The End Times

The Prophets – Part I

“And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” (Rev 20:15)

I. The Prophets – Part I.

II. Article References.

Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill F. Unger, Ph. D. (1909-1980). Charles L. Feinberg, Ph. D. (1909-1995). John F. Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles C. Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley D. Toussaint, Th. D. (1928-2017). Robert P. Lightner, Th. D. (1931-2018). Harold W. Hoehner, Ph. D. (1935-2009). Thomas S. McCall, Th. D. (1936-2021). Edward E. Hindson, Ph. D. (1944-2022).

III. Introduction.

The Bible is filled with stories of prophets who spoke on behalf of God, delivering messages of warning, hope, and redemption. These prophets were chosen by God to communicate His will to the people of Israel and later to all nations. Let’s explore some of the key prophets in the Bible in chronological order. In this study we will discuss prophets of the Old and New Testamentary times, as well as those of present day times who claim that gift.

IV. Prophet Details.

A. Prophetic Definition: Spokesman for God.

B. Prophet Purposes.

^{1. Deu 18-15-19 15}“The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. ¹⁶This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ ¹⁷The Lord said to me, ‘They have spoken well. ¹⁸I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. ¹⁹It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.

[a ‘Prophet like me.” The singular pronoun emphasizes the ultimate Prophet who was to come. Both the OT and the NT interpret this passage as a reference to the coming Messiah, who like Moses would receive and preach divine revelation and lead His people. In fact, Jesus was like Moses in several other ways: ]

1. He was spared death as a baby. 2. He renounced a royal court. 3. He had compassion on His people. 4. He made intercession for the people. 5. He spoke with God face to face. 6. He was the mediator of a covenant.

2. Deu18:20-22 ²⁰But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, ^]that prophet shall die.’ ²¹^[You may say in your heart, ‘How will we know the word which the Lord has not spoken?’ ²²When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.

[‘who speaks in the name of other gods.” In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, “if the thing does not happen,” it was not from God. The characteristic of false prophets is the failure of their predictions to always come true. Sometimes false prophets speak and it happens as they said, but they are representing false gods and trying to turn people from the true God—they must be rejected and executed. Other times, false prophets are more subtle and identify with the true God but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false.]

C. Prophets in Biblical Chronological Order.

These are just a few of the many prophets mentioned in the Bible, each with a unique message and role in God’s plan for His people (Israel, Deu 14:2). C. Prophets in Biblical Chronological Order.

The Prophets	The Dates	Bible History	Kings and Events

Prophets of Israel
Jonah	810-790 BC	2 Kings 13-14	Jehoash, Jeroboam II (Amaziah)
Joel	790-760 BC	2 Kings 11-15	Uzziah
Amos	780-760 BC	2 Kings 14-15	Jeroboam II (Uzziah)
Hosea	785-725 BC	2 Kings 15-18	Jeroboam II to Hoshea (Uzziah, Jotham, Ahaz)
Isaiah	750-695 BC	2 Kings 15-20	Uzziah, Jotham, Ahaz, Hezekiah
Micah	745-725 BC	2 Kings 15	Jotham, Ahaz, Hezekiah
Prophets of Judah
Nahum	660-630 BC	2 Kings 15-18	Manasseh, Amon, Josiah
Zephaniah	630-620 BC	Isaiah 10	Josiah
Habakkuk	620-610 BC	2 Kings 23	Josiah, Jehoahaz
Jeremiah	628-588 BC	2 Kings 22-25	Josiah to Zedekiah. The Captivity
Prophets of the Captivity
Daniel	606-534 BC	2 Kings 23-25	The Captivity (Reign of Nebuchadnezzar to Cyrus)
Obadiah	587 BC	2 Kings 25	After Jerusalem’s Destruction (Reign of Nebuchadnezzar)
Ezekiel	596-574 BC	2 Kings 24	to the Jews Before and During the Captivity (Reign of Nebuchadnezzar)
Prophets of the Return to Jerusalem
Haggai	520-518 BC	Ezra 5-6	Rebuilding the Temple in Jerusalem (Reign of Darius I)
Zechariah	520-510 BC	Ezra 5-6	Rebuilding and Dedication of the Temple (Reign of Darius I)
Malachi	420-397 BC	Nehemiah 13	Second Reformation by Nehemiah (Reign of Artaxerxes I)

D. Prophet Descriptions.

1. Abraham (Genesis 20:7) – While not traditionally considered a prophet, Abraham is regarded as one of the earliest recipients of divine communication in the Bible. God made numerous promises to Abraham, including the covenant of circumcision and the promise of descendants as numerous as the stars in the sky. 2. Moses (Exodus 3:10) – Perhaps the most famous of the Old Testament prophets, Moses was called by God to lead the Israelites out of slavery in Egypt. He received the Ten Commandments on Mount Sinai and served as an intermediary between God and the people. 3. Elijah (1 Kings 17:1) – Elijah was a powerful prophet who confronted the idolatrous practices of King Ahab and Queen Jezebel. He performed miracles, such as raising the dead and calling down fire from heaven, to demonstrate the power of the true God. 4. Elisha (2 Kings 2:15) – Elisha was a disciple of Elijah and inherited his prophetic mantle. He continued the work of his mentor, performing miracles and speaking out against injustice in Israel. 5. Isaiah (Isaiah 6:8) – Isaiah was a prolific prophet who ministered to the southern kingdom of Judah during a time of political instability. He prophesied about the coming Messiah and the future restoration of Israel. 6. Jeremiah (Jeremiah 1:5) – Jeremiah was known as the weeping prophet due to his sorrow over the spiritual condition of his people. He prophesied about the impending destruction of Jerusalem and the exile of the Israelites to Babylon. 7. Ezekiel (Ezekiel 3:11) – Ezekiel was a priest who was called to be a prophet during the Babylonian exile. He used vivid imagery and symbolic actions to communicate God’s message of judgment and restoration. 8. Daniel (Daniel 2:19) – Daniel was a prophet who served in the royal court of Babylon. He interpreted dreams and visions for King Nebuchadnezzar and foretold future events, including the rise and fall of empires. 9. Hosea (Hosea 1:1) – Hosea was a prophet who was commanded by God to marry a promiscuous woman as a symbol of Israel’s unfaithfulness to God. He preached about the need for repentance and the promise of restoration. 10. Amos (Amos 7:14) – Amos was a shepherd who was called to prophesy against the social injustices of his time. He warned of the impending judgment on Israel for their oppression of the poor and marginalized.

E. Prophecies In Context.

1. The prophetic books of the Bible in order.

2. A sampling of context verses are shown below, which are verses which show who the prophets are addressing their prophecies from God, their Words of God. Notice that each prophecy is directed to Jews (Israel and Judah), and not to other nations or ethnic groups.

Isaiah. Context verse: 1:1. Jeremiah. Context verses: 2:2; 4:1, 3; 5:1. 6:1. 7:1-3. Lamentations. Context verses:1:3, 4, 7, 8. 2:1, 2, 3, 4: 2:8,10. Ezekiel. Context verses: 1:1-3. 3:1, 4, 11. 4-5. Daniel. Context verses: 1:1-7. Hosea. Context verses: 1:1; 4:1, 15-17. 5:1, 7:1; 9:1. Joel. Context verses: 1:1-2; 2:1. 2:23. 3:1, 6, 8, 20-21. Amos. Context verses: 1:1-2. 2:4-5; 6:10-11. 3:1-3. 5:4. 6:1. Obadiah. Contest verses: 1:1, 17- 18. Jonah. Context verses: 1:1-2. Micah. Context verses. 1:1. Nahum. Context verses: 2:2. Habakkuk. Context verses: 1;6, 15. Zephaniah. Context verses: 1:1. 2:7. 3:13-20. Haggai. Context verses:1:1-2. Zechariah. Context verses: 1:1-6. Malachi. Context verses: 1:1.

F. What Was The Prophetic Model In The Old Testament?

1. Let’s begin by examining the Old Testament prophetic model. In the Old Testament, prophets served as pivotal figures through whom God communicated his messages, instructions, and warnings to the Israelites. The prophets had a profound spiritual connection with the divine, characterized by obedience, faithfulness, and a commitment to proclaiming God’s word.

2. The Mosaic Law outlined the rules governing prophets, providing guidelines to distinguish true prophets from false ones. Deuteronomy 18:20-22 stipulates that false prophets who presumptuously claim to speak in the name of God are to be put to death, while genuine prophets are expected to speak only what God commands them. Also, if a person prophesied a future event that didn’t occur, he or she would be considered false. The Law instructed the Israelites to put false prophets to death, underscoring the prophetic ministry’s seriousness.

3. Throughout Israel’s history, prophets played diverse roles that evolved in response to the spiritual and political climate of their time. They served as messengers of God’s word, conveying his instructions, warnings, and promises to individuals, communities, and nations. Prophets often delivered messages of judgment against sin, idolatry, and injustice, calling the people to repentance and obedience to God’s commands.

4. Prophets also served as spiritual advisors and counselors to kings and leaders, offering guidance and insight into matters of governance, policy, and national security. Their continued presence in the royal court symbolized the acknowledgment of God’s sovereignty over earthly rulers and the need for righteous leadership in accordance with divine principles.

5. Moreover, prophets frequently engaged in acts of symbolic prophecy, using visual imagery, parables, and dramatic demonstrations to convey their messages. These symbolic actions captured the attention of the audience and vividly illustrated the consequences of disobedience or the promise of future blessings.

6. Generally, not every Israelite acted as a prophet. God appointed select men or women for these roles.

V. Article Considerations.

A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain

B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references in this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary; I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

Present Age Prophecies – Part II

“And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” (Rev 20:15)

I. Present Age Prophecies – Part II

II. Article References.

III. Yahweh’s Purpose In The Present Age.

A. The Old Testament age, in which the purpose of God for Israel, is stated in the covenants into which God entered, and by which He is bound, closes with those purposes unrealized.

1. After the death of Christ, God instituted a new divine program, not to replace the program for Israel, but to interrupt that divinely covenanted program. This new program is anticipated by the Lord in His upper room discourse in John thirteen to sixteen and becomes actual after the advent of the Holy Spirit at Pentecost.

2. The Jerusalem council (Acts 15:14) announced that “God at the first did visit the Gentiles, to take out of them a people for his name.” The “taking out of a people” thus constitutes God’s present-age program. This people constitutes the church, the body of which He is the head (Eph. 1:22-23), the bride of which He is the bridegroom (Eph. 5:25-27, 32), the branch of which He is the supporting vine (John 15:1), the flock of which He is the Shepherd (John 10:7-27), the temple of which He is the cornerstone (Eph. 2:19-22; 1 Pet. 2:5), the ministering priests of which He is the high priest (1 Pet. 2:5-9), the new creation of which He is the head and the first fruits (1 Cor. 15:45). The reason for this calling out is stated in Ephesians 2:7, “That in the ages to come he might show the exceeding riches of His grace in His kindness toward us through Jesus Christ.” The divine purpose in the calling out of the church is to display the infinity of His grace. Consider the following.

a. There was that in God which no created being had ever seen. They had seen His glory, His majesty, His wisdom, and His power; but no angel or man had ever seen His grace.

b. Other attributes might be subject to a variety of demonstrations; but the manifestation of grace is restricted to what God may do for those among men whom, in spite of the fact that they deserve His judgments, are objects of His grace.

c. As every other attribute or capacity of God must have its perfect exercise and exhibition, even for His own satisfaction in like manner, His grace must also have its infinitely perfect revealing within the restricted undertaking by which He saves the lost.

d. To say that a sinner is saved by grace, is to declare that, on the ground of a Substitute’s death, and in response to faith in that Savior, God has created a work so perfect in its entirety, and so free from the cooperation of other beings, that it is a complete, “all-satisfying-to-God,” demonstration of His grace.

e. A statement of this kind may be made as easily as words form a sentence; but who on earth, or in heaven, is able to comprehend the infinity of such a salvation?

B. It would seem, then, that God in this present age, is pursuing a program through which His infinite grace shall be perfectly displayed throughout all eternity.

IV. The Character Of This Present Age.

A. This present age, dating from the rejection of the Messiah by Israel unto the coming reception of the Messiah by Israel at His second advent, is viewed in Scripture as a mystery. Consider the following writing of the Apostle Paul:

1 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God: Even the mystery which has been hidden from ages, and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is “Christ in you,” the hope of glory (Col. 1:24-27). (literally, the Spirit of Christ, literally abiding within our spirit).

2. In the above passage the apostle Paul very clearly calls the divine program developed in the church, “a mystery,” something which was not formerly revealed, and therefore unknown, but now is made known by God. With this teaching other Scripture is in agreement (Rom. 16:25-26; 1 Cor. 2:7; Eph. 3:5-9).

B. While the modern usage of the word (mystery) relates to that which is mysterious or unknown, Scripture uses the word for that divine purpose or program of God, known to Him from eternity, but which could not, and would not have been known, unless it was revealed by God; unknown in other ages, but now known by revelation. Mysteries are sacred secrets, until this time unknown, but now known by revelation. In the twenty-seven New Testament usages of the word “mystery,” it will be observed that the body of truth, referred to as a mystery, is particular truth related to this present age. These mysteries comprise the added revelation given concerning this present age, which supplements the Old Testament revelation. Consider that a “murder mystery, or other such word that is commonly used,” is not that term which relates to this study of “God’s mystery,” that He revealed to those whom He chose for His Divine purposes. Consider the following:

1. No better definition of a New Testament mystery will be found than that set forth in this context. A New Testament mystery is a truth, up to this time “hidden in God” (Eph 3:9) but now revealed. The sum total of all the mysteries in the New Testament represents that entire body of added truth found in the New Testament which is unrevealed in the Old Testament. On the other hand, the New Testament mystery is to be distinguished from the mystery of the cults of Babylon and Rome, whose secrets were sealed and held on penalty of death; for the New Testament mystery, when it is revealed, is to be declared to the ends of the earth (Eph 3:9), and is restricted only to the extent of the limitation of the natural man (I Cor. 2:14).

2. The existence of this present age, which was to interrupt God’s established program with Israel, was a mystery (Matt. 13:11). That Israel was to be blinded so that Gentiles might be brought into relation to God was a mystery (Rom. 11:25). The formulation of the church, made up of Jews and Gentiles to form a body, was a mystery (Eph. 3:3-9; Col. 1:26-27; Eph. 1:9; Rom. 16:25).

3. This whole program of God that results in salvation was called a mystery (1 Cor. 2:7). The relation of Christ to men in redemption was called a mystery (Col. 2:2; 4:3). The incarnation, itself, is called a mystery (1 Tim. 3:16), not as to fact but as to its accomplishment. The development of evil unto its culmination in the man of sin (2 Thess. 2:7), and the development of the great apostate religious system (Rev. 17:5, 7), both constitute that which was called a mystery. That there should be a new method by which God received men into His presence apart from death was a mystery (1 Cor. 15:51). These, then, constitute a major portion of God’s program for the present age, which was not revealed in other ages, but is now known by revelation from God.

4. The existence of an entirely new age, which only interrupts temporarily God’s program for Israel, is one of our strongest arguments for the premillennial position. It is necessary for one who rejects that interpretation to prove that the church itself is the consummation of God’s program.

5. Paul, then, is explaining, not limiting, the mystery there set forth. The concept must stand that this whole age with its program was not revealed in the Old Testament, but constitutes a new program and new line of revelation in this present age. It has been illustrated how this whole age existed in the mind of God without having been revealed in the Old Testament.

6. There are many places in Scripture in which this passing over of the present Dispensation is very plainly evident; and where, in our reading, we have, like our Lord, to “close the book.” If we fail to do this, and if we refuse to notice these so-called “gaps,” we cannot possibly understand the Scriptures which we read. We give a few by way of example, placing this mark (—) to indicate the parenthesis of this present Dispensation, which comes between the previous Dispensation of Law, and the next Dispensation of Judgment which is to follow this Present Dispensation of Grace. Consider the following verses.

a. Ps. 118:22, “The stone which the builders refused (—) is become the headstone of the corner.”

b. Isa. 9:6, “For unto us a child is born, unto us a son is given: (—) and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Compare Luke 1, 31, 32.)

c. Isa. 53:10, 11, “It pleased the Lord to bruise him; he has put him to grief; when you shall make his soul an offering for sin (—) he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands. He shall see the work of his soul and be satisfied.”

d. Zech. 9 9, 10, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, your King comes unto you: he is just, and having salvation: lowly, and riding upon a donkey, and upon a colt the foal of a donkey (—). And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.”

e. Luke 1: 31, 32, “And, behold, you shalt conceive in your womb, and bring forth a son, and you call his name Jesus. (—) He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David.

7. Allowance was therefore made for this present age, without its actual existence ever having been specifically revealed in the Old Testament. The times of the Church are not properly a part of the fifth dispensation, but a parenthesis fixed in it on account of the perversity of the Jews; an inserted period, unknown to Old Testament prophecy, and set apart for the preparation of a heavenly, and not an earthly people.

V . Article Considerations.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

Present Age Prophecies – Part I

I. Article Title. Present Age Prophecies – Part I

II. Article References.

A. References, Deceased.

Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill Unger, Ph. D. (1909-1980). Charles Feinberg, Ph. D. (1909-1995). John Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley Toussaint, Th. D. (1928-2017). Robert Lightner, Th. D. (1931-2018). Harold Hoehner, Ph. D. (1935-2009). John Whitcomb, Th. D. (1924-2020). Thomas McCall, Th. D. (1936-2021). Edward Hindson, Ph. D. (1944-2022).

B. References, Others. See my Page, “About My References.”

III. Article Narrative – The Present Age Course.

A. God’s Program For The Ages.

1. Any individual who refers to the Scriptures as the Old and New Testaments bears witness to the fact that God has divided His program into time segments.

2. The history of revelation evidences the progress of divine revelation through successive ages. The program is set forth, as follows.

a. The dispensational study of the Bible consists of the identification of certain well-defined time-periods, which are divinely indicated, together with the revealed purpose of God relative to each.

b. The unrestrained, sovereign purpose of God is seen in the ordering of the succession of the ages.

(1) That God has a program of the ages is disclosed in many passages (cf. Deut. 30:1-10; Dan. 2:31-45; 7:1-28; 9:24-27; Hos. 3:4, 5; Matt. 23:37—25:46; Acts 15:13-18; Rom. 11:13-29; 2 Thess. 3:1-12; Rev. 2:1—22:31).

(2) Likewise, there are well-defined periods of time related to the divine purpose. The Apostle Paul writes of the period between Adam and Moses (Rom. 5:14). John speaks of the law as given by Moses, but of grace and truth as coming by Christ (John 1:17). Christ also speaks of the “times of the Gentiles” (Luke 21:24), which are evidently to be distinguished from Jewish “times and seasons” (Acts 1:7; 1 Thess. 5:1).

(3) Likewise, Yeshua spoke of a previously unannounced period between His two advents, and indicated its distinctive features (Matt. 13: 1-51), and predicted a yet future time of “great tribulation,” and defined its character (Matt. 24:9-31). There are “last days” for Israel (Isa. 2:1-5) as well as “last days” for the Church (2 Tim. 3:1-5).

(4) The Apostle John anticipates a period of 1,000 years, and relates this to the reign of Christ, at which time the Church, His bride, will reign with Him (Rev. 20:1-6). That Christ will sit on the throne of David, and reign over the house of Jacob forever, is declared by the angel Gabriel (Luke 1:31-33), and that there will be an ever abiding new heaven and new earth is as clearly revealed (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1).

(5) In Hebrews 1:1-2, sharp contrast is drawn between “time past,” when God spoke to the fathers by the prophets and “these last days” when He is speaking unto us by His son. Similarly, it is clearly disclosed that there are ages past (Eph. 3:5; Col. 1:26), the present age (Rom. 12:2; Gal. 1:4), and the age, or ages, to come (Eph. 2:7; Heb. 6:5; note Eph. 1:10, where the future age is termed the dispensation, of the fullness of times.

c. As one turns, then, to this present age, he is examining only one portion of the eternal program of God.

