Processes of the New Covenant

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.

(1) Past Sins Remitted

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

(2) Present Sins Forgiven

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

(2) Wilful Sins Punished

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

The New Covenant with Israel

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..."

The Olive Tree

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.

The Everlasting Covenant

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: