A Study by

Dr. O. Wilburn Swaim, Th.D

(Revised 9/2005)

CONSIDERING THE COVENANTS

There are three requirements recognized for the acceptance of a valid Bible covenant. They

are: 1) It must be CALLED A COVENANT. Of the ones we do accept as valid, each one is

specifically so called. Why would one or more then not be? It Biblically would seem a

necessary element for recognition of a Bible covenant; 2) It must CONTINUE ON through

succeeding generations, unless specifically replaced or in some way nullified; 3) It must be

CONFIRMED to the future generations. The beginning of the covenant must be verifiable in

the history of the future generations, as in Deuteronomy 5:1-5.

There are two types of covenants discernible, CONDITIONAL and UNCONDITIONAL. Only the

Mosaic and Palestinian covenants are conditional, for they alone contain provisional terminology,

as "if," and offer the blessings of the covenant provisionally to the response of the ones with

whom the covenant is made.

Unconditional covenants are made by God without regard to the response of the objects

thereof. God simply says, "I will." This is seen even in the words used for covenant within the

Greek culture, as contrasted to the one used in Biblical terminology. The Hebrew, Old

Note the following definition:

How many covenants are there? There are positions espoused for from as few as three to as

many as twelve. Here is a list of covenants claimed:

1) Redemption, 2) Works, 3) Grace, 4) Edenic, 5) Adamic, 6) Noahic, 7)Abrahamic, 8) Mosaic,

9) Palestinian, 10) Davidic, 11) New (for the church), 12) New (for Israel).

Let's look at the possibilities.

I. Alleged Covenants.

A. Covenant Theology.

Covenant Theology, found among the reformed groups, and a major part of the foundational

theology of both Covenant Premillennialists, and Covenant Amillennialists, is based on the

theological supposition of two basic covenants:

1. The Principle Tenets.

a. Covenant of Works.

This covenant was supposed to have been made with Adam. God, it is claimed,

committed to him the responsibility of occupying, tending, and guarding the

garden. In return, God would bless Adam and his posterity. Adam broke that

covenant when he sinned. God made another covenant for the redemption of

Adam, the:

b. Covenant of Grace.

Supposed to have been made in Genesis. 3:15, Berkhoff defines it as "that

gracious agreement between the offended God and the offending but elect sinner,

in which God promises salvation through faith in Christ, and the sinner accepts

this believingly, promising a life of faith and obedience" Not all would

restrict the covenant to the elect, depending upon their soteriological views.

The Covenant of Grace extends (though some separate them) an earlier covenant called the:

c. Covenant of Redemption.

In eternity past, the members of the Godhead, particularly the Father and Son,

covenanted to redeem future fallen man, whom, in their omniscience (and,

according to the Calvinist view, in their elective and predestinative sovereign

purposes), They knew would (knew, and Calvinistically "caused" to) sin.

Following Adam's failure under the Covenant of Works, the Covenant of Grace

was instituted and revealed, offering salvation to all men, or, the elect,

respectfully.

Succeeding covenants are but extensions of the Covenant of Grace.

2. Problems.

a. Named Covenants.

Where are they called covenants? Note, above, the three requirements

theologians have set for considering a covenant to be in force.

b. Extended Covenants.

How can succeeding covenants be considered extensions of an earlier covenant,

when Scripture plainly states the contrary? (Deuteronomy 29:1; Jeremiah

31:32).

c. Purpose of God.

Covenant Theology makes man the center of God's covenant relationships, as

His primary purpose becomes the redemption of mankind. Consequently, His

purpose, stated in Ephesians 1:3-14, of bringing glory to Himself--His chief

purpose, is violated. It is true, He shall glorify Himself in the salvation of

mankind, but He also has other programs through which He shall do the same.

d. Principle of Interpretation.

Literal Interpretation of Scripture is rejected, as seen in their failure to distinguish

between the Church and Israel, and their denial of the future, literal fulfillment of

the prophecies to Israel.

e. Perpetuity of the Covenants.

