New Covenant

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In this final part I want to gather things together and summarize what has gone before. In the latter half of the full piece I interact with some other views. I shall not concern myself with running over that ground here. I shall only outline the major pillars of my position on the New Covenant:

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Having come to a conclusion about the foremost question in the debate about the range of the New Covenant and its connection to Jesus Christ, I want to spread out before the reader my reasons for identifying Him with the NC. These reasons are roughly, exegetical, theological, and devotional. I see no need to go back over the arguments for Luke 22, 1 Corinthians 11, 2 Corinthians 3, and the the Book of Hebrews (although I shall look into Heb. 9:16-17). However, I will provide a summary of the teaching of these passages as I interpret them, and add several further thoughts.

Some Exegetical Arguments

In Luke 22:19-20 our Lord first refers to His body:

This is My body which is given for you; do this in remembrance of Me. (Lk. 22:19)

The body of Christ was broken for the disciples, but who believes that it was broken for them only? As Paul says, it was broken also for all Christians. It is not called “the body of the New Covenant,” so there is no division of His body between supposed NC saints and non-NC saints. Then we come to the cup:

Likewise He also took the cup after supper, saying, “This cup is the new covenant in My blood, which is shed for you.” (Lk. 22:20)

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So we turn to the last two options in Vlach’s list:

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Is Christ’s Blood Divided?

I want to begin with two more quotes from Beacham. I should say first that I think his article is an excellent presentation of Option 1. On page 22 of his paper he states:

The soteriological benefits that Israel experiences at the ratification of the New Covenant are not exclusive either to Israel or to the New Covenant. Many people,
throughout human history, have experienced spiritual blessings like those promised to Israel under the New Covenant. Their spiritual experience, however, neither originates in the New Covenant, nor places them under the New Covenant. Salvation is trans-historical and offered to all who believe. The New Covenant is eschatological and offered to Israel alone. (The Church Has No Legal Relationship to or Participation in the New Covenant, 22)

Every system has to account for the salvation of sinners before Christ, and who would disagree with the sentiment that “Salvation is trans-historical and offered to all who believe“? The issue is concentrated on the form in which that salvation takes. Beacham holds that “The New Covenant is eschatological and offered to Israel alone.” He states:

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Gentiles and Their Connection to the New Covenant

What has proven to be a thorny issue for Dispensationalists is the relation of the Church/Gentiles to the New Covenant. Since the only explicit NC text in Jeremiah 31:31-34 (repeated in Hebrews 8) identifies Israel and Judah as parties to the NC with God, the contention is that the Church is associated with the NC in a less direct way, or perhaps not connected at all! This brings us back to Mike Vlach’s list which we reproduced in Part One.

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Putting Some More Passages Together

Deuteronomy 30 describes a time when God Himself will convert His people:

“If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you.

Then the LORD your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers.

And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live.” (Deut. 30:4-5)

In this text we get the earliest example of a promise of inner transformation of a sinful people resulting in divine acceptance and blessing. This involves a change of heart and an obedient walk—indeed, a “circumcision of the heart.” This reminds one of Paul’s words in Colossians 2:11-14, especially verse 11 (“In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ.”)

Perhaps this is what Paul is referring to in Philippians 3:3 when he declares, “we are the circumcision, who worship God in the Spirit”?

Isn’t this precisely what we see in Jeremiah 31:33, Isaiah 59:21 and Ezekiel 36:26-27? Deuteronomy 30 is a New Covenant passage, and is accepted as such by all authorities.

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Last time we looked at Isaiah 42 and saw that Jesus is being referred to prophetically as a “covenant.” I insert here that when Isaiah 42:6 says “I will give You as a covenant to the people” it is not saying that Christ will be like a covenant; it is not a simile. It is better to read it as as an identification. It is like saying, “This knife can be used as a can-opener” or “I will give my van as a moving truck.” The knife is the can-opener and the van is the moving vehicle.

The NET Bible renders the place in question “I protect you and make you a covenant mediator for the people.” The word for “mediator” does not appear in the text. The reason the NET Bible gives for this is that “A person cannot literally be a covenant.” (N. 15). We know of course that Jesus is “the Mediator of the New Covenant” (Heb. 9:15). So shouldn’t that suffice? I don’t think we can leave it there. There are a few problems with it.

The first problem with claiming that Isaiah 42:6 refers to Christ as the Mediator of a covenant for the people is that the text simply does not say that. Neither does it say it in Isaiah 49:

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We all know that sin stops us from inheriting the kind of world God the Creator envisaged for us—a world of peace, joy, righteousness, justice, and glory, not to mention communion with the Lord Himself.

God set the world in motion, permitting the Fall and the devastation that it has brought in its wake. He made covenants with man, signposts and promises to the better world that He still intends to bring about: