Post by Michael James Stone on Jun 9, 2012 16:30:36 GMT -8
God’s Plan of the Ages
Written by Dr. Ron J. Bigalke
The biblical covenants are literal, eternal, and depend entirely upon God’s sovereignty. They were made with a covenant people, Israel. Since the death of Christ is the basis of salvation for all people (Tit 2:11)—for all time—the church has become a partaker of the Jewish spiritual blessings.
Varying interpretations with regard to the biblical covenants can involve quite controversial issues. For instance, a consistent and literal premillennial view would affirm that the covenantal promises of the Old Testament between God and Israel are unconditional. During the tribulation, God will prepare Israel for the response He desires for fulfillment of the covenants.
It should be noted that the Abrahamic Covenant, from which all the covenants with Israel originate, is completely conditioned upon the words of God. He alone obligated Himself to the covenant by passing between the severed animals (Gen 15:12-20). There are no conditions required upon Israel for God to fulfill the covenant.
Conversely, non-premillennialists generally believe that Israel’s rejection of the Messiah resulted in the cancellation of Old Testament promises, without regard for her response in the present or future.
Understanding Biblical Covenants
There are two types of covenants that are revealed in Scripture: conditional and unconditional. A conditional covenant is characterized by God making a promise to man—conditioned by “if you will”—whereby He then promises to accomplish the covenantal promises. An unconditional covenant is a sovereign act of God whereby He fulfills the covenantal promises made with an individual, without regard for the recipient’s obedience or disobedience. An unconditional covenant is characterized by “I will,” which declares that God alone will accomplish the promises.
God made five covenants with the nation of Israel: the Abrahamic, the Mosaic, the Land, the Davidic, and the New Covenant. Of the five covenants made with Israel, only one of those is conditional: the Mosaic Covenant. Three things are to be noted regarding the covenants with Israel: (1) The covenants are literal, which means that the contents of those covenants must be interpreted literally; (2) The covenants God made with Israel are eternal, that is, they are not restricted by time; and (3) The covenants (except for the Mosaic Covenant) are all unconditional. The covenants with Israel are not annulled because of her disobedience; it is because the covenants are dependent upon God for fulfillment that their literal fulfillment can be expected in the future.
All the biblical covenants contain two types of promises: physical and spiritual. The physical promises are, and will continue to be, fulfilled by and limited to Israel. The biblical covenants are literal, eternal, and depend entirely upon God’s sovereignty; they were made with a covenant people, Israel. Nevertheless, some of the spiritual blessings of the covenants will extend to the Gentiles. Since the death of Christ is the basis of salvation for all people (Tit 2:11)—for all time—the church has become a partaker of the Jewish spiritual blessings. The church will not fulfill the Jewish covenants. For instance, only Israel will fulfill the New Covenant (as promised in the Old Testament). The New Covenant was given to Israel and will be fulfilled by Israel. The church participates in the promises, but she will not fulfill the covenants given to Israel.
One’s ability to understand the Bible, and God’s dealings with humanity in general, depends upon how one regards the conditioned response necessary for fulfillment of the biblical covenants. Covenants are contracts given to define a relationship between individuals. The biblical covenants between man and God are completely unique to Christianity. Nowhere in the religions of the world does one find gods relating to man covenantally. In Scripture, the personal relationship between God and man is based upon and mediated through means of covenants. The purpose of the covenants is to reveal God’s earthly agreements (covenants being contracts between individuals for the purpose of governing that relationship), spiritual promises (God wants to bind Himself to His people to keep His promises, so that He can demonstrate in history the kind of God He is), earthly redemption (plan of redemptive unity), and the only hope for mankind (relationships in the Bible, especially between God and man, are legal [law] or judicial [court]). Consequently, God’s earthly agreements are mediated through covenants, which involve intent, promises, and sanctions. God wants to bind Himself to His people, that is, to keep His promises so that He can demonstrate His character.
Examples of Covenants
The Royal Grant Treaty is an example of an unconditional covenant; it is a promissory covenant that arose solely from a king’s desire to reward a faithful servant. Examples of this type of covenant are the Abrahamic and Davidic Covenants.
The Suzerain-Vassal Treaty is a conditional covenant; this type of covenant bound a subordinate vassal to a superior vassal, and was binding only upon the one who swore it. The purpose of the covenant was to emphasize the goodness and kindness of the lord to his vassal, in order that the vassal would gladly accept responsibilities and obligations. Examples of this type of covenant are the Noahic1 and Mosaic Covenants.
A Parity Treaty was a covenant binding two equal individuals in a relationship; it provided conditions that were stipulated by the participants. Examples of this type include: (1) Abraham and Abimelech (Gen 21:25-32); (2) Jacob and Laban (31:44-50); (3) David and Jonathan (1 Sam 18:1-4; 2 Sam 9:1-13); and, (4) Christ and the church (John 15).
The Abrahamic covenant is the greatest of redemptive covenants. All of God’s blessings for both Jew and Gentile originate from this covenant (Gen 12:1-3, 7; 13:14-17; 15:1-21; 17:1-21; 22:15-18). Regarding the unconditional covenants, Fruchtenbaum wrote:
An unconditional covenant can be defined as a sovereign act of God whereby God unconditionally obligates Himself to bring to pass definite promises, blessings, and conditions for the covenanted people. It is a unilateral covenant. This type of covenant is characterized by the formula I will which declares God’s determination to do exactly as He promised. The blessings are secured by the grace of God.2
The participants of the Abrahamic covenant are God and Abraham. There are 14 provisions of the Abrahamic Covenant. First, from Abraham would come a great nation, Israel (12:2; 13:16; 15:5; 17:1-2, 7; 22:17). Second, Abraham was promised a land, Canaan (12:1, 7; 13:14-15, 17; 15:17-21; 17:8). Third, Abraham would be greatly blessed (12:2; 15:6; 22:15-17). Fourth, Abraham’s name would be great (12:2). Fifth, Abraham will be a blessing to others (12:2). Sixth, those who bless the nation of Israel will themselves be blessed (12:3). Seventh, those who curse the nation of Israel will themselves be cursed (12:3). Eighth, through Abraham all humanity will be blessed, including Gentiles (12:3; 22:18). Ninth, Abraham will receive a son of promise by his wife Sarah (15:1-4; 17:16-21). Tenth, Abraham’s descendants would undergo the Egyptian bondage (15:13-14). Eleventh, there will be other nations that will come from Abraham (17:3-4, 6). Twelfth, Abraham’s name would be changed (17:5). Thirteenth, the name of Abraham’s wife would be changed. Fourteenth, circumcision would be the token of the covenant (17:9-14).3
The Abrahamic Covenant involves a promise of a land to Abraham and Israel, a nation (seed), and a worldwide blessing. The implication is that the Abrahamic Covenant will be fulfilled in the form of three sub-covenants: (1) the Palestinian Covenant; (2) the Davidic Covenant; and (3) the New Covenant. The Abrahamic covenant is literal (13:15, 17), eternal (13:15; 17:7, 8, 13, 19), and unconditional (15:1-18). The confirmation of the covenant would be through Isaac (26:2-5, 24). Although Isaac had two sons, the promise of the covenant would be through Jacob. Concerning the sons of Jacob, the covenant was confirmed through his twelve sons, who would father the twelve tribes of Israel.4
Concerning the promise of a land, God promised that Israel would return to their land after being scattered throughout the world. The content of the covenant is found in Deuteronomy 29:1—30:10. The land covenant is distinct from the Mosaic covenant (Deut 29:1). The covenant was made between God and the nation of Israel. There are eight provisions of the land covenant. First, the disobedience of Israel to the Mosaic Law and subsequent worldwide scattering was prophesied (29:2—30:2). Second, after her disobedience, Israel will eventually repent (30:2). Third, the Messiah will return (30:3). Fourth, after being dispersed, Israel will be regathered to her land (30:3-4). Fifth, Israel will possess the land promised to her (30:5). Sixth, Israel will be regenerated (30:6). Seventh, Israel’s enemies will be judged. Eighth, Israel will receive the blessings of the Messianic (Davidic) kingdom (30:8-10).5
The land covenant was given to reaffirm the title deed of Israel to her Promised Land, as was originally given in the Abrahamic covenant. Since the land covenant is unconditional, the covenant cannot be canceled despite Israel’s disobedience. Disobedience does affect Israel’s enjoyment of the land. The land covenant enlarges upon the original Abrahamic covenant, and this covenant was still in effect centuries after Israel’s continued disobedience (Ezek 16:1-63). The land covenant will be fulfilled in the coming Messianic kingdom.