(1) The relation of Christ to the ages. An examination of passages in the New Testament that makes reference to the program of the ages will show us that Christ is the very center of that program. In Hebrews 1:2, He is said to be the one on whose account the ages were ordered.

(2) In 1 Timothy 1:17 Christ is related to the program of the ages, where He is called the “king of the ages.” In Hebrews 9:26 and 1 Corinthians 10:11 the ages are seen to center in His cross work for the sins of the world. This very work was planned before the ages began, 1 Cor 2:7; 2 Timothy 1:9; Titus 1:2, and in past ages, that which is now known was not revealed, Romans 16:25. So, the ages are the time periods within which God is revealing His divine purpose and program as it centers in the Lord Jesus Christ.

(3) The use of age in the New Testament. The word aiōn (age), frequently translated world, is essentially a time word, as follows:

(a) A space of time, as, a life, a generation, period of history, an indefinitely long period; in NT of an indefinitely long period, an age, eternity.

(b) The sum of the periods of time, including all that is manifested in them.

B. While kosmos (world) refers to the ordered universe, the scheme of material things, and oikoumenē (world) refers to the inhabited earth, this word aiōn (world) views the world under the aspect of time. There are occasions when it seems to be synonymous with oikoumenē, and to be used of the inhabited earth, as in Titus 2:12. Again, on occasion, it seems to be used synonymously with kosmos, to refer to the organized system under the domination of Satan, as in 2 Corinthians 4:4; Ephesians 6:12 and 2 Timothy 4:10. When it is so used it has the same ethical connotation as kosmos, which is used “in ethical sense, of the ungodly, the world as apart from God and thus evil in its tendency:” Jo 7:7, 14:17, 27, 1 Co 1:21, Ja 1:27, 1 Jo 4:4.

1. Aiōn is frequently used in the sense of eternity, the sum total of all the ages (Matt. 6:13; Luke 1:33, 55; John 6:51, 58; 8:35; 12:34; Rom. 9:5; 11:36; 2 Cor. 9:9; Phil. 4:20; Heb. 7:17, 21; 1 Pet. 1:25; Rev. 15:7 are but a few). It is also used frequently in regard to the separate ages of God’s dealing with men. When so used, it may refer to a past age, the present age, or a coming age.

2. There is reference to a present age for Israel in Matthew 12:32 and Mark 4:19, and also to a future age for Israel in Matthew 12:32; 13:39-40; 24:3; Mark 10:30; and Luke 18:30; 20:35. In regard to the program for the church there is also a reference to this present age in 1 Corinthians 1:20; Galatians 1:4, and to a future age in Ephesians 1:21. In the use of these terms, “present age and future age,” it should be borne in mind that their connotation may not always be the same.

3.The present age for the church, spoken of by Paul, is not the same as the present age for Israel, spoken of by Christ. Nor is the expectation in the future age for the church the same as that for Israel. In order to determine the usages of these terms, one must clearly define the scope of the passage, and those to whom it is addressed. Confusion has resulted from a failure to see this distinction.

C. As it is used in the New Testament, according to the normal usage of the words, this present age refers to that period of time in which the speaker or writer then lived. As used in reference to Israel in the Gospels this present age referred to the period of time in which Israel was anticipating the coming of the Messiah to fulfill all her covenant promises. The coming age was the age to be inaugurated by the Messiah at His advent. In reference to the church the term “this present age” refers to the inter-advent period, that period from the rejection of the Messiah by Israel to the coming reception of the Messiah by Israel at His second coming (also referred to as the time between the two advents of Christ). The phrase, “the coming age,” could be used in its earthly aspect, to which the church will be related (as in Eph. 1:21), or in its eternal aspect (as in Eph. 2:7).

D. According to the New Testament, “this present age” has an unsound designation. It is called “an evil age” (Gal 1:4). It is so called because it is under the dominion of Satan, who is its “God” (2 Cor 4:4). This age is marked by spiritual “darkness” (Eph 6:12). This darkness produces its own wisdom, in which there is no light (1 Cor 2:6-7). As a result it is marked by “ungodliness” and “lusts” (Tit 2:12), from which the believer is to turn away (Rom 12:2), even though formerly he walked in conformity to its wisdom and standards (Eph2:2).

IV. The distinction between this present age and the preceding ages.

1. There are a number of ways in which this present age differs from all the ages that preceded it.

2. In all previous ages Christ was anticipated, but in this present age He has not only come, but has died, been resurrected and is looked to now, in His position, at the right hand of the Father.

(a) The Holy Spirit, who in previous ages, came upon certain men to empower them to a given task, has taken up His residence in every believer.

(b) In previous ages, the good news that was announced was anticipatory, but in this present age the declaration of the good news announces an accomplished salvation through Christ.

(c) The revelation in previous ages was incomplete, but in this present age, since Christ came to reveal the Father, revelation is completed.

(d) Since this present age is marked by antagonism to God and His anointed, it bears a distinct characterization as an evil age, which was not applied to any previous age.

(e) This age is consequently under the domination of Satan, “its god,” in a unique and unprecedented way.

(f) The nation of Israel has been set aside as the particular object of God’s dealing, and can not expect the fulfillment of her promises during this age. These distinctions establish the fact that this present age is distinct from all preceding ages.

V . Article Considerations.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

The New Covenant – Part III

I. The New Covenant – Part III

II. Article References, Deceased.

III. Article Narrative.

A. Eschatological Implications Of The New Covenant.

1. A reference to the provisions of this covenant, as stated earlier, which have never been fulfilled to the nation Israel, but which must yet be fulfilled, will show how extensive an eschatological program awaits fulfillment.

2. The nation of Israel, according to this covenant, must be restored to the land of Israel, which they will possess as their own. This also entails the preservation of the nation.

3. Israel must experience a national conversion, be regenerated, receive the forgiveness of sins and the implantation of a new heart. This takes place following the return of Messiah to the earth.

4. Israel must experience the outpouring of the Holy Spirit so that She may produce righteousness in the individual and teach the individual so that there will be the fulness of knowledge.

5. Israel must receive material blessings from the hand of the King, into whose kingdom they have come.

6. The land of Israel must be reclaimed, rebuilt, and made to be the glorious center of a new glorious earth in which will dwell righteousness and peace.

7. The Messiah, who came and shed His blood as the foundation of this covenant, must personally come back to the earth to effect the salvation, restoration, and blessing of the nation of Israel.

8. All of these important areas of eschatological study will be made necessary by this covenant.

B. Conclusion.

1. The Abrahamic Covenant with the nation of Israel, which includes its three sub-covenants (Land, Davidic, New), have been surveyed to show that they are unconditional and eternal covenants, made with a covenant people, and will be fulfilled because of the faithfulness of the One (Yahweh) making the covenants with those to whom they are given.

2. These covenants not only had a relation to the nation at the time of their inception, and gave a basis on which God dealt with Israel, but they bind God to a course of action in relation to future events, which determines the course of Eschatology.

3. When the covenants are studied analytically we find seven great features which are determinative:

a. A nation forever.

b. A land forever.

c. A King forever.

d. A throne forever.

e. A kingdom forever.

f. A new covenant.

g. Abiding blessings.

4. The value of the Abrahamic Covenant can be seen in the following outline.

a. God stated the total perfection of His created earth in Genesis 1:31, “God saw all that he had made, and behold, it was very good.

b. Adam and Eve were made a part of God’s creation in Genesis 2:7 (Adam), and Genesis 2:22 (Eve).

c. God cautioned Adam against disobedience in Genesis 2:16-18, with the penalty of death being the Godly punishment for such disobedience.

d. Adam and Eve rebelled against God in Genesis 3:1-7).

e. God announced judgment on Adam, Eve, and the deceiving serpent, with the resulting curse upon all of His creation (Genesis 3:14-24).

f. Within God’s judgment, he also stated His redemption of fallen mankind in Genesis 3:15. “And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” (The seed of the woman would be Yeshua Christ, who would would defeat the deceiving Serpent. )

g. With the plan of redemption being announced in Genesis 3:15, God announced the means through which He would redeem fallen mankind, and also would provide a perfect world for the redeemed of all time through the Abrahamic Covenant, beginning in Genesis 12:1-3.

IV. Article Considerations.

B. In this article, I have chosen scholarly identified theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references in this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor.

C. For education and other supporting data for each source of information in this, and others of my articles, both individual and institutional, please refer to my Page, “About My References.”

D. The following links show information about Dallas Theological Seminary; I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

The New Covenant – Part II

I. Introduction.

A. The New Covenant is the last of the three sub-covenants of the overshadowing Abrahamic Covenant. This article is the second of the articles of the New Covenant.

B. It is important to understand that the first thirty-nine books of the Bible are known as the Old Testament, or Old Covenant. It is also, important to understand that the last twenty-seven books of the Bible are known as the New Testament, or the New Covenant.

C. The key to understanding this study of the New Covenant is that it is a part of the Abrahamic Covenant, and that it is an unconditional promise (covenant) that was made between God and Israel, as is shown in Jeremiah 31:31-34, as follows:

31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their iniquity, and their sin I will remember no more.”

II. Article References.

Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill F. Unger, Ph. D. (1909-1980). Charles L. Feinberg, Ph. D. (1909-1995). John F. Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles C. Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley D. Toussaint, Th. D. (1928-2017). Robert P. Lightner, Th. D. (1931-2018). Harold W. Hoehner, Ph. D. (1935-2009). John Whitcomb, Th. D. (1924-2020). Thomas S. McCall, Th. D. (1936-2021). Edward E. Hindson, Ph. D. (1944-2022).

III Article Narrative. The Fulfillment Of The New Covenant.

A. Amillenarians use the New Testament references to the new covenant to prove that the church is fulfilling the Old Testament promises to Israel. Thus, there would be no need for a future earthly millennium, inasmuch as they view the church as being the kingdom. Consider their view of Hebrews 8:8-12 .

1. The passage speaks of the new covenant. It declares that this new covenant has already been introduced and that by virtue of the fact that it is called “new” it has made the one which it is replacing “old,” and that the old is about to vanish away. It would be hard to find a clearer reference to the gospel age in the Old Testament than in the verses of Jeremiah (31:34).

