intended to convey spiritual meaning.
"My people will be satisfied with My goodness," vs. 14. Compare to Psa. 65:4, 17:15, 22:26. What a promise! It was made to encourage faith in God's assurance that they would return from captivity to a land once owned, but now lost. It was essential that faith survive, that a remnant be preserved to the coming of their Messiah.
A three-verse inset intensified hope in the promises of God. (Jer. 31:15-17) Rachel was mother to Joseph and Benjamin. From Joseph descended a very large proportion of the kingdom of Israel; and from Benjamin, numbers of the inhabitants of Jerusalem. The desolations of Israel and Judah therefore made immense havoc among Rachel's descendants. She is here poetically introduced as rising from her grave, looking around, becoming inconsolable in her sorrow at seeing none of her offspring, supposing them all utterly rooted out. To carry on the allusion, the LORD calls on her to "refrain from weeping." Her sorrow and labor in bearing and bringing up her children should not be lost, or be without recompense, since those descendants who were scattered among their enemies would come again to the land. The primary fulfillment of this prophecy was the return of her descendants having faith, which return was announced under Cyrus. The murder of the children in the coasts of Bethlehem, by Herod, was an event which in some measure fulfilled this prediction, but it could not be the primary meaning of it. And Matt. 2:16-18 does not consider the prophecy's third verse. A further meaning in this prophecy, "that thy children shall come again to their own border," promising resurrection, should not detract from its primary promise that Israel would return from Babylonian captivity.
Let not multiple meanings implanted in prophecies detract from their obvious primary meaning, nor obscure their evident spiritual significance, nor be used to force a meaning foreign to the true promise of the New Covenant. The promise of a return in preparation for Messiah's coming to them is the focus in Jer. 31:15-17, and it complements its accompanying assurances. "This shall be the covenant that I will make with the house of Israel; I will forgive their iniquity, and I will remember their sin no more." (Jer. 31:31-34, 32:40) It was to announce this blessing that John the Baptist was born and commissioned: "To give knowledge of salvation unto His people by the remission of their sins." (Luke 1:77) Praise be to God, for His mercy endureth forever!
In Jeremiah 32 God asks the prophet to enact an example of faith in their promised return. Having legal right of redemption, Jeremiah was to buy a field from his cousin Hanameel, whose offer to sell indicated his lack of faith in God's promise. The transaction was subscribed and the 17 silver shekels paid while Jeremiah was "shut up in the court of the prison," even as was most of the nation shut up in captivity.-- Jer. 32:2,6-15
The captivity and desolations were necessary (Jer. 32:24-36), but blessings came to all the faithful. (Jer. 32:37-33:26) Partial fulfillment came in a temporal way, but the prophecies portended blessings of a spiritual, eternal kind. David's Branch would "reign upon His throne." God's mercy would be extolled by "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for His mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD." (Jer. 33:11, Heb. 13:15) The symbols used represent more than simple happiness. Who cannot identify this language as representative of the High Calling Age gospel invitation? (John 3:29, Rev. 18:23, Heb. 13:15,16, Psa. 116:17, 107:22) Those early believers then rejoiced in freedom from the law, and in being accepted and acknowledged as of those who claim "The LORD is our righteousness."-- Jer. 33:16 (RSV, Leeser), Isa. 45:24,25, 1 Cor. 1:30, 2 Cor. 5:21, Phil. 3:9, 2 Pet. 1:1
"Gather my saints together unto me; those that have made a covenant with me by sacrifice." Psalm 50:5
The question is raised from the foregoing text if individuals can, by their own devotion while yet unjustified and under condemnation, without being cleansed by the blood of Christ, enter covenant with God and claim His blessing, direction, and protection by sacrificing their lives to Him? But such is surely not the thought in the above passage, nor does His word anywhere contain such teaching. However, all who now repent and receive forgiveness of sins and new life in Christ through the New Covenant made possible by His blood see the privilege of serving God, and do sacrifice earthly hopes and endeavors. Full devotion entails the presentation of their bodies a living sacrifice, holy and acceptable to God, being but a reasonable service.--Romans 12:1,2