The Davidic covenant is specified in two passages: 2 Samuel 7:11-17 and 1 Chronicles 17:10-15. The Davidic covenant was made between God and David. David endures as the representative head of his house and dynasty. The Davidic covenant amplifies the seed aspect of the Abrahamic covenant; it narrows the promise of a seed to one rightful claimant: David. There are seven main provisions given in this covenant. First, David is promised a house or dynasty that will be eternal (2 Sam 7:11; 1 Chron 17:10). Second, David’s son would be established on his throne after him (2 Sam 7:12). Third, Solomon would build the temple (7:13). Fourth, the throne of the Davidic and Solomonic kingdoms would be established forever (7:13, 16). Fifth, though Solomon would be judged for disobedience, God would not remove His lovingkindness from him (7:14-15). Sixth, the Messiah will come from the seed of David (1 Chron 17:11). Seventh, the Messiah’s throne, house, and kingdom will be established forever (17:12-14).6
The Davidic covenant is a literal, unconditional, and eternal covenant. The covenant still awaits fulfillment and is confirmed in numerous biblical passages (Ps 89; Isa 9:6-7; 11:1; Jer 23:5-6; 30:8-9; 33:14-17, 19-26; Ezek 37:24-25; Hos 3:4-5; Amos 9:11; Luke 1:30-35, 68-70; Acts 15:14-18). The eternal promises of the Davidic covenant will be mediated through the Messiah. The kingdom promised to David would be a people possessing a land that God promised. The throne is used to indicate authority, and it is only as David’s seed that one will have the right to rule. The seed of David who will reign is the Messiah.7 The importance of the Davidic covenant is to amplify the seed aspect of the Abrahamic covenant. According to the Abrahamic covenant, the seed would be of Abrahamic descent, which meant that the Messiah would be a Jew. The patriarch Jacob received revelation that the seed would be limited to the tribe of Judah, the family of David (Gen 49:10).
The new covenant is recorded in Jeremiah 31:31-37 (cf. Isa 55:3; 59:21; 61:8-9; Jer 32:40; Ezek 16:60; 34:25-31; 37:26-28; Rom 11:25-27; Heb 8:7-13; 10:16-17). There are eight main provisions of this covenant. First, it is an unconditional covenant between God and Israel (Jer 31:31). Second, it is distinct from the Mosaic Covenant (31:32). Third, it promises the regeneration of Israel (Jer 32:33; Isa 59:21). Fourth, the regeneration of Israel would be universal among the Jews (Jer 31:34; Isa 61:9; Rom 11:25-27). Fifth, it would provide a provision for permanent forgiveness of sin (Jer 31:34). Sixth, the provision is the indwelling of the Holy Spirit (Jer 31:33; Ezek 36:27). Seventh, Israel is promised many material blessings (Jer 32:41; Isa 61:8; Ezek 34:25-27). Eighth, it will provide for a new temple (Ezek 37:26-28).8
The new covenant amplifies the blessing aspect of the Abrahamic covenant, particularly in relation to salvation. The covenant is not an elaboration of the Mosaic covenant since it ultimately replaced the Law (Jer 31:31-32; Rom 6:14-15). The primary aspect of this covenant is the blessing of salvation that will include the national regeneration of Israel (Jer 31:34; Ezek 36:29; Rom 6:22; 11:25-27). The national salvation of Israel will extend to every individual Jewish person, and this salvation will be true in succeeding generations from the time that the initial regeneration of Israel begins. Therefore, during the millennium the only unregenerate people will be Gentiles. In other words, during the entire millennium there will be no unsaved Jews, which is the reason why, “They shall not teach again, each man his neighbor and each man his brother, saying, Know the LORD” (Jer 31:34).