2. In reply to such allegations, it is necessary to observe certain essential facts about the new covenant.

B. The nation with whom the covenant is made is Israel. It should be clear from a survey of the passages already cited that this covenant was made with Israel, the physical seed of Abraham according to the flesh, and with them alone. This is made clear for three reasons:

1. First, it is seen by the fact of the words of establishment of the new covenant. Jeremiah 31:31. Other passages which support this fact are: Isaiah 59:20-21; 61:8-9; Jeremiah 32:37-40; 50:4-5; Ezekiel 16:60-63; 34:25-26; 37:21-28.

2. Secondly, that the Old Testament teaches that the new covenant is for Israel, is also seen by the fact of its very name, contrasted with the Mosaic covenant, that the new covenant is made with the same people as the Mosaic. The Scripture clearly teaches that the Mosaic covenant of the law was made with the nation of Israel only, per Romans 2:14, Romans 6:14, Galatians 3:24-25, 2 Corinthians 3:7-11, Leviticus 26:46, Deuteronomy 4:8. There can be no question as to whom the law pertains; it is for Israel alone. Since this old covenant was made with Israel, the new covenant is made with the same people, with no other group or nation being in view.

3. Thirdly, that the Old Testament teaches that the new covenant is for Israel, is also seen by the fact that in its establishment, the perpetuity of the nation of Israel, and her restoration to the land is vitally linked with it (Jer. 31:35-40). Thus, we must conclude that for these three incontrovertible reasons, the very words of the text, the name itself, and the linking with the perpetuity of the nation, the new covenant, according to the teaching of the Old Testament, is for the people of Israel.

C. The time of the fulfillment of the New Covenant.

1. It has been agreed that the time of the new covenant is future. It was always viewed as future when reference is made to it in the Old Testament prophecies [Hosea 2:18-20, Isaiah 55:3, Ezekiel 16:60, 62; 20:37; 34:25-26]; all spoke of it as future. It must be viewed as yet future, for this covenant can not be realized by Israel until God has effected her salvation and restoration to the land.

2. The sequence of events set up by the prophet [Jer. 32:37, 40-41] is that Israel must first be regathered and restored to the land, and then will experience the blessings of the new covenant in the land. History records no such sequence. God can not fulfill the covenant until Israel is regathered as a nation. Her complete restoration is demanded by the new covenant, and this has not yet taken place in the history of the world. Fulfillment of the prophecies requires the regathering of all Israel, their spiritual rebirth, and the return of Christ.

3. This covenant must follow the return of Christ at the second advent. The blessings anticipated in the covenant will not be realized until Israel’s salvation, and this salvation, follow the return of the Deliverer (Yeshua). “And so all Israel shall be saved:” “As it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins “[Rom. 11:26-27].

4. The covenant referred to here must of necessity be the new covenant, for that is the only covenant expressly dealing with the removal of sins. And it is said to be actual after the coming of the Deliverer.

5. This covenant will be realized in the millennial age. Passages such as Jeremiah 31:34; Ezekiel 34:25; and Isaiah 11:6-9, which give descriptions of the blessings to be experienced in the time of the fulfillment of the new covenant, show that the new covenant will be realized by Israel in the millennial age.

6. The conclusion, therefore, would be that this covenant, which was future in the time of the prophets, and and was future in the New Testament, can only be realized following the second advent of Christ in the millennial age.

D. The relation of the church to the new covenant.

1. There are four clear references to the new covenant in the New Testament: Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8:8; 9:15. In addition to these, there are five other references to it: Matthew 26:28; Mark 14:24; Romans 11:27; Hebrews 8:10-13, and 12:24. The question arises as to the relationship of the believers of this present age to the new covenant of Jeremiah 31:31-34. This question is important, for, as has been seen previously, the false contention of some is that the church is now fulfilling these Old Testament prophecies and therefore there need be no earthly millennium.

2. There are three premillennial views as to the relation of the church to the new covenant made with Israel. Consider each view, as follows:

a. There is one and only one new covenant in Scripture, made with the houses of Israel and Judah and to be realized at a future time, to which the church bears no relationship whatsoever.

(1) This new covenant is made with Israel, not with us the church; but the church gets the benefit of it. By Israel not accepting the blessing, God brought out the church, and the Mediator of the covenant (Christ, Hebrews 9:14) went to Heaven.

(2) The church is associated with the Mediator. The covenant will be made good to Israel,” by-and-by,” and then will also be made manifest to all of whom will come to saving faith and belief in Yeshua as LORD, Messiah, Christ, Savior (William Kelly, 1821-1906, Trinity College, Dublin). Consider the following verses.

(a) Ezekiel 36:26, “I will give you a new heart and put a new spirit within you.”

(b) John 3:1-8. “The wind blows where it wishes and you hear the sound of it, but do not know where it is going, so is everybody born of the Spirit.”

(c) John 14:16-17 “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is, the Spirit of Truth…you know Him because He abides you and will be in you.”

(d) (Romans 8:26, “the Spirit also helps our weaknesses; for we do not know how to pray as we should, but the Spirit Himself intercedes for us.”

(e) John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

(f) Acts 16:30-31 30 “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus, and you will be saved,”

(g) Ephesians 2:8 “For by grace you have been saved through faith.”

b. The gospel is not a covenant, but the revelation of the salvation of God. It proclaims the great salvation. We enjoy indeed all of the essential privileges of the new covenant, with its foundation being laid on God’s part in the blood of Christ, but we do so in spirit, not according to the letter. The new covenant will be established formally with Israel in the millennium.

c. The foundation of the new covenant has been laid in the blood of the mediator. It is not to the church that the terms of the new covenant have been fulfilled, but upon the obedience unto death of the Mediator Himself. [It is not that the church is Israel and Judah; but, that while the covenant is founded, not upon the obedience of a living people, to whom the blessing thereupon was to come, and the blood of a victim shed by a living mediator, but upon the obedience unto the death of the Mediator Himself, on which (as its secure and unalterable foundation of grace the covenant, is founded.)]

d. It is then, the annexed circumstances of the covenant, not the formal blessings which in terms have taken place of the conditions of the old, though some of them may, in a sense, be accomplished in the church.

e. In the New Testament it has no reference whatever to the church in this age, although the blessing of that covenant comes to others beside Israel now, since the blood was “shed for many.” It will, however, be fulfilled literally in the millennium.

(1) The new covenant of Jeremiah 31 necessitated the work of a Mediator and the death of Christ is that which makes a new covenant possible.

(2) The new covenant was originally made with the houses of Israel and Judah and will be fulfilled in them literally in the millennium. The covenant can only be fulfilled literally by those with whom it was made and, since the church is not Israel, the church can not fulfill that covenant.

(3) All the blessings which come to the church today are based upon the blood of Christ, which was necessarily shed to make possible the new covenant.

f. “The New Covenant secures the perpetuity, future conversion, and blessing of Israel; it secures the eternal blessedness of all who believe.” Thus, there is one new covenant with a twofold application; one to Israel in the future and one to the church now.

(1) The blood of the New Covenant shed upon the cross of Calvary is the basis of all of the blessings of the believer in the present age. The believer, therefore, participates in the worth to the sinner of the New Covenant, so that he partakes of the Lord’s supper in remembrance of the blood of the New Covenant (I Corinthians 11:25), and he is also a minister of the New Covenant, (II Cor. 3:6).

(a) The believer is a child of Abraham because he is of faith (Gal. 3:7), and of Christ, (Gal. 3:29).

(b) He is also to partake of the root and fatness of the olive tree, which is Abraham and Israel, (Rom. 11:17).

(c) So too, though as an unbelieving Gentile he is an “alien” and a “stranger,” (Eph. 2:12), he is no longer such, (Eph. 2:19), because he has been made near by the blood of Christ, (Eph. 2:13).

(d) He benefits in the New Covenant as a fellow citizen of the saints and of the household of God, (Eph. 2:19), and not as a member of the commonwealth of Israel, (Eph. 2:12).

(2) We must remember that God is speaking here explicitly of His earthly people, and not of any heavenly one. The people with whom this covenant will be made will be a people in that day entirely according to His mind. It will be asked how, according to this, the new covenant applies at all, to the church. Other scriptures answer this clearly by assuring us that if we don’t have the covenant made with us, it can yet, in all the blessings of which it speaks, be ministered to us.

g. Also Consider.

(1) The references in the gospels and in Hebrews 8:6; 8:7-13 and 10-17; 9:15; 10:29; 12:24; 13:20 refer to the new covenant with Israel.

(2) The new covenant of Jeremiah 31:31-34 must and can be fulfilled only by the nation Israel, and not by the church. Since this was a literal covenant made with the physical seed of Abraham, any relationship of the church to the blood required by that covenant can not change the essential promises of God in the covenant itself. Apart from any relationship of the church to this blood, the covenant stands as yet unfulfilled and awaits a future literal fulfillment. The question may arise as to why reference is made to Jeremiah 31 in Hebrews if the church is not fulfilling that covenant.

(3) In spite of the contention of others that Hebrews 8 “declares that this new covenant has been already introduced,” no such statement or intimation is made in the passage. On the contrary, the quotation from Jeremiah is used to show that the old covenant itself was recognized as ineffectual and temporary and was ultimately to be superseded by an effectual covenant, so that the Hebrews should not be surprised that a new and better covenant should be preached, nor should they place further trust in that which had been done away.

(4) The argument of Hebrews 8 reveals the truth that Christ is the Mediator of a better covenant than Moses, established upon better promises (Heb. 8:6).

(a) The argument hangs on the point that the Mosaic covenant was not faultless, was never intended to be an everlasting covenant (Heb. 8:7). In confirmation of this point, the new covenant of Jeremiah is cited at length, proving that the Old Testament itself anticipated the end of the Mosaic law, in that a new covenant is predicted to supplant it. The writer of Hebrews singles out of the entire quotation the one word “new,” and argues that this would automatically make the Mosaic covenant old (Heb. 8:12). A further statement is made that the old covenant is “becoming old” and “is near unto vanishing away.” It should be noted that nowhere in this passage is the new covenant with Israel declared to be in force. The only argument is that which was always true, the prediction of a new covenant, automatically declares the Mosaic covenant as a temporary, not an everlasting covenant.

(b) Thus, in Hebrews 8 the promise of Jeremiah is quoted only to prove that the old covenant, that is the Mosaic, was temporary from its inception, and Israel never could trust in that which was temporary, but had to look forward to that which is eternal. Here, as in Hebrews 10:16, the passage from Jeremiah is quoted, not to state that what is promised there is now operative or effectual, but rather that the old covenant was temporary and ineffectual and anticipatory of a new covenant that would be permanent and effectual in its working. It is a misrepresentation of the thinking of the writer to the Hebrews to affirm that he teaches that Israel’s new covenant is now operative with the church.

E. In its historical setting, the disciples who heard the Lord refer to the new covenant in the upper room the night before His death would certainly have understood Him to be referring to the new covenant of Jeremiah 31. Several things are to be observed concerning the record of this reference on that occasion. In Matthew 26:28 and Mark 14:24 the statement is recorded: “This is my blood of the new covenant. “In this statement emphasis would be placed upon the soteriological aspects of that covenant. The blood that was being offered was that required by the promised new covenant, and was for the purpose of giving remission of sins. In Luke 22:20 and 1 Corinthians 11:25 the statement is recorded: “This is the new covenant in my blood.” This statement would emphasize the eschatological aspects of the new covenant, stating that the new covenant is instituted with His death. This would be according to the principle of Hebrews 9:16-17: “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead, otherwise it is of no strength at all while the testator lives.”

1. Since the disciples would certainly have understood any reference to the new covenant on that occasion as reference to Israel’s anticipated covenant of Jeremiah, it seems that the Lord must have been stating that that very covenant was being instituted with His death, and they were ministers of the blood (the soteriological aspects) of that covenant (2 Cor. 3:6), but these to whom it was primarily and originally made will not receive its fulfillment nor its blessings until it is confirmed and made actual to them at the second advent of Christ, when “all Israel shall be saved…for this is my covenant unto them, when I shall take away their sins” (Rom. 11:26-27).

2. There certainly is a difference between the institution of the covenant and the realization of the benefits of it. Christ, by His death, laid the foundation for Israel’s covenant, but its benefits will not be received by Israel until the second advent (Rom. 11:26-27).

F. There are several considerations which support the view that the church is not now fulfilling Israel’s new covenant.

1. The term Israel is nowhere used in the Scriptures for any but the physical descendants of Abraham. Since the church today is composed of both Jews and Gentiles without national distinctions, it would be impossible for the church to fulfill these promises made to the nation.

2. Within the new covenant, as its provisions have previously been outlined, there were promises of spiritual blessings and promises of earthly blessing. While the church, like Israel, is promised salvation, the forgiveness of sin, and the ministry of the Holy Spirit, yet the church is never promised inheritance in a land, material blessings on the earth, and rest from oppression, which were parts of the promise to Israel. The new covenant not only promised Israel salvation, but a new life on the millennial earth as all her covenants are realized (Abrahamic, Land, Davidic, New). The church certainly is not fulfilling the material portions of this covenant.

3. Since the church receives blessings of the Abrahamic covenant (Gal. 3:14; 4:22-31) by faith without being under, or fulfilling that covenant, so the church may receive blessings from the new covenant without being under or fulfilling that new covenant.

4. The time element contained within the covenant itself, both in its original statement and in its restatement in Hebrews, precludes the church from being the agent in which it is fulfilled. The covenant can not be fulfilled and realized by Israel until after the period of Israel’s tribulation and her deliverance by the advent of Messiah. While the church has had periods of persecution and tribulation it never has passed through the great tribulation of prophecy.

5. Certainly the church is not now in the millennial age. Romans 11:26-27 clearly indicates that this covenant can only be realized after the second advent of the Messiah. Since the tribulation, second advent, and millennial age are yet future, the fulfillment of this promise must be yet future, and therefore the church can not now be fulfilling this covenant.

IV. Article Considerations.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary. I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

The New Covenant – Part I

The New Covenant – Part 1

I. Introduction.

The New Covenant is the last of the three sub-covenants of the overshadowing Abrahamic Covenant.

II. Article References, Deceased.

III. The Significance Of The New Covenant.

The new covenant guarantees Israel a converted heart as the foundation of all her blessings. According to the Old Testament principle that such a conversion can not be effected permanently without the shedding of blood, this covenant necessitates a sacrifice, acceptable to God, as the foundation on which it is instituted. Inasmuch as the offering up of the Son of God is the center of the age-long plan of redemption, and since this covenant entails that offering, great importance is to be attached to it. The whole covenant takes on a key importance. In addition, there are those who attempt to show that the church is fulfilling Israel’s covenants because the church today is redeemed by blood. If the church fulfills this covenant, she may also fulfill the other covenants made with Israel, and there is no need for an earthly millennium. Because of these considerations the covenant must be examined.

IV. New Covenant Provisions.

1. The new covenant that was promised to Israel was stated in Jeremiah 31:31-34, where we read: “Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 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 broke, although I was a husband unto them, says the Lord: But this shall be the covenant that I will make with the house of Israel; after those days, says the Lord, I will put my law in their inner parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, 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, says the Lord: for I will forgive their iniquity, and I will remember their sin no more.”

2. In summary, the provisions of this covenant are, as such: “The following provisions for Israel, the people of the new covenant, to be fulfilled in the millennium, the period of the new covenant, are found in the Old Testament.”

a. The new covenant is an unconditional, grace covenant resting on the “I will” of God. The frequency of the use of the phrase in Jeremiah 31:31-34 is striking. Cf. Ezekiel 16:60-62. b. The new covenant is an everlasting covenant. This is closely related to the fact that it is unconditional and made in grace…(Isa. 61:2, cf. Ezek. 37:26; Jer. 31:35-37). c. The new covenant also promises the impartation of a renewed mind and heart which we may call regeneration (Jer. 31:33, cf. Isa. 59:21). d. The new covenant provides for restoration to the favor and blessing of God (Hos. 2:19-20, cf. Isa. 61:9). e. Forgiveness of sin is also included in the covenant, “for I will remove their iniquity, and I will remember their sin no more” (Jer. 31:34b). f. The indwelling of the Holy Spirit is also included. This is seen by comparing Jeremiah 31:33 with Ezekiel 36:27. g, The teaching ministry of the Holy Spirit will be manifested, and the will of God will be known by obedient hearts (Jer. 31:34). h. As is always the case when Israel is in the land, she will be blessed materially in accordance with the provisions of the new covenant, Jeremiah 32:41; Isaiah 61:8; Ezekiel 34:25-27. i. The sanctuary will be rebuilt in Jerusalem, for it is written “I will set my sanctuary in the midst of them eternally. My tabernacle also shall be with them” (Ezek. 37:26-27a). j. War shall cease and peace shall reign according to Hosea 2:18. The fact that this is also a definite characteristic of the millennium (Isa. 2:4) further supports the fact that the new covenant is millennial (1,000 years) in its fulfillment. k. The blood of the Lord Jesus Christ is the foundation of all the blessings of the new covenant, for “by the blood of My covenant I have sent forth your prisoners out of the pit wherein is no water” (Zech. 9:11).

3. By way of summary, it may be said that as far as the Old Testament teaching on the new covenant is concerned, the covenant was made with THE JEWISH PEOPLE. Its period of fulfillment is yet future beginning when the Deliverer (Christ) shall come, and continuing throughout all eternity. Its provisions for the nation Israel are glorious, and they all rest and depend on the very Word of God.

4. Confirmation of this covenant is given in the statement in Isaiah 61:8-9, where it is called everlasting, and again in Ezekiel 37:21-28. There the following points are to be observed:

a. Israel to be regathered.

b. Israel to be one nation, ruled by one king.

c. Israel no longer to be idolatrous, to be cleansed, forgiven.

d Israel to dwell “forever” in the land after regathering.

e. the covenant of peace with them to be everlasting.

f. God’s tabernacle to be with them, i.e., He will be present with them in a visible way;

g. Israel to be known among Gentiles as a nation blessed of God. All of these promises are implicit in the basic passage of Jeremiah, but they confirm, enrich, and enlarge the covenant.

5. This covenant, then, has to do with the regeneration, forgiveness, and justification of Israel, the outpouring of the Holy Spirit with His subsequent ministries, Israel’s regathering and restoration to the place of blessing, all founded on the blood of Jesus Christ.

C. New Covenant. Character.

1. Once again, the principle is observed that, like all Israel’s covenants, this covenant is a literal and unconditional covenant.

a. It is called eternal in Isaiah 24:5; 61:8; Jeremiah 31:36, 40; 32:40; 50:5.

b. This covenant is a gracious covenant that depends entirely upon the “I will” of God for its fulfillment, Jeremiah 31:33. It does not depend upon man.

c. This covenant amplifies the third great area of the original Abrahamic covenant, the area of “blessing.” Inasmuch as this is only an amplification of the original Abrahamic covenant, which has been shown to be unconditional and literal, this covenant must be also.

d. This covenant is largely occupied with the question of salvation from sin and the impartation of a new heart. Salvation is solely the work of God.

2. Therefore, the covenant that guarantees salvation to the nation Israel must be apart from all human agency and therefore unconditional.

V. Article Considerations.

C. In my posts I have chosen, as references, theologians whom have proven themselves to be Pro-Israel and Pro-Jew, and highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references for these articles have a doctrinal connection with that of Dallas Theological Seminary (DTS), which has long been recognized as being the standard for end times instruction, whether that reference is individual or institution. By being an independent seminary, the faculty and staff of DTS are not beholden to any denomination who might “lord over them ” and withhold funds from the Seminary, should DTS not tow a particular denominational line of biased instruction. Consider the credentials of J. Dwight Pentecost, Th. D., who taught at DTS for 58 years, close to his 100th birthday, and died, shortly thereafter. John F. Walvoord, Th. D., taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92. Charles C. Ryrie, Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Many other examples of teaching longevity can be found in the bios of DTS instructors. In addition to the sources of information of DTS, the following non-denominational Biblical seminaries have sources of information that are considered, and that are consistent with the values and curriculum of DTS: Baptist Bible Seminary, Brooks Bible College, Calvary University, Cedarville University, Chafer Theological Seminary, College Of Biblical Studies, Faith Evangelical Seminary, Grace Theological Seminary, Hillsdale College, Liberty University, Louisiana Baptist University And Seminary, Moody Bible Institute, Regent University, Scofield Biblical Institute and Theological Seminary, Shasta Bible College, Southern California Seminary, and Southern Evangelical Seminary.

D. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” Changes to my list of references will be made as, necessary.

E. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

The Davidic Covenant – Part II

I. The Character Of The Davidic Covenant.

The Davidic covenant, of which much has been said, was to the effect that his seed would sit upon his throne, and had its natural fulfillment in the reign of King Solomon. Its eternal aspects include the Lord Jesus Christ of the seed of David. In the book of Acts, Peter insists that Christ’s resurrection and ascension fulfilled God’s promise to David in that his seed should sit upon his throne. (See Acts 2:30.)

II. The Davidic covenant is unconditional in its character. The only conditional element in the covenant was whether the descendants of David would continually occupy the throne, or not. Disobedience might bring about chastening, but never abrogate the covenant.

1. David anticipated that there would not be an unbroken succession of kings in his line, but, nevertheless, he affirms the eternal character of the covenant. In Psalm 89 David foretold the overthrow of his kingdom (vv. 38-45) before the realization of that which had been promised (vv. 20-29). Yet, he anticipates the fulfillment of the promise (vv. 46-52) and blesses the Lord. Such was the faith of David.

2. Several reasons support the position that the covenant is unconditional.

a. First of all, like the other of Israel’s covenants, it is called eternal in 2 Samuel 7:13, 16; 23:5; Isaiah 55:3; and Ezekiel 37:25. The only way it can be called eternal is that it is unconditional and rests upon the faithfulness of God for its execution.

b. Again, this covenant only amplifies the “seed” promises of the original Abrahamic covenant, which has been shown to be unconditional, and will therefore partake of the character of the original covenant.

c. Further, this covenant was reaffirmed after repeated acts of disobedience on the part of the nation of Israel. Christ, the Son of David, came to offer the Davidic kingdom after generations of apostasy.

d. These reaffirmations could not have been made if the covenant were conditioned upon any response on the part of the nation.

III. The Davidic covenant is to be interpreted literally.

A. The covenant is distinctively associated with the Jewish nation and none other.

B. It is called a perpetual covenant, i.e. one that shall endure forever. It may, indeed, require time before its fulfillment; it may even for a time be held, so far as the nation is concerned, in the background, but it must be ultimately realized.

C. It was confirmed by oath (Ps. 132:11, and 89:3, 4, 33), thus giving the strongest possible assurance of its ample fulfilment.

D. To leave no doubt whatever, and to render unbelief utterly inexcusable, God concisely, and most forcibly, presents His determination (Ps. 89:34): “My covenant will I not break, nor alter the thing that is gone out of my lips.” It would have been sheer presumption and blindness in the Jews to have altered the covenant, and to have refused to accept of the obvious sense covered by the words; and, there is a heavy responsibility resting upon those, whom, even under the most pious intentions, deliberately alter the covenant words and attach to them a foreign meaning.

E. Consider the following list of some twenty-one reasons for believing that the whole concept of the Davidic throne and kingdom is to be understood literally. If the Davidic throne and Kingdom is to be understood literally, then all other promises necessarily follow; and as the reception of this literal fulfilment forms the main difficulty in the minds of many, a brief statement of reasons why it must be received, is in place. Such a throne and Kingdom are necessary to preserve the Divine Unity of Purpose in the already proposed Theocratic line.

1. It is solemnly covenanted, confirmed by oath, and hence cannot be altered or broken. 2. The grammatical sense alone is becoming a covenant. 3. The impression made on David, if erroneous, is disparaging to his prophetic office. 4. The conviction of Solomon (2 Chron. 6:14-16) was that it referred to the literal throne and Kingdom. 5. Solomon claims that the covenant was fulfilled in himself, but only in so far that he too as David’s son sat on David’s throne. 6. The language is that ordinarily used to denote the literal throne and Kingdom of David, as illustrated in Jer. 17:25 and 22:4. 7. The prophets adopt the same language, and its constant reiteration under Divine guidance is evidence that the plain grammatical sense is the one intended. 8. The prevailing belief of centuries, a national faith, engendered by the language, under the teaching of inspired men, indicates how the language is to be understood. 9. This throne and Kingdom are one of promise and inheritance, and refers not to the Divinity but to the Humanity of Jesus. 10. The same is distinctively promised to David’s son “according to the flesh” to be actually realized, and, therefore, He must appear as the Theocratic King as promised. 11. We have not the slightest hint given that it is to be interpreted in any other way than a literal one; any other is the result of pure inference. 12. Any other view than that of a literal interpretation involves the grossest self contradiction. 13. The denial of a literal reception of the covenant robs the heir of His covenanted inheritance. 14. No grammatical rule can be laid down which will make David’s throne to be the Father’s throne in the third heaven. 15. That if the latter is attempted under the notion of “symbolical” or “typical,” then the credibility and meaning of the covenants are left to the interpretations of men, and David himself becomes “the symbol” or “type” (creature as he is) of the Creator. 16. That if David’s throne is the Father’s throne in heaven (the usual interpretation), then it must have existed forever. 17. If such covenanted promises are to be received figuratively, it is inconceivable that they should be given in their present form without some direct affirmation, in some place, of their figurative nature, God foreseeing (if not literal) that for centuries they would be preeminently calculated to excite and foster false expectations, e.g. even from David to Christ. 18. God is faithful in His promises, and deceives no one in the language of His covenants. 19. No necessity existed why, if this throne promised to David’s Son meant something else, the throne should be so definitely promised in the form given. 20. The identical throne and Kingdom overthrown are the ones restored. 21. But the main, direct, reasons for receiving the literal covenanted language [is that] David’s throne and Kingdom [are made] a requisite for the display of that Theocratic ordering which God has already instituted (but now holds in abeyance until the preparations are completed) for the restoration and exaltation of the Jewish nation (which is preserved for this purpose), for the salvation of the human race (which comes under the Theocratic blessing), and for the dominion of a renewed curse-delivered world.

F. This whole proposition is supported by certain additional evidence. The portions of the covenant that have been fulfilled have been fulfilled literally. As has been seen before, the partial fulfillment determines the method to be used in the unfulfilled portions. It is only necessary to mention briefly that David had a son, that David’s throne was established, that David’s kingdom was established, that Solomon built the temple, that his throne was established, and that he was punished for disobedience.

1. Evidence is added from the way in which David was led to understand it. It is seen that he had no thought but that it was a literal covenant, to be fulfilled literally. How did David himself understand this covenant? This is best stated in his own language. Read e.g. Ps. 72, which describes a Son infinitely superior to Solomon; reflect over Ps. 132, and after noticing that “the Lord hath sworn in truth unto David, He will not turn from it; of the fruit of thy body will I set upon thy throne” (which Peter, Acts 2:30, 31, expressly refers to Jesus).

2. Consider the numerous Messianic allusions in this and other Psalms (89th, 110th, 72nd, 48th, 45th, 21st, 2d, etc.), so regarded and explicitly quoted in the New Testament. by inspired men; ponder the fact that David calls Him “my Lord,” “higher than the kings of the earth,” and gives Him a position, power, dominion, immortality, and perpetuity, that no mortal King can possibly attain to, and most certainly we are not wrong in believing that David himself, according to the tenor of the covenant “your Kingdom shall be established forever before you,” expected to be in this Kingdom of His Son and Lord both to witness and experience its blessedness.

3. And again, David himself, in his last words (2 Sam. 23:5), emphatically says: “He has made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation and all my desire.” The prophet Isaiah reiterates (55:3), pronouncing it “an everlasting covenant, even the sure mercies of David.” Surely no one can fail to see that this denotes, “an unchanging and unwavering covenant, a covenant which was not to be revoked,” one which was not to be abrogated, but which was to be perpetual, and that “God would ratify this covenant.”

4. And yet again, that David himself expected a literal fulfilment of the promise is evident from his language which follows the giving of the covenant; and in this literal anticipation of the promise he returns thanks to God and praises Him for thus selecting his house for honor and in thus establishing it for the ages, even forever (2 Sam. 7:8, etc., 1 Chron. 17:16, etc.). It is presumption to suppose that David returned thanks, and thus prayer under a mistaken idea of the nature of the covenant.

5. It is therefore evident that David was led by God to interpret the covenant literally. There is ample evidence for the literal interpretation of the covenant from the interpretation of the covenant by the nation Israel.

a. Reference has been made to the literal aspects emphasized in all the Old Testament prophetic books. This literal emphasis continued throughout Jewish history. The concept which the Jews had of this kingdom at this time may be summed up under the following characteristics: (The hope was for an earthly kingdom)

(1) earthly. (2) national. (3) Messianic. (4) moral. (5) future.

b. When Israel saw its land under the rule of a foreign power, her hope was the more intensified, because the kingdom she expected was one that would be set up on the earth, and one that would naturally carry with it, release from foreign domination. The kingdom was to be national; that is, the expected kingdom had a specific relationship to Israel, being promised to that nation alone. The kingdom was to be a moral kingdom, for Israel was to be cleansed as a nation.

c. Obviously the kingdom was not yet in existence, and was therefore future at the time of the first coming of the Lord Jesus Christ. Even all the glory under David and Solomon was not comparable to the expected kingdom. Consequently, all of Israel’s beliefs concerning this kingdom were of the nature of unrealized hopes. Israel looked to the future.

6. There is evidence for the literal interpretation from the New Testament references to the covenant made with David; the New Testament as a whole, has in all fifty-nine references to David. It also has many references to the present session of Christ. A search of the New Testament reveals that there is not one reference connecting the present session of Christ with the Davidic throne, it is almost incredible that in so many references to David, and in so frequent reference to the present session of Christ on the Father’s throne, there should be not one reference connecting the two in any authoritative way. The New Testament is totally lacking in positive teaching that the throne of the Father in heaven is to be identified with the Davidic throne. The inference is plain that Christ is seated on the Father’s throne, but that this is not at all the same as being seated on the throne of David.