But Psalm 50 presents a teaching entirely different from the wholesome admonition of the Apostle Paul. Through the Psalmist, God commanded His saints, fleshly Israel, his 'holy ones' among mankind, to draw near. They were the only people God knew "of all the families of the earth" (Amos 3:2, Psa. 148:14), and they were to assemble to hear his testimony against them, vs. 7. "Gather ye to Me My saints, Making covenant with Me over a sacrifice." (Young's Literal Translation) God would judge them because they professed covenant with Him through national and individual animal sacrifices stipulated in their Law Covenant. But their worship so displeased the LORD that "our God shall come, and shall not keep silence," verse 3. Their evil and deceit would not be tolerated forever, vs. 19. "A fire shall devour before Him, and it shall be very tempestuous round about Him." He would "call to the heavens above, and to the earth," vs. 4 (RSV). The heavens would testify to God's righteousness in His controversy with Israel, vs. 6. The earth would testify to the wickedness of those among them who hated his instruction and cast his words of correction behind them, vs. 17, while at the same time professing to fulfill his requirements and be His representatives in the earth.--Psalm 78:10
My declaration against you is not because you offer animal sacrifices, because I instruct and require them of you, vs. 8. My purpose in them has not been to impoverish you, nor to satisfy My own needs, for all the cattle and fowls are already Mine, and you know I surely wouldn't eat their flesh, vs. 9-12. I only ask you to be thankful for My love and care, and respond with a humble heart, vs. 14. "...what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8) When you "call upon Me in the day of trouble, I will deliver thee, and thou shalt glorify Me," vs. 15. But your conduct is not deserving of My gracious response. You do such terrible things. You work with thieves, and you participate in adultery, vs. 18. I know I have kept silent and suffered your evil so long you thought I was such as thyself, vs. 21. But I certainly do not deal treacherously with you. My decision is to reprove you, and I will make your punishment so open that it will be plain before thine own eyes, vs. 21. I may tear you in pieces, in which case there will be none to deliver you out of it, vs. 22. But every last one of you will not be destroyed. To him that ordereth his conduct and worship properly will I shew the salvation of God, vs. 23. So offer unto God thanksgiving; and pay thy vows unto the most high: And call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me," vs. 14,15.
The inspiring promises seen in Psa. 50:14,15,23 are intended to encourage God's faithful servants of any age to acceptable worship and service. And what servant is it that never needs encouragement, as well as counsel, reproof, or correction? But any explanation of Scripture which distorts its meaning is injurious, and must always be avoided. The context of Psa. 50:5 establishes: 1) who are the 'saints' there referred to, 2) the moral condition of their majority, 3) what covenant they were in, 4) what sacrifices maintained them in that covenant, 5) how God regarded them, 6) the purpose for which they were summoned, 7) their sins which required judgment, 8) the righteousness of God, and 9) the severity of the judgment.
Spiritual gatherings can be very beneficial to the sons of God, and some Christians use Psalm 50:5 to commend them. But its context indicates that its testimony was not provided to urge God's faithful devoted children to assemble together for mutual edification and encouragement. Any sacrifice of one's self in God's service does not in itself effect a covenant with the Father. The concept that believers do not need the New Covenant and the mediation of its Mediator because they "have made a covenant with the LORD by sacrifice" is invalid and reflects lack of appreciation for the wondrous arrangement which God has purposed for the forgiveness of sins. It also hinders appropriate thankfulness and the humble walk with God which our Heavenly Father so much desires of us. However, God is very gracious to the repentant and contrite in heart. He knoweth our frame, that we are of dust. He knows how difficult it may be to openly consider viewpoints upon which disgrace is heaped. May the LORD give his people grace and courage to believe His truths and confess them in thankfulness.