The Church and the New Covenant
The relationship of the church to the new covenant has caused some confusion, because the prophet Jeremiah specified that the covenant would be with Israel and not the church. Nevertheless, there are numerous passages that relate the new covenant with the church (Matt 26:28; Mark 14:24; Luke 22:14-20; 1 Cor 11:25; 2 Cor 3:6; Heb 7:22; 8:6-13; 9:15; 10:16, 29; 12:24; 13:20). Scripture is clear with regard to the following: Israel, and not the church, will fulfill the new covenant. However, the church does partake of the spiritual blessings of the Abrahamic and new covenants (Rom 15:27).
Some have tried to teach that there are two new covenants: one made with Israel and one made with the church. Such teaching is quite difficult to defend from the Scriptures. Others have tried to teach that there is only one covenant, but that there are two aspects of the covenant. The solution to the problem can be found in Ephesians 2:11-16 and 3:5-6. The two passages teach that God made four unconditional covenants with Israel, and it is through these four covenants that all of God’s spiritual blessings will be mediated. However, the Mosaic covenant was the dividing wall between Jew and Gentile. The Law prohibited the Gentiles from experiencing the blessing of the four unconditional covenants. For a Gentile to experience the blessings of the four unconditional covenants, he/she had to submit himself/herself entirely to the Mosaic Law. Since this was not possible as a consequence of the weakness of human flesh, the Gentiles were excluded from the commonwealth of Israel. When Jesus Christ died, this dividing wall was demolished. Christ ratified the new covenant. The church celebrates the new covenant and the ratifying of it through the death of Christ (1 Cor 11:23-26). Although the church is partaking of the spiritual blessings of the covenant (Eph 1:3), it is the nation of Israel that will receive the material and national promises. The relationship of the church to the new covenant is explained in Galatians 3:13-14. Through Christ, the church partakes of the covenant between God and Israel (Rom 11:28-29; 11:17).
Conclusion
All the biblical covenants contain two types of promises: physical and spiritual. The physical promises are, and will continue to be, fulfilled by and limited to Israel. Nevertheless, some of the spiritual blessings of the covenants will extend to the Gentiles. Since the death of Christ is the basis of salvation for all people—for all time—the church has become a partaker of the Jewish spiritual blessings. The church is not the eschatological fulfillment of the Jewish covenants. Only Israel will fulfill the new covenant as promised in the Old Testament. The new covenant was given to and will be fulfilled by Israel. The church participates in the promises, but she will not fulfill the covenants given to Israel. One’s ability to understand the Bible, and God’s dealings with humanity in general, depends upon how well he/she understands the biblical covenants. (480)
ENDNOTES
1 In the midst of the dispensation of human government, the Noahic Covenant is given (Gen 9:9-17). The Noahic Covenant is made not only with Noah, but also with the sons of Noah who came out of the ark (9:8, 18). The covenant would also include all people, for God said, “I establish my covenant . . . and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth” (9:11). The Noahic Covenant is eschatological and redemptive. The covenant is God’s eschatological promise that He will never again destroy the earth with a flood. The covenant is God’s redemptive promise that He will be merciful to all flesh by not destroying all humanity by means of a worldwide flood. Although the dispensation of human government ended in Genesis 11:32, God’s covenant with Noah will continue because it is an everlasting covenant between God and every living creature of all flesh. The Noahic covenant is a grand example of a suzerain-vassal treaty. The Noahic covenant is not conditional, but it is everlasting since God is the one who gave the promise (9:16). The rainbow is God’s token of the covenant (9:17). The rainbow will continue to give man assurance that God will never destroy the earth again with a worldwide flood. The value of the Noahic Covenant is that it is perpetual and continues to assure mankind even today.
2 Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology (Tustin: Ariel Ministries, 1989) 570.
3 Ibid. 574-75.
4 Mal Couch, God’s Plan of the Ages (Ft. Worth, TX: Tyndale Theological Seminary, n.d.) 36.
5 Fruchtenbaum, Israelology, 582.
6 Ibid. 584-85.
7 Couch, God’s Plan, 42.
8 Fruchtenbaum, Israelology, 586-87.