7. It can be shown that in all of the preaching concerning the kingdom by John (Matt. 3:2), by Christ (Matt. 4:17), by the twelve (Matt. 10:5-7), by the seventy (Lk. 10:1-12), not once is the kingdom offered to Israel anything but an earthly literal kingdom. Even after the rejection of that offer by Israel and the announcement of the mystery of the kingdom (Matt. 13) Christ anticipates such a literal earthly kingdom (Matt. 25:1-13, 31-46). The New Testament never relates the kingdom promised to David to Christ’s present session.

8. It is interesting to observe that the angel, who did not originate his own message, but announced that which was delivered to him by God, says to Mary: “And, behold, thou shall conceive in thy womb, and bring forth a son, and shall call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end [Luke 1:31-33]”

9. The angelic message centers around the three key words of the original Davidic covenant, the throne, the house, and the kingdom, all of which are here promised a fulfillment.

10. The Davidic covenant holds an important place in the discussion at the first church council. Consider the comments on Acts 15:14-17, where this covenant is discussed, as follows:

a. The problem of this passage resolves into these questions: (1) What is meant by the “tabernacle of David”? (2) When is the “tabernacle of David” to be rebuilt?

b. The first question is settled by an examination of its source, Amos 9:11, and its context. The preceding chapters and the first part of chapter nine deal with God’s judgment upon Israel. It is summed up in two verses which immediately precede the quotation: “For, lo, I will command, and I will sift the house of Israel among all the nations, like as grain is sifted in a sieve, yet not the least kernel fall upon the earth. All the sinners of my people shall die by the sword who say, The evil shall not overtake nor meet us” (Amos 9:9-10.).

c. Immediately following this passage of judgment is the promise of blessing after the judgment, of which the verse quoted in Acts fifteen is the first.

d. The context of the passage deals, then, with Israel’s judgment. The entire passage confirms that the “tabernacle of David” is an expression referring to the whole nation of Israel, and that in contrast to the Gentile nations.

e. What then is the meaning of the quotation of James? He states, in effect, that it was God’s purpose to bless the Gentiles as well as Israel, but in their order. God was to visit the Gentiles first, “to take out of them a people for his name.” James goes on to say that this is entirely in keeping with the prophets, for they had stated that the period of Jewish blessing and triumph should be after the Gentile period.

e. Instead of identifying the period of Gentile conversion with the rebuilding of the tabernacle of David, it is carefully distinguished by the first (referring to Gentile blessing), and after this (referring to Israel’s coming glory.) The passage, instead of identifying God’s purpose for the church and for the nation Israel, established a specific time order. Israel’s blessing will not come until “I return.”

f. God will first conclude His work for the Gentiles in the period of Israel’s dispersion. Then He will return (Matt 24:29-30) to bring in the promised blessings for Israel. It is needless to say that this confirms the interpretation that Christ is not now on the throne of David, bringing blessing to Israel as the prophets predicted, but He is rather on His Father’s throne waiting for the coming earthly kingdom and interceding for His own who form the church.

(1) [In regard to] the Amos quotation in Acts 15:14-17, a good analysis of James’ words citing four points in the progression of thought. First, God visits the Gentiles, taking from them a people for His name.

(2) In other words, God has promised to bless the Gentiles as well as Israel, but each in his own order. The Gentile blessing is first. Secondly, Christ will return. This is after the out-calling of the people for His name. Thirdly, as a result of the Coming of the Lord, the tabernacle of David will be built again; that is, the kingdom will be established as promised in the Davidic covenant. Amos clearly declares that this rebuilding will be done “as in the days of old” (9:11); that is, the blessings will be earthly and national and will have nothing to do with the Church. Fourthly, the residue of men will seek the Lord, that is, all the Gentiles will be brought to a knowledge of the Lord after the kingdom is established. Isaiah 2:2; 11:10; 40:5; 66:23 teach the same truth.

(3) Thus, throughout the New Testament, as well as in the Old, the Davidic covenant is everywhere treated as literal.

g. The Davidic covenant demands a literal fulfillment. This means that Christ must reign on David’s throne on the earth over David’s people forever, in spite of the following:

(1) First, the Old Testament prophets expected a literal fulfillment, even during Israel’s periods of great apostasy. (2) Secondly, the covenant demands a literal interpretation which also means a future fulfillment. (3) Thirdly, the New Testament teaches that the present inter-advent age in no way abrogates the future literal fulfillment. (4) Fourthly, the very words of the covenant teach that, although Solomon be disobedient, the covenant would nevertheless remain in force, and that Solomon’s seed was not promised perpetuity. The only necessary feature is that the lineage cannot be lost, not that the throne be occupied continuously.

h. The interruption of the kingdom did not mean the whole program was set aside. As long as the prerogatives of the throne were intact the kingdom might be reestablished.

(1) The line which was to fulfill the promise of the eternal throne and eternal kingdom over Israel was preserved by God through a lineage which in fact did not sit on the throne at all, from Nathan down to Christ. It is, then, not necessary for the line to be unbroken as to actual conduct of the kingdom, but it is rather that the lineage, royal prerogative, and right to the throne be preserved and never lost, even in sin, captivity, and dispersion. It is not necessary, then, for continuous political government to be in effect, but it is necessary that the line be not lost.

(2) Reference has already been made to many New Testament passages to show that the expectation there was for a literal fulfillment. The interruption in the Davidic kingdom did not militate against the expectancy of a literal restoration of that same kingdom as far as the New Testament writers were concerned.

i. Has this covenant been fulfilled historically?

1. Reference has already been made to many New Testament passages to show that the expectation there was for a literal fulfillment. The interruption in the Davidic kingdom did not militate against the expectancy of a literal restoration of that same kingdom as far as the New Testament writers were concerned.

2. Inasmuch as this covenant has not been fulfilled literally in Israel’s history, there must be a future literal fulfillment of the covenant because of its unconditional character.

IV. Summary.

We have now completed the Abrahamic Covenant, and the first of the two sub-covenants of the Abrahamic Covenant (Land, and Davidic). We will move onto the third of the sub-covenants of the Abrahamic Covenant, which is the New Covenant.

The Davidic Covenant – Part I

As we begin our study of the Davidic Covenant, we find ourselves in the second sub-covenant of the broader and overshadowing Abrahamic Covenant.

I. Introduction.

A. The end times implications of the Abrahamic covenant lie in the words, “land and seed.”

1. The land promises are enlarged and confirmed through the Land covenant.

2. In the next of Israel’s great covenants, that made with David, God is enlarging and confirming the seed promises; this will be noted in the passages dealing with the formulation of the Davidic covenant.

a. And when your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed out from within you, and I will establish his kingdom [2 Sam. 7:12].

b. I have made a covenant with my chosen. I have sworn unto David my servant, “your seed I will establish forever, and build up your throne to all generations” [Ps. 89:3-4].

c. As the host of heaven can not be numbered, neither the sand of the sea measured; so I will multiply the seed of David my servant, and the Levites that minister unto me. d. Thus says the Lord; If my covenant is not with day and night, and if I have not appointed the ordinances of heaven and earth; then I will cast away the seed of Jacob and David, my servants [Jer. 33:22, 25-26.]

B. The seed promise contained in the Abrahamic covenant is now made the center of the Davidic promise. The seed promises in general, and the seed line of David, with his kingdom, house, and throne, are amplified.

II. The Significance Of the Davidic Covenant.

A. Inherent in the Davidic covenant are many of the crucial issues facing the student of Eschatology.

1. Will there be a literal millennium?

2. Is the church the kingdom?

3. What is God’s kingdom?

4. What is Christ’s kingdom?

5. Will the nation Israel be regathered and restored under her Messiah?

6. Is the kingdom present or future?

B. These and many more crucial issues can be decided only by a correct interpretation of that which was covenanted to David.

III. The Provisions Of The Davidic Covenant.

A. The promise made by God to David is given in 2 Samuel 7:12-16, where we read: And when your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed from within you, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before you. And your house and your kingdom shall be established forever before you: your throne shall be established forever.

B. The historical background of the Davidic covenant is well known. Inasmuch as David had come to power and authority in the kingdom and now dwelt in a house of cedar, it seemed inconsistent that the One from whom he derived his authority and government should still dwell in a house of skins. It was David’s purpose to build a suitable dwelling place for God. Because he had been a man of war, David was not permitted to build this house. That responsibility was left to Solomon, the prince of peace. However, God does make certain promises to David concerning the perpetuity of his house.

C. The provisions of the Davidic covenant include, then, the following items:

1. David is to have a child, yet to be born, who shall succeed him and establish his kingdom.

2. This son (Solomon) shall build the temple instead of David.

3. The throne of his kingdom shall be established forever.

4. The throne will not be taken away from him (Solomon) even though his sins justify chastisement.

5. David’s house, throne, and kingdom shall be established forever.

D. The essential features, eschatologically, of this covenant are implicit in three words found in 2 Samuel 7:16: house, kingdom, throne. Consider these terms as used in this covenant:

1. What do the major terms of the covenant mean? By David’s “house” it can hardly be doubted that reference is made to David’s posterity, his physical descendants. It is assured that they will never be slain in total, or displaced by another family entirely. The line of David will always be the royal line. By the term “throne” it is clear that no reference is made to a material throne, but rather to the dignity and power which was sovereign and supreme in David as king. The right to rule always belonged to David’s seed. By the term “kingdom” there is reference to David’s political kingdom over Israel. By the expression “forever” it is signified that the Davidic authority and Davidic kingdom or rule over Israel shall never be taken from David’s posterity. The right to rule will never be transferred to another family, and its arrangement is designed for eternal perpetuity. Whatever its changing form, temporary interruptions, or chastisements, the line of David will always have the right to rule over Israel and will, in fact, exercise this privilege

2. As in other of Israel’s covenants, we find that this covenant is restated and confirmed in later Scriptures. In Psalm 89 the Psalmist is extolling God for His mercies. In verse 3 these mercies are seen to come because: I have made a covenant with my chosen. I have sworn unto David my servant, Your seed I will establish for ever and build up your throne to all generations [Ps. 89:3-4.]

a. These promises are sure because: My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me [Ps. 89:34-36].

b. It is confirmed again in such passages as Isaiah 9:6-7; Jeremiah 23:5-6; 30:8-9; 33:14- 17, 20-21; Ezekiel 37:24-25; Daniel 7:13-14; Hosea 3:4-5; Amos 9:11; Zechariah 14:4, 9. This promise to David is established by God as a formal covenant and then thereafter is referred to as the basis on which God is operating in regard to the kingdom, the house, and the throne.