These questions are provided to encourage topical study in Scripture as outlined in this book. To indicate that page 9, par. l through page 10, par. 2 holds a discussion pertaining to question 22, the numbers 9:1-10:2 have been placed at the end of that question. A mere reading of the questions will prove spiritually stimulating. Seeking answers to specific questions may facilitate a quicker study, but further important aspects of the subject are sure to appear through extended and repeated consideraton of the text and notes. When every Scripture is read with the text in which it is cited, this study will convey greater spiritual blessing to the reverent.
(Page and paragraph numbers refer to
the 64-page printed book.)
(N = Note, questions 105-120)
- Why are right thoughts about God and his purpose as outlined in the Bible so important to Christians? 2:2
- What influences should we submit to when considering subjects regarding salvation? 2:3
- Who only will fail to gain everlasting life under Him whom God has assigned the eventual eradication of sin and death? 3:1
- What factors determine whether reward to the faithful and obedient will be heavenly or earthly privileges and blessings? 3:2
- What is a covenant? Of what may a covenant consist? 3:3
- What did Noah do just before God made a covenant with him? What did that covenant promise? 4:1
- What phrase in Isaiah and Acts denotes God's covenant with David? The providing of what special person was the fulfillment of an important feature of that covenant? 4:2
- What did God promise to Abraham? 5:1
- What faithful action of Abraham immediately preceded God's swearing by an oath concerning his promise? 5:1
- By what process was the Law Covenant instituted? Who was its Mediator? 5:2
- Of what covenant does the Bible say Jesus is Mediator? Upon whose blood was it ratified? 5:3
- State briefly what purpose is served by each of the three principle covenants. 5:4
- What particular feature pertaining to the seed was involved in God's covenant with Abraham? 6:1, 10:3
- According to the Apostle Peter, on what day did the blessing of all the kindreds of the earth begin? To whom did God first send the resurrected Jesus to bless? What has been the effect of this blessing? Acts 3:25,26;; 6:2
- What was required due to the absence in the Abrahamic covenant of any provision for the accomplishment of its several parts? 6:3
- What was there about the Law Covenant that none could be justified through it? 7:1, 9:2
- Why did God select the nation of Israel with whom to enter into covenant? 7:1
- In what capacity did Moses serve the Law Covenant? Where in the Bible is the answer? 8:1
- Explain in what way the Mosaic law was spiritual. 8:2
- Explain the sense in which 'live' should be understood in Gal. 3:11; 8:3
- What did some of those under the Law learn from it regarding their flesh? 9:1
- In what three particular ways did the Law Covenant serve the divine purposes? 9:1-10:2
- What was pointed out in Jeremiah's day regarding the Law Covenant? 9:1
- What other prophets beside Jeremiah prophesied concerning the New Covenant? Mal. 3:1; 10:2
- What did the one human being approved of the Law do with his life? 10:2
- Why was the Law Covenant set aside? What effect did that have upon the keeping of God's promise to Abraham? 10:3
- At what times did the sacrifice upon which the New Covenant was instituted begin and conclude? 11:1
- What was the ratifying sacrifice of the New Covenant? Who is its Mediator? 11:2
- Where, that is, upon what is God's law of the New Covenant written? Compare Jer. 31:33, II Cor. 3:3; 11:3
- Was blood of the animal victims involved in God's covenant with Abraham used in a special way? 12:1, 22:2
- What was essential to enable the making of the New Covenant? 12:1
- Whose blood does Heb. 9:12 say is the antitype of the blood of calves and goats which was taken yearly into the typical Most Holy? 12:2
- What does Heb. 9:12 say was obtained by the entrance of Jesus into heaven "once for all" by his own blood? 12:2
- Where did typical priests offer blood to make atonement for sin? What is the antitype of that place? 12:2
- According to Heb. 8:1-4, was the priest Jesus on earth or in heaven when he offered to God sin-atonement value? 12:2
- Explain the distinction between the typical "calves and goats" noted in Heb. 9:12 and in Heb. 9:19; 12:2-13:1, 42:1
- According to Heb. 9 and I Cor. 5:7, who was the antitype of the "calves and goats" of Heb. 9:12,19, Lev. 16, Exod. 24:5, 20:24, and of the Passover Lamb, Exod. 12? 13:1
- In what two senses is Christ's blood surety regarding the New Covenant? 13:1
- How is sprinkling of the blood of the New Covenant effected? 13:1
- What is a preferred translation in place of the word 'testator' in Heb. 9:16,17? 13:2
- Who communicates the invitation to participate in the New Covenant under Christ? 13:3
- How is the message of the New Covenant imparted? 14:1
- What service does our Lord Jesus provide to those who apply to Him for assistance in regard to their sins when he functions as Mediator? 14:2
- What further service does Jesus perform on behalf of believers because He is Mediator? 14:3
- What did Jesus give which is the basis of His service as Mediator of the New Covenant? 15:1
- For which condition of imperfection did the Law Covenant lack even a typical provision? 15:2,3
- What covenant was instituted upon a sacrifice with the power to redeem all sinners? 16:1
- What did the cup represent which Jesus passed of which "they all drank"? When did he pass it? Did Jesus drink of it? 16:2, 18:2, 43:3
- What does it mean to "drink his blood"? 16:2, 43:3
- Explain the benefits which the blood of Christ enables to believers? 16:2-17:1
- What kind of sins may we be absolved from by corrective experience? 17:2,3
- What transgressions does the sacrifice of Jesus not cover? 18:1
- What is represented when our Lord's disciples drink His blood? 19:1
- What gift has conveyed spiritual enlightenment so as to make believers responsible now for their actions? 18:3
- Who alone is competent to judge the degree of wilfullness associated with the transgressions of a believer? 19:1
- How does the New Covenant affect the believer? 19:2-20:1
- Describe the way in which a believer learns to "know the LORD." 20:1,2
- What have believers done which enabled the LORD to receive them into the New Covenant? 21:1
- What covenant has been superseded by the New Covenant? 21:3
- What better ministration does the allegory show for believers, and what does it bring? 22:1
- Which of God's covenants was ratified with blood of redemptive quality, making it one of the most vital covenants? 22:2,3
- What does the Holy Spirit now testify to believers pertaining to the New Covenant? 22:3
- What division existed among the 12 tribes of Jacob when the New Covenant was promised? 23:1,2
- At what time and through whose permissive edict did a faith remnant from all 12 tribes reassemble in Jerusalem and Judah? Ezra 1:1-3; 23:3
- What words of Jesus and Peter indicate that all Israel was represented at the commencement of forgiveness of sins through the blood of the New Covenant? 23:3
- What is the covenant referred to as 'a better covenant' and 'the covenant', seen in Heb. 8:6,10 and Jer. 31:33? 24:1
- With whom does Jer. 31:33 and Heb. 8:10 say the New Covenant would be made? 24:1
- To what people was forgiveness of sins first offered? 24:2
- Of what nationality were all natural branches of the olive tree? For what reason were some broken off? 25:1
- In the olive tree illustration, what process enables Gentiles to have access to God's promises and favors? 24:2-25:1
- Of what two communities is the new true Israel of God composed? 25:2,3
- What benefit did the Law Covenant processes bring to some of those bound in it from birth? 25:3
- What determines whether or not one should receive forgiveness of sins? 26:1
- Why is every reference to forgiveness of sins through the blood of Christ a reference to the New Covenant? 26:2
- What command makes clear that the New Covenant provisions have been applicable to Gentiles also? 26:2
- What is it which is to be endowed with everlasting life? 26:3
- "The dispensation of the fulness of times" should be understood as beginning at what time? 27:2, 46:3,4
- What does the application of the New Covenant develop? 27:2
- During what ages is the New Covenant applied? 27:2-6
- What was the first item of the Law Covenant and the New Covenant respectively? 27:7
- When did the New Covenant have its formal beginning? 27:2- 28:2
- What does the term 'everlasting' mean with reference to a covenant? 28:3
- What specific covenant is defined as 'everlasting' in Heb. 13:20,21? 29:2-4
- What qualified Jesus to become the chief shepherd? 29:3
- What was the purpose of the epistle to the Galatians? 29:4
- What do the two women represent? What words describe their respective children? 30:1-31:1
- What two cities are discussed in the allegory? What do they represent? 31:2
- What is the purpose of the figurative language in Galatians? What city corresponds to believers? 32:1
- When did the allegorical meaning of Isa. 54 begin fulfillment? 32:2,3
- How may we know that allegorically the New Covenant is meant by Isa. 54:1-8? 33:1
- When will the New Covenant have more children? 33:2
- How may we know the latter covenant in Gal. 4:24 refers to the New Covenant? 33:3-34:1
- What activity is open to Christian believers? 34:2