If, for instance, the Mosaic Covenant is but an extension of the Covenant of

B. Edenic Covenant

1. Principle Tenets.

That God made a Covenant with Adam in the Garden, prior to the Fall.

2. Problems

There are no "I wills." It is not called a covenant. Dr. Scofield's tenets coincide with

dispensational elements. If this one stands, then the Covenants of Works/Grace

have credence.

C. Adamic Covenant

1. Principle Tenets

God made a new covenant with Adam after The Fall.

2. Problems

There are "I wills," but they are curses, not blessings. That constitutes a strange,

one-of-a-kind covenant; an out-of-character covenant relationship. If this one

stands, why do we not then recognize covenants also made separately with Eve and

the Serpent? Similar-- almost identical--language is used concerning them.

II. Actual Covenants

A. Noahic (Genesis. 9:9)

1. Circumstances--Noah exercised the obedience of faith, and was spared the

judgment.

2. Called a Covenant (9:9, and six additional times)

3. Confirmed a Covenant

a. Unconditional (9:11)

b. Universal (9:11). If flood is localized, the covenant must be also.

c. Unique sign (9:12-17). Rainbow set in the clouds.

4. Continuing to Descendants

a. Promised to Noah

b. Persisting today--it hasn't flooded worldwide

5. Contents (Genesis)

a. Relation of man to earth curse (8:21)

b. Order of nature confirmed (8:22)

c. Human government established (9:6)

d. No more universal flood judgment (9:15)

B. Abrahamic (Genesis. 12:1-3)

1. Circumstances--Abram obeyed and left Ur.

2. Called a Covenant (15:18)

3. Confirmed (Genesis. 15)

a. Unconditional (Jeremiah 31:37,38)

1) Everlasting Covenant (Genesis 17:7,13,19)

1. No Conditions stated

3) Promise Immutable (Hebrews 6:13-18)

4) No Conditions Added in later confirmations (28:13-15)

b. Unique Sign--Circumcision (Genesis. 17:10)

4. Continuing to Descendants

a. Isaac (25:5; 26:1-5)

b. Jacob (28:13-15)

c. All Nations (Gal. 3:14)

d. Believers Today (Gal. 3:9)

5. Contents

a. Great Nation (12:1-3)

b. Bless Abram (")

c. Great Name (")

d. Be a Blessing (")

e. All Families Blessed (")

f. Blessing and Curse (")

g. Given Land (12:7)

h. Egyptian Bondage and Exodus are Prophesied (15:13-16)

God promised Abram a land (12:7; 15:18-21; 17:8), a seed (15:4-7) and a blessing (12:2,3;

15:6). The land is reaffirmed in the Palestinian covenant, the seed in the Davidic Covenant, and

the blessing looks toward the future New Covenant. See final note under New Covenant.

C. Mosaic (Book of Exodus)

1. Circumstance (Chaps. 12-20) People delivered from Egypt, but could not find the

power to obey God; demanded his instruction to be written out plainly, and promised

obedience. Note Jeremiah 7:21-24.

2. Called a Covenant (19:5)

3. Confirmed

a. Conditional (19:5)

b. National (19:3) Limited:

1) To Jews (Romans 2:14 & 3:19) Test Plot

2) In Time (Gal. 3:24)

c. Unique Sign (31:13-17) Sabbath Day

4. Continuing (to Calvary) (Matthew 5:17; Luke 24:44)

5. Contents

a. Commandments (20:1-26) Moral Law (righteous will of God)

b. Judgments (21:1-24:11) Social Relationships

c. Ordinances (24:12-31:18) Religious Activity. Involves the Priests, as God's

representatives to intercede for sinful man, and the sacrifices, God's covering for

the sins (transgression of the Law) of man. The Law was:

1. Given orally (20:1)
2. Written and added to (24:9);
3. Broken (32:16)
4. Written again (32:16) (In Chap. 20, God both made the tablets and wrote the law; in 34:1Moses made the tablets and God rewrites the law upon them.)

D. Palestinian (Book of Deuteronomy)

1. Circumstances--the new generation to obey God for occupation of, and blessing in

the Promised Land.

2. Called a Covenant (Deuteronomy 29:1)

3. Confirmed

1. Conditional (Chaps. 29,30). Occupancy of, and blessing in the land contingent

b. National (29:1,2)

c. Posterity (29:14,15)

1. Unique Sign (28:37,46) "Byword" is Hebrew "shniynah" (shen-ee-naw),

pronounced the same, is 1) to swing from one side of a vessel to the other, and 2)

to agree; be in accordance.)

e. Continuing

2) Prophecy of return from Babylon (Deuteronomy 28:63, allowed for in phrase:

"bring you to nothing." Only a remnant returned, then a fuller destruction

was enacted, the Dispersion). Additional fulfillment seen in (II Chronicles

36:22,23; Ezra and Nehemiah). Note Isaiah 11:11. There is yet a greater

fulfillment ahead (Jeremiah 30:6; Matthew 24:21, 22)

3) Prophecy of worldwide dispersion (28:63-68; 30:1-3).

Fulfilled, historically, in 70 A.D., and witnessed to Biblically, progressively, in

4. Contents (Deuteronomy 30:1-9)

a. Dispersion for disobedience (1)

b. Future repentance (2)

1. Return of Messiah (3) First direct recorded prophecy in the Old Testament

(Job spoke of it, and Enoch prophesied it, but it is not recorded in the Old Testament.

d. Restoration to the land (5)

e. National conversion (6)

f. Judgment on enemies (7)

g. National prosperity (9)

E. Davidic (II Sam 7)

1. Circumstances--Saul rejected as King. David accedes to throne and given rest (II

Sam 7:1); desires to build God a house.

2. Called a Covenant (Psalm 89:3; Jeremiah 33:21)

3. Confirmed

a. Unconditional (II Sam 7:13-16). Verse 14 shows that disobedience would bring

chastisement, but not abrogation of the covenant (15). Note II Kings 25:1-7.

b. Universal (12) Extended to Solomon, however, universally limited to Israel.

c. Unique Sign (Psalm 89:34-37; Jeremiah 31:35,36). Sun/moon on course.

4. Continuing to Posterity (Acts 15:16,17; Luke 1)

5. Contents

a. Unfailing House (16,17)

b. Throne (16)

c. Kingdom (16) Note II Sam 7:13-17's accuracy in the omission of the "temple

(v.16)."

F. New (Jeremiah)

1. Circumstances--Dispersed Israel repents and is converted (Chap. 30)

2. Called a Covenant (31:31)

3. Confirmed

a. Unconditional (Deuteronomy 30:1-3; Jeremiah 31:31-37; Hebrews 8)

2. Universal (Hebrews 8:8; Isaiah 2:2). While the covenant itself is limited to and

c. Continuing. We have God's promise that the covenant will be made. The blood,

the provision and power of the covenant, has been shed. The Church now

ministers in the spirit of the covenant, as we preach the blood of Christ for the

remission of sins. One day the covenant will be made, and will continue on into

eternity.

d. Unique Sign--the shed blood of Christ (Mk 14:24,25)

4. Contents

a. Better than Mosaic Covenant (Heb 7:19)

b. Established on better promises (Ezk 36:23-39; Heb 8:10-13). Under the Mosaic,

blessings are promised upon Israel's obedience. Under the New, blessings are

promised upon God's enabling of Israel so that they can and will be obedient.

c. Personal revelation of the Lord to each believer (31:14)

d. Complete removal of sins (Heb 8:12)

e. Based upon a perfect redemption (Heb 10:12-24)

f. Future perpetuity, conversion and blessings for Israel (Ezk 37)

(Refer back to the final note under the Abrahamic Covenant.) The blood of the New Covenant

provides the blessing of salvation in Christ, today, for all who become the children of Abraham by faith. The full kingdom blessing will bring in the fulfillment of all the covenants with Israel under the New Covenant.

FURTHER CONSIDERATION OF THE NEW COVENANT:

The following are identified as New Testament references to some covenant other than the New:

LUKE 1:72,73 To perform the mercy [promised] to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham...The reference here is to the Abrahamic Covenant.

ACTS 3:25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

ACTS 7:8 And he gave him the covenant of circumcision: and so [Abraham] begat Isaac, and circumcised him the eighth day; and Isaac [begat] Jacob; and Jacob [begat] the twelve patriarchs.

GALATIANS 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though [it be] but a man's covenant, yet [if it be] confirmed, no man disannulleth, or addeth thereto. 16

16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

GALATIANS 4:24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

EPHESIANS 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

As the blessing of Abraham comes on the Gentiles, so the blessing of the New Covenant comes on individual Jews and Gentiles, in the church program, through the shed blood of the Messenger of that Covenant. Nationally, the blessing is barred from Israel until the Covenant is made with them.

The following are Old Testament references to the New Covenant, clearly establishing the time frame:

JEREMIAH 31:31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah::32 Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: :33 But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. :34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

JEREMIAH 32:40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

Here, the New Covenant is called "an everlasting covenant," which name is also used in Hebrews (see below)

.

EZEKIEL 16:60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

EZEKIEL 20:37 And I will cause you to pass under the rod, and I will bring you into the bond of the covenant:

EZEKIEL 34:25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

EZEKIEL 37:26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

HOSEA 2:18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and [with] the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

MALACHI 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

It is the covenant long prophesied, to be made when He comes "suddenly," to the temple, with the time defined as His second coming, according to the succeeding verses. It would appear to refer to the New Covenant, as is the case in all the above references, where the word "New," is not used.

The following are New Testament references to the New Covenant:

MATTHEW 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.:29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

The English is "Testament," but in the Greek is the same word as translated "Covenant," elsewhere. The Greek also has more pointed emphasis, than shows in the English. Jesus specifically points to the cup of juice as being His blood. The "new testament" has its own definite article, and is set off from the first clause. Literally translated, it would be, "...the blood of me, that which is of the new covenant...". This does not require the present establishment of the new covenant. It is only the blood which He is about to shed, of which he speaks as though already done--for it is certain, the very foundation of that new covenant. That the covenant is not here made is suggested by His further statement about not drinking this cup again, until the kingdom is established. The New Covenant and the Kingdom go together! It is in that day that the blood will do its work in cleansing Israel, and the resulting benefits enabling her to live in total obedience to God. Meanwhile, in the Church Program, similar cleansing effects of the shed blood are the lot every true believer.

Mark 14:24 and Luke 22:20 has the same Greek construction. In Paul’s quotation of these words, the construction is altered:

ROMANS 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this [is] my covenant unto them, when I shall take away their sins.

The time is after the completion of the church program. The New Covenant is not a mystery, but the blindness of Israel, for the duration of the church program, is. It is at the return of Messiah. It is clearly the New Covenant, for only in the establishing of it is ungodliness turned away from Israel, and their sins removed. It is "unto them." Why do we not have, anywhere, such a statement for the Church? Nowhere does Paul say, "For this is my covenant unto us," or, "unto the church." It is always Israel. The only thing talked about to the church, is Jesus, the Mediator, Testator, or Messenger of the Covenant, or, the blood of the Covenant.

I CORINTHIANS 11:25 After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink [it], in remembrance of me.

The word "is," is in a unique position, grammatically. Paul says, "...this cup the New Covenant is in the blood which is distinctively mine." The New Covenant is in His shed blood. The statement of Christ drinking it next in the kingdom, is omitted. All we are told, is, that each time we partake of it, we are announcing His death, until whenever He might come. Nothing is said about any covenant! One must think it strange that Paul did not take here this opportune moment, to announce to the Corinthian church, that of which they knew nothing--The New Covenant. If, based on our Lord’s words at the supper table, they were supposed to know that a New Covenant had been established for the Church, then what better time for Paul to reinforce, or expand, their limited knowledge of it.

The case seems to be that, while the New Covenant is in His blood, our partaking of the memorial is vivid testimony to His death, burial, resurrection, and return--at which time He will again drink the cup, in the New Kingdom, established through the New Covenant. All Old Testament prophecies place the New Covenant at His return, and identify it only with Israel.

II CORINTHIANS 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

We are ministers of the New Covenant. The clause alone, extracted from the verse, would be all one would need to contend that the covenant is now in force for the church. But, when taken in context, it is not so authoritative. "Testament," in the Greek Text, is anarthrous. Paul is not speaking of the literal covenant, as though it now exists. He rather is telling us that we serve our Lord in the spirit of that covenant, and not under the legalism of the old, Mosaic Covenant. They had just been commended for forgiving a repentant church member. Under Moses, he would have been stoned to death. The letter of the law kills, but the spirit of the new brings forgiveness, and enables sinners to live. We minister--not "the covenant"--but the spirit of the new quality of that covenant. Surrounding verses make it clear that it is the Holy Spirit, writing His laws in our hearts, that makes the difference. Paul uses Old Testament authority here for a foundation for New Testament Truth. What God is doing in the Church is the "same kind of thing," talked about by the Prophets. When Israel shall turn to the Lord, it shall be done for them--at the time when the New Covenant is made with them.

HEBREWS 7:22 By so much was Jesus made a surety of a better testament.

If any passage could argue for a current covenant with the church, the II Corinthian passage, above, would. But, we then find this one. Jesus is made a surety of the New Covenant. Again, it is anarthrous. He is the guaranty that the covenant will be made--it is not yet! This is this author’s first mention of the New Covenant. That he omits the definite article is significant. He is not seeking to identify the New Covenant, as though is it now in existence. Rather, he is talking about quality. Any covenant based on the finished work of Christ on Calvary, would be a superior covenant to all previous ones. A better covenant is guaranteed by the blood of Christ, shed on Calvary’s cross. When it comes time for that covenant to be made, it will be all sufficient.

HEBREWS 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first [covenant] had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

The old covenant is by interpretation the Mosaic, however may include the Palestinian. The two are so intertwined, that both are in view. The Mosaic was God’s response to Israel’s request, to put down in black and white, just what He expected of them. The penalty of disobedience to that law was death. The Palestinian Covenant set forth the dividing line between blessing and cursing; possessing the land, and losing the land. The obedience and disobedience cited in Deuteronomy 38,39, is simply the obeying and disobeying of the Mosaic Law.

The above text uses the perfect tense form for "established." Messiah is said to be presently the Mediator of that covenant. Yet, citing the prophecy from Jeremiah, the time frame is again clearly and definitely, the return of Messiah.

While Christ is now the Mediator of the covenant, it is established only in the sense that the old has ended, and the cutting of the New is definite. The work of the old is ended, and that the New Covenant is ready to be established, and will be established, is an "established" fact!

In support, consider the use of the present participle, passive voice in verse thirteen: "Is decaying." It is the idea that something outside it has caused it to embark on the continuing process of becoming antiquated, ineffective.

Further, as concerns "waxeth old," it is the idea of something that is of old age, and consequently failing.

How shall one reconcile the permanency of an established New Covenant, with the declaration that the old is still in the process of failing.? The answer lies in the context of the Book of Hebrews. The church program is not in view here (The Book is written to the Hebrews!). It is the change in the foundation of Israel’s hope. As concerns the New Covenant, it is sure and steadfast. But, as touching the old, so long as some in Israel are still in unbelief, or, continue to seek salvation under the Mosaic Covenant; so long as the intercalation, the Church Program, is not completed, and Israel is not in process of restoration, the old is still losing its power. With God it is a settled fact. With Israel, all are not yet convinced, and the old covenant is growing older and nearing that time when it shall "disappear, vanish away, be destroyed, abolished, abrogated!" The time? At the return of Messiah, to establish the New Covenant, and restore Israel to her rightful place, and rightful land, in the world. As long as Israel is in the dispersion, out of the land, no covenant is needed. However, at Calvary, the foundation for the covenant is laid. It only awaits the return of the Messenger, to establish it.

HEBREWS 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament [is], there must also of necessity be the death of the testator. 17 For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first [testament] was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This [is] the blood of the testament which God hath enjoined unto you.16 This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

The Church is not at all in view in this passage. It is solely to Israel. Gentiles were never transgressors under the Old Covenant (v.15). Verse 28, further, speaks of Christ appearing "without sin unto salvation." Good application may be made to the Church, who enjoys such benefits. But, the time frame is the return of Christ. The "without sin..." is that work which shall be accomplished in Israel, according to Jeremiah 31, et.al., when their sins are indeed removed, and they become an obedient people. This is principled interpretation of the passage.

In verse 20, we are told in certain terms when the old covenant was instituted. We are told in certain terms when the New Covenant will be made with Israel. Nowhere is there any statement as to the establishing of that covenant with the Church, and as to when and where it was done. Was it in the upper room? at the moment of Christ’s death? in the John 20 upper room appearance? at Pentecost? sometime later? No covenant with the Church could have existed at the Last Supper, if a Pentecostal beginning for the Church is true theology. But the benefits of the blood began to be realized the instant God created the church, 53 days after Calvary. Believers, wherever found in all the world, were cleansed and regenerated at that instant, recipients of the indwelling and baptizing work of the Holy Spirit. There is no word, however, on the cutting of a covenant.

Hebrews 10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 And [having] an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23 Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;)

Now that the Mediator of the New Covenant with Israel is established, and, from God’s standpoint, the fact that the New Covenant replaces the Old, look at the benefits. In the future, Israel as a nation will be reconciled, regenerated (every individual), restored to their homeland, and endued with the power to obey God unto His perfect satisfaction. But for the present time, we may enter into the benefits of the blood of that covenant, on an individual basis. Just as all the earth will be blessed in faithful Abraham--even before the covenant with him becomes a reality, so we, today, may enter into the salvation of the New covenant, through the blood that signifies it. For that individual, the old covenant loses all power and significance.

HEBREWS 10:29 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?

It is the blood of the covenant--not the covenant itself-- that sanctifies now. Then, in that Day, it will be the New Covenant that will provide for Israel nationally, the blood working on an individual basis, that which the blood of that covenant provides for individuals, in this age.

HEBREWS 12:24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel.

Again, it is not the New Covenant which is at work today, it is the Mediator of that covenant. We, through Him, enter into the benefits of It, which shall be established in the future.

HEBREWS 13:20 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,

The New Covenant is not yet made. It is the blood that is effective for us in this present church program.

These are all the verses in the New Testament that use the word "covenant," or, "testament," referring to the New Covenant.

If there is a covenant for the church, it is not named. All the above references either refer to the Abrahamic, Mosaic, Palestinian, or, New Covenant. Nowhere it there named a "Church Covenant," or, "Covenant for the Gentiles (of which the church primarily consists), or any other such terminology that would distinguish the church’s covenant from Israel’s.

If it is a matter of the church’s participation in the New Covenant, why is it not clearly stated? Where is the declaration of such? With all the citing of the Old Testament prophecies concerning the New Covenant, and the clear and definite time frame of the time of the restoration of Israel, would not the writer(s) have realized the potential confusion, if the future covenant was indeed enacted in their day?

If it is the New Covenant now in force for the Church, there must be an Old Covenant. That cannot be, as the church is an intercalation, having nothing to do with anything before it, or after it. It is its own program, with a definite beginning and ending. For Israel, the coming covenant is new in respect to an old one that preceded it. There can be no such with the Church.