IV. The End Times Implications Of the Davidic Covenant.

A. Because of an anticipated future literal fulfillment, certain facts present themselves concerning Israel’s future. Consider the following thoughts.

1. Israel must be preserved as a nation. The covenanted Davidic throne and Kingdom, allied as it is with the Jewish nation…necessarily requires…a preservation of the nation. This has been done; and today we see that nation wonderfully continued down to the present, although enemies, including the strongest nations and most powerful empires, have perished. This is not chance work; for, if our position is correct, this is demanded, seeing that without a restoration of the nation it is impossible to restore the Davidic Kingdom. The covenant language, the oath of God, the confirmation of promise by the blood of Jesus, the prophetic utterances—all, notwithstanding the nations’ unbelief, requires its perpetuation, that through it finally God’s promises and faithfulness may be vindicated. God so provides that His Word may be fulfilled. Every Jew, if we will but ponder the matter, that we meet on our streets is a living evidence that the Messiah will yet some day reign gloriously on David’s throne and over His Kingdom, from which to extend a worldwide dominion.

2. Israel must have a national existence, and be brought back into the land of her inheritance. Since David’s kingdom had definite geographical boundaries and those boundaries were made a feature of the promise to David concerning his son’s reign, the land must be given to this nation as the site of their national homeland.

3. David’s Son, the Lord Jesus Christ, must return to the earth, bodily and literally, in order to reign over David’s covenanted kingdom. The allegation that Christ is seated on the Father’s throne reigning over a spiritual kingdom, the church, simply does not fulfill the promises of the covenant.

4. A literal earthly kingdom must be constituted over which the returned Messiah reigns. The fulfilment of the covenant promises implies, in view of this restored Davidic throne and Kingdom, that the Messianic Kingdom is a visible, external Kingdom, not merely spiritual, although embracing spiritual and divine things. Its visibility, and a corresponding acknowledgement of the same, is a feature inseparable from the language of promise.

5. This kingdom must become an eternal kingdom. Since the “throne,” “house,” and “kingdom” were all promised to David in perpetuity, there must be no end to Messiah’s reign over David’s kingdom from David’s throne.

B. Considering the above comments, it is evident that the Davidic covenant is of vital importance to the understanding of future events.

The Land Covenant – Details – Part II.

I. The Nature Of The Land Covenant.

A. This covenant made by God with Israel in regard to their relation to the land must be seen to be an unconditional covenant. There are several reasons to support this.

1. First, it is called by God an eternal covenant in Ezekiel 16:60. It could be eternal only if its fulfillment were divorced from human responsibility and brought to rest on the Word of the Eternal one.

2. Second, it is only an amplification and enlargement of parts of the Abrahamic covenant, which itself is an unconditional covenant, and, therefore, this amplification must be eternal and unconditional also.

3. Third, this covenant has the guarantee of God that He will effect the necessary conversion which is essential to its fulfillment. Romans 11:26-27; Hosea 2:14-23; Deuteronomy 30:6; Ezekiel 11:16-21 all make this clear. This conversion is viewed in Scripture as a sovereign act of God and must be acknowledged to be certain because of His integrity.

4. Fourth, portions of this covenant have already been fulfilled literally. Israel has experienced the dispersions as judgments for unfaithfulness. Israel has experienced restorations to the land and awaits the final restoration. Israel’s history abounds in examples of her enemies who have been judged. These partial fulfillments, which were literal fulfillments, all indicate a future literal fulfillment of the unfulfilled portions in like manner.

B. It may be argued by some that this covenant is conditional because of the statements of Deuteronomy 30:1-3: “when…then.” It should be observed that the only conditional element here is the time element.

1. The program is certain; the time when this program will be fulfilled depends upon the conversion of the nation.

2. Conditional time elements do not make the whole program conditional, however.

II. The End Times Implication Of The Land Covenant.

A. From the original statement of the provisions of this covenant, it is easy to see that, on the basis of a literal fulfillment:

1. Israel must be converted as a nation.

2. Israel must be regathered from her worldwide dispersion.

3. Israel must be installed in her land, which she is made to possess.

4. Israel must witness the judgment of her enemies.

5. Israel must receive the material blessings granted to her.

B. This covenant, then, is seen to have a wide influence on our eschatological expectation.

1. Since these things have never been fulfilled, and an eternal and unconditional covenant demands a fulfillment, we must provide for just such a program in our outline of future events.

2. Such is the expectation of the prophets who write to Israel: Isaiah 11:11-12; 14:1-3; 27:12-13; 43:1-8; 49:8-16; 66:20-22; Jeremiah 16:14-16; 23:3-8; 30:10-11; 31:8, 31-37; Ezekiel 11:17-21; 20:33-38; 34:11-16; 39:25-29; Hosea 1:10-11; Joel 3:17-21; Amos 9:11-15; Micah 4:4-7; Zephaniah 3:14-20; Zechariah 8:4-8.

3. Such was the promise offered to those saints. Whether they should live to see the Messiah confirm these promises, or whether they reached the land through resurrection, peace was theirs as they awaited that which God promised.

The Land Covenant – Details – Part I.

I. Introduction.

A. In the closing chapters of the book of Deuteronomy, the children of Israel, the physical seed of Abraham, are facing a crisis in their national existence. They are about to pass from the proven leadership of Moses into the unproven leadership of Joshua. They are standing at the entrance to the land that was promised to them by God in such terms as:

1. Unto your seed will I give this land (Genesis 12:7).

2. For all the land which you see, to you, I will I give it, and to your seed for ever (Genesis. 13:15).

3. And I will establish my covenant between me and you, and your seed after you in their generations for an everlasting covenant, to be a God unto you, and to your seed after you. And I will give unto you, and to your seed after you, the land where you at a stranger, all the land of Canaan, for an everlasting possession; and I will be their God (Genesis 17:7-8).

B. But this land is possessed by Israel’s enemies, who have shown they will resist any attempt by Israel to enter the land promised to them. It is impossible for them to return to their former status as a slave nation, and the land to which they were journeying as “strangers and pilgrims” seemed shut before them. As a result, certain important considerations must be faced by the nation.

1. Is the land of Israel still their possession?

2. Did the inauguration of the Mosaic covenant, which all agree was conditional, set aside the unconditional Abrahamic covenant?

3. Could Israel hope to enter into a permanent possession of their land in the face of such opposition?

C. To answer these important questions God stated again His covenant promise concerning Israel’s possession of, and inheritance in, the land in Deuteronomy 30:1-10, which statement we call the Land covenant, because it answers the question of Israel’s relation to the land promises of the Abrahamic covenant.

II. Consider The Great Importance Of The Land Covenant.

A. It reaffirms to Israel, in no uncertain terms, their title deed to the land of promise. In spite of unfaithfulness and unbelief, as manifested so frequently in Israel’s history from the time of the promise to Abraham until that time, the covenant was not nullified. The land was still theirs by promise.

B. The law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void (Gal 3:17).

C. This covenant is a confirmation and enlargement of the original Abrahamic covenant. This Land covenant amplifies the land features of the Abrahamic covenant. The amplification, coming after willful unbelief and disobedience in the life of the nation, supports the contention that the original promise was given to be fulfilled in spite of disobedience.

III. Consider The Provisions Of The Land Covenant.

A. The Land covenant is stated in Deuteronomy 30:1-10, where we read:

1. And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind, among all the nations, which the Lord your God has driven you, and shall return unto the Lord your God, and shall obey His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; that the Lord your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where the Lord your God has scattered you.

2. And the Lord your God will bring you into the land which your fathers possessed, and you shalt possess it.

3. And the Lord your God will circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and with all your soul, that you may live. And the Lord your God will put all these curses upon your enemies.

4. And you shall return and obey the voice of the Lord, and do all his commandments which I command you this day. And the Lord you God will make you plenteous.

5. For the Lord will again rejoice over you for good.

B. An analysis of this passage will show that there are seven main features in the program there unfolded:

1. The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68; 30:1-3).

2.There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3).

3.Their Messiah will return (Deut. 30:3-6).

4. Israel will be restored to the land (Deut. 30:5).

5. Israel will be converted as a nation (Deut. 30:4-8; cf. Rom. 11:26-27).

6. Israel’s enemies will be judged (Deut. 30:7).

7. The nation of Israel will then receive her full blessing (Deut. 30:9).

C. As we survey the wide areas included in this one passage, which sets forth this covenant program, we are compelled to feel that God takes Israel’s relation to the land as a matter of extreme importance. God not only guarantees its possession to them, but obligates Himself to:

1. Judge and remove all Israel’s enemies.

2 Give the nation a new heart, a conversion, prior to placing them in the land.

D. This same covenant is confirmed at a later time in Israel’s history. It becomes a subject of Ezekiel’s prophecy.

a. God affirms His love for Israel in the time of her infancy (Ezek. 16:1-7).

b. He reminds her that she was chosen and related to Yahweh by marriage (vv. 8-14); but she played the harlot (vv. 15-34).

c. Therefore, the punishment of dispersion was meted out to her (vv. 35-52); but this is not a final setting aside of Israel, for there will be a restoration (vv. 53-63).

d. This restoration is based on the promise. (Ezek. 16:60-62):

(1) Nevertheless I will remember my covenant with you in the days of your youth, and I will establish unto you an everlasting covenant.

(2) Then you shall remember your ways, and be ashamed, when you shall receive your sisters, your elder and your younger; and I will give them unto you for daughters, but not by your covenant.

(3) And I will establish my covenant with you; and you shall know that I am the Lord.

E. The conclusion of this discussion is that the Lord/Yahweh has reaffirmed the Land covenant with Israel, and that He has called it (Land Covenant) an eternal covenant by which He is bound.