- Who are included among the nations promised Abraham of Sarah? 35:2
- Through what covenant come God's blessings to believers and all families as promised to Abraham? 35:3
- What does absence of allegorical mention of Keturah suggest? 36:1
- What does Heb. 9:14,15 show regarding redemption of Jews from the Law Covenant? 36:2, 37:2
- What has been the prime necessity of the human race? 36:2
- What has "Jerusalem which is above" been bringing forth? 37:1
- What is the antitype of the Law Covenant? What provision does it contain? 37:3
- Of whom was Moses a type in his service to the Law Covenant? 37:4
- For the formation of what is the operation of the New Covenant? 37:5
- What privilege regarding the New Covenant comes to those now reconciled to God? 38:1
- What does Heb. 10:5 say was 'prepared'? 38:3
- In view of Gal. 3:15 and 19, in what sense was the Law added? 39:N5
- What issue made Jer. 31:29,30 and Ezek. 18:1-4 an important lesson at the time they were written? 39:N6
- What judgment principle was applied to Israel when the New Covenant opened, making appropriate the inclusion of a warning when promising that covenant? 39:N6
- Whose blood has sealed the New Covenant? 40:N7
- Relate the important respective meanings of two Greek words translated 'new'? 40:N8
- Why is it inappropriate to use the word 'law' in respect to the New Covenant? 40:N8
- Why does the Apostle, in referring to Jesus the Mediator of the New Covenant, use the word 'man'? 41:N10
- How does the New Covenant become operative to each individual? 42:N14
- Upon what is based Jesus' mediatorship of the New Covenant? 43:N16
- What understanding of 'all' and 'every man' does the context of Jer. 31:34 direct? 43:N18
- What is the simple teaching of the book of Hebrews regarding the New Covenant? 44:N19
- What 'days' are meant in the expression "after those days" in Jer. 31:32 and Heb. 8:10? 45:N20
- What assured the fulfillment of the promises of the Abrahamic Covenant? 46:N21
- What was included with both the Law and New Covenants, but which is lacking in the Abrahamic Covenant? 46:N21
- According to Heb. 10:14-18, once forgiveness of sins became possible, the further making of what was not required? 46:N22
- Why has it been required that Christians minister the New Covenant? 47:N26
- Which prophet called God's arrangement to put away sin 'a New Covenant'? 48:1
- Relate Bible proof that God foresaw the end of preferential treatment according to natural generation. 48:2,3
- What action within Judah would have rendered their captivity punishment unnecessary? 48:4
- According to Acts, when did Jesus begin to reign as king upon his throne? 49:1
- What did Jer. 23:7,8 promise, and when was it fulfilled? 49:2-50:3
- To what kind of fathers does Jer. 16:11-13 refer? 50:1
- According to Jer. 24:6,7, who only were promised a return following the captivity? 50:3
- How does the gathering of the people, Gen. 49:10, relate to God's promise never again to pluck up his remnant? 50:3
- What spiritual blessings have the prophets expressed in natural terms regarding the remnant? 51:1-3