If the Church is under covenant relationship, what is the content of that covenant? Noah was promised no more world wide deluges (Genesis 9:9-12), and the rainbow was given as a token. Abraham was promised a land, a seed, and a blessing (Genesis 12:2,3; 15:5,18-21), and given circumcision as a token (Genesis 17:20-27). Israel was promised, under the Mosaic Covenant, to be God’s peculiar Treasure on earth (Exodus 19:5), and the Sabbath Day, the token (Exodus 31:16,17); in the Palestinian, eternal possession of the land.. The token: Deuteronomy 28:46, the curse upon a disobedient nation. Had they obeyed, they would have kept their land, and the blessing of God, i.e., their Head-ship among the Gentile nations, would have been the sign token (Deuteronomy 28:13). The New Covenant promises success where the others failed, and this latter sign will be the token for it, for Israel, when it is established. However, in this dispensation, awaiting the completion of the Church Program, the blood is the sign (Mark 14:24). It is both the basis for the hope of future establishment, and the present power for the deliverance being experienced by God’s people today. Where, in the New Testament, is a covenant for the church so clearly declared and defined, and what are its promises? Such cannot be found. One must confess the confusion of amazement, that the Church would be under a covenant relationship with God, yet no definitive statement concerning its establishment and promises can be identified. Only the present benefits derived, individually, from the blood, and the Messenger and Mediator of the (future) covenant, are clearly and profusely declared.

One should find it significant that only in passages where some controversy concerning the Mosaic Law is found, can be found any New Testament discussion of the New Covenant. Only where there is an effort to correct Israel, or matters of Law--only in such a context is the New Covenant ever brought up. In Galatians and Hebrews the matter is argued. Even in Romans, it is in the context of Chapters 9-11, arguing for the future hope of Israel, that it is mentioned. If the Church is indeed under a covenant relationship with God, would not Ephesians 1-3, and Colossians 1, be great places to include it along with those great declarations of grace, mercy, the blood, the oneness--yes, the oneness of Israel and the Gentiles. Surely, if there is a covenant, it must play a part in the wall of separation being torn down (Ephesians 2:14-18). Verse 18 declares that it is through Christ, by one Spirit (not, one covenant), that we have access to the Father. The Holy Spirit is silent everywhere in church instruction--in all the churches following Antioch (Acts 12), that is, Gentile churches, concerning any covenant. Only in Jewish contexts is it ever brought up--and always future!

Even in Acts 3:25...Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed...the opportunity to mention a covenant for the church, is passed up.

One of the main tenets of fundamental dispensationalism, is to always keep separate Israel and the Church. Don’t ever bring anything over from the Old Testament and try to stick it in the church program. The blood of the Covenant is for all times, from Adam and Eve to the last day of history, and for any individual who would be saved. The New Covenant itself is only promised for Israel. To try to involve the church program in it is in violation of every principle involved in the hermeneutics of the dispensational method.

ROMANS 9:4 Who are Israelites; to whom [pertaineth]...the covenants....

To Israel alone do the covenants pertain. Shall we consider Paul to be speaking of Old Testament era covenants only? It is not so, for he continues: and the service [of God], and the promises.... The greatest promise Israel has is that future restoration that is coming--under the New Covenant! It pertains to Israel. What a great place for Paul to stop and offer one of his parenthetical passages, which thing he does often in his epistles, and explain how it is also for the Church. Whether the Church is under a separate covenant, which is "new," in the sense that it is for a newly created church, or, whether the New is a dual covenant, for both the Church and Israel--Paul, just give us some insight. Silence!

For there to be a covenant effective for the Church’s relationship to God, today, would require one of two things. Some Old Testament prophecy concerning it (or, typology intimating it). Since none is identifiable, the second alternative is to call it a Bible Mystery. Since the Church is a mystery (while not prophesied, there is recognizable typology for it), a Covenant that is so profusely said to be for future Israel, but is now, surprisingly, connected to the Church Program, must also be a mystery. Where does Paul reveal such? Are not all the Bible Mysteries now revealed by Paul? Can it be that there is still one which is operating, but not yet revealed? If the New Covenant is for the Church, it must be so--and that is contrary to all conservative, dispensational hermeneutics.

Israel will, in that day, fulfill Exodus 19:6, and become that witness to all the Gentiles, from the dispersion of Babel, to the love and salvation of the only true and living God. In this time, the Church now has that task (I Peter 2:9), during the setting aside of Israel, and waiting for the fulness of the Gentiles to be brought in. But there is no clear word of any covenant relationship between the church and God; and in Gentile Church Truth, no word at all.