- Relate how the poetic, visionary expression of Rachel harmonizes with the promise of the New Covenant made in the same chapter. 52:1,2
- What was demonstrated by Jeremiah's purchase of a field with money? 52:3
- What kind of blessings are depicted by the symbolic language of Jeremiah and Isaiah? 53:1
(Page numbers are those in 64-page printed book)
| GENESIS 3:10-15: 6,36 8:20,21: 4 9:8-17: 4,28 12:1-7: 5 13:14-17: 5 15:3-18: 5,12,37 15:15-21: 37 16:1-3: 36 17:7,13-19: 28,33 17:9-14,23: 5 18:17-19: 5,48 21:9-12: 37 22:15-18: 5,9,15,36, 37,47,48 49:10: 27,47,51 EXODUS 4:10-16: 14 16:2: 45 17:2: 45 19:1-24:18: 31 19:1-8: 5,8,37 19:4-6: 7,22,37 19:16-18: 28 20:24: 42 24:1-8: 5,8,13,16,37 24:5-8: 12,13,40,42 31:12-17: 5 31:16: 28 32:1-29: 45 32:30-32: 8,14,37 |
LEVITICUS 18:5: 8 19:23-25: 51 23:15-17: 28 24:7-9: 28 26:1-13: 9,21 NUMBERS |
| JOSHUA 21:43: 50 23:14: 50 RUTH 3:8: 39 II SAMUEL 7:12,13: 48 7:15-29: 4 23:5: 4,29 I KINGS 8:48: 50 19:18: 48 II KINGS 23:2,3: 4 II CHRONICLES 6:31: 50 13:5: 4,29 23:16,17: 4 36:11-21: 4 EZRA 1:2,3: 23 NEHEMIAH 9:8: 50 9:29: 8 |
JOB 9:33: 41 PSALMS 16:1-11: 49 17:15: 52 22:26: 52 23:1-6: 49 37:18,28-31: 7 46:10: 27 50: 54,55 50:5: 53 65:4: 52 78:10: 54 86:5: 27 89:3-39: 4 91:1-16: 49 102:25-27: 25 103:12: 46 103:17: 27 105:8-11: 28 107:22: 53 110:1-4: 10,48 116:17: 53 119:97-100: 8 130:3: 7 143:2: 7 148:14: 54 |
| ISAIAH 1:9: 48 9:9: 23 24:5: 29 31:1: 40 41:8,9: 48 42:1: 48 42:4,6,11-20: 10,40 42:18-25: 48 43:6: 21 45:24,25: 53 48:1,2,20: 23 49:5: 48 49:6: 14 51:6: 25 52:10,15: 14,32 53:11: 48 54:1-13: 20,32,33 55:3: 4 59:12,13,19,20: 26 61:8: 29 62:2: 51 62:9: 51 65:15: 51 JEREMIAH 1:11-16: 49 3:11-13: 49 4:2: 47 4:4: 49 5:1: 49 5:10,11: 49 6:13: 44 7:22-28: 49 8:10: 44 16:11-13: 50 |
16:15: 50 17:4: 50 18:8: 49 22:12-22: 40 23:5,6: 49,51 23:7,8: 50 24:6,7: 51 25:1-11: 23 25:11,12: 50 27:12,13: 40,50 28:2-9: 50 29:4-14: 40,50 29:15-21: 40 30:7,8,10,11: 50 31:1,9,33: 21 31:5: 51 31:7: 51 31:14: 51 31:15-17: 52 31:29-31: 10,39,40 31:31: 11,21,23,40 31:31-34: 44,45,52 31:33: 23,24,44 31:34: 20,21,44 31:36: 51 32:2,6-15: 53 32:24-36: 53 32:37-33:26: 53 32:40: 29,52 33:11: 53 33:16: 53 33:20-22: 4 34:8,15: 44,45 42:10: 51 42:13-18: 40 46:28: 50 |
| EZEKIEL 14:12-21: 40 16:8: 39 16:46: 23 16:60-62: 10,29 18:1-4: 39,40 20:3: 23 20:11,13,21: 8 20:12,20: 5 20:14,22,44: 45 21:25-27: 4 37:26: 29 37:27: 21 HOSEA 1:10: 21 5:5: 23 |
JOEL 2:28,29: 24 2:30: 28 AMOS 3:2: 51,54 MICAH 6:8: 54 ZECHARIAH 9:9: 28 MALACHI 3:1: 13 |
| MATTHEW 2:16-18: 52 5:2-12,22,28: 26 5:21-43: 26 5:21-30: 12 9:17: 40 10:6: 23,24 11:27: 20 12:31-37: 19 17:20: 28 23:37,38: 45,49 24:14: 14 26:27,28: 13,16,31,38,43,46 MARK 2:22: 40 10:38,39: 43 10:45: 41 11:20-24: 28 14:23,24: 13,16,22, 38,40,43 LUKE |
5:22-29: 3 5:24: 16 5:28,29: 44 5:39,40: 9 6:27-29: 20 6:44-47: 20,33 6:47-58: 16 8:36: 35 12:1,12-16: 28 12:32: 44 14:7-11: 20,27 14:27: 33 16:33: 33 17:3: 21,27 17:17: 2,20 ACTS 2:1-4: 19 2:9-11,14,22: 24 2:16-21: 19,28 2:30-34: 49 2:38: 46 3:22,23: 40,43 3:25,26: 5,6,24,43,49 4:8,10: 24 4:12: 39 5:31: 16 5:35: 24 10:36: 33 10:43: 46 13:16: 24 13:23: 24 13:26,46: 25 13:33-35: 4,49 13:38-49: 14,16 15:14-17: 4 17:31: 44 26:7: 24,48 |
| ROMANS 1:16: 25 1:20-22: 2 2:7: 37 2:28,29: 5,25 3:20: 7,39 3:22-26: 13,16 4:11,12: 5,48 4:13-17: 12 4:22-25: 12 5:1,2: 12,16,33 5:6-11: 37 5:13,14: 39 5:20: 7 7:6,25: 12 7:10,12-19: 9 7:13: 10 7:14: 8 7:22-24: 25 7:24: 9 8:1-4: 12,21,26,37 8:2: 17,22 8:3: 9,37 8:19-22: 3 8:23,26,27: 17 8:34: 37 9:4: 24 9:5-18: 48 9:8: 37 9:24: 22 9:27-29: 48 10:5: 8 10:18: 14 11: 25 11:5-10: 48 11:7: 48 11:18-23: 25 |
11:17-32: 24 11:26,27: 26 12:1,2: 2,21,29,37,54 14:9: 29 15:16: 29 I CORINTHIANS 1:20,21: 2 1:30: 53 2:12,16: 17 3: 34 3:11: 15 5:7: 13,40 5:7,8: 28 10:1-11: 7,36 11:25: 13,16,38,40,43 15:3: 15 15:24-28: 43,44 15:26: 2 15:47: 41 15:56: 10 II CORINTHIANS 2:15: 29 3:3,6-18: 2,5,12,19, 20,22,27,34, 38,40 3:7: 9 3:11,12: 47 3:13: 43 4:1: 35 5:18-6:3: 14,35,38 5:20: 47 5:21: 53 6:16-18: 21,23,27 |
| GALATIANS 2:16: 7 2:21: 16 3:1-5: 22,34 3:8-10: 6,29 3:10,11: 7 3:11,12: 8 3:13: 16 3:14: 34 3:15-17: 5,39 3:16: 6,7,36 3:17: 10 3:19: 5,8,10,13,37,1,46 3:21: 16 3:23,24: 25,34 3:26: 31,37 3:29: 6,7,36,37 4:1-7: 30 4:4,5: 16,27,47 4:5-7: 34,37 4:22-31: 22,29,30,31, 35-37 4:27: 33 4:29: 34 5:1: 22 5:5-25: 34 5:25: 17 6:2: 17 6:15: 26 6:16: 25 EPHESIANS 1:3: 32 1:5: 37 1:7: 26 1:7-14: 47 1:10,11: 27,43 |
1:13: 25 1:20,21: 38 2:6: 32 2:12,13,19: 17,27 2:12-15: 26 4:17,18: 2,21 4:32: 27 5:1,2: 29 PHILIPPIANS 2:5: 17 2:9,10: 27 3:9: 53 3:20: 32 4:18: 28 COLOSSIANS |
| HEBREWS 1:1,2: 18 1:10-12: 25 2:2,3: 18,48 2:9: 3,10 2:10,11: 43 3:2,5: 43 3:6: 43 3:8,15: 45 3:19: 25 4:1,9-11: 5 4:1-3: 25 5:8: 6 6:4-8: 18,19 6:13-18: 5,10 6:17: 46 7:11-18: 10 7:16,20,22,24,25: 11 7:18,19: 10,37,47 7:20-26: 14 7:21-28: 42 7:22: 13 7:22-28: 37 7:25: 14,17 7:26: 43 7:27: 12 8:1-4: 12 8:4,5: 9,36 8:6: 5,13,15,37,41 8:6,7: 11 8:6-13: 38 8:7: 10,11 8:7-10: 21,23 8:8: 40,44,45 8:8-12: 12 |
8:10: 21,23,24,27,
44,45 8:11: 27 8:12: 27 8:13: 40,41 9:11-14: 12 9:11-28: 7 9:14,15: 29,36 9:15: 5,11-13,16,22 37,40 9:15-20: 40 9:16-19: 11-13 9:19,20: 13,16,42 9:22: 7 10:1: 9,36 10:1-4: 10,16 10:1-10: 37 10:1-18: 31,38 10:9: 11 10:10,14: 12,18,20, 29,40 10:14-23: 23,26,27,46 10:15: 51 10:16,17: 12 10:17-20: 27 10:20: 37 10:26-31: 18,19 11:17-19: 6 12:3-8: 43 12:18-25: 28 12:22-24: 36,42 12:24: 5,13,40 12:25: 18 12:25-29: 28 13:20,21: 29 13:15,16: 29,53 |
| JAMES 2:17-26: 41 I PETER 1:2: 13 1:3: 47 1:4: 22 1:5: 25 2:9: 35 2:21: 38 2:24,25: 29 II PETER 1:1: 53 I JOHN 1:7-9: 16,37 2:1: 14 2:2: 16,37,43 2:13: 27 2:20: 44 2:27: 44 3:1,2: 27 |
REVELATION 1:6: 22 2:7: 51 3:12: 51 5:9: 15 7:1-4: 25 13:8: 32 17:8: 32 18:23: 53 20:6: 22 20:9: 3 20:14: 3 21: 33 21:1-3: 21,27,32 21:4-8: 27 21:8: 3 21:23: 38 21:24,27: 27 21:27: 27 22:5,17: 27,44 22:14: 3 |
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Be strong!
We are not here to play, to dream, to drift.
We have hard work to do and loads to lift.
Shun not the struggle; face it, 'tis God's gift
Be strong!
Say not the days are evil. Who's to blame?
And fold the hands and acquiesce, O shame!
Stand up, speak out, and bravely, in God's name.
Be strong!
It matters not how deep intrenched the wrong,
How hard the battle goes, the day how long; Faint not, fight on!
Tomorrow comes the song.