PART FOUR

AN EXPOSITION OF THE ESCHATOLOGY OF ROMANS

THE ISRAEL OF GOD

THE EVERLASTING COVENANT

*-Section 4 - THE EVERLASTING COVENANT AND US - JEWS AND GENTILES  

-THE EVERLASTING COVENANT PREFACE-

AARON-To understand what the Christian Church represents in this Dispensation of Grace, it is necessary that we first understand Abraham's relationship with God and exactly what that relationship established.  The Scriptures tell us “Abraham believed God and it was accounted unto him for righteousness” (Gen.15:6 /Rom.4:3), which is precisely the same qualifications that are now required for the present day Christian: For salvation is only by God’s free and unmerited grace through Christ’s faith.  Through Abraham's covenant relationship with God, the institution of the Christian Church has also received access to that same Abrahamic Covenant of Grace: A complex covenant that always included the invisible Covenant of Promise.  The formation of the Christian Church is the exact fulfillment of God's original promise to Abraham—“In your seed (Jesus) shall all the nations of the earth be blessed.” (Ref.Gen.12:3; 17:4; 22:18; 26:4; Gal.3:16). 

Then it is also confirmed in Gal.3:8 and 1Cor.2:7-10, that the Christian era is in fact the prophetic fulfillment of this same promise to Abraham:

“The Scriptures foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, in you shall all the nations be blessed.” 

“A mystery that has been hidden, which God foreordained before the worlds unto our glory.” (We of the Church.) 

Now those who would argue against this covenant point—suggesting that the Church age was not foretold in the Old Testament, need go no further than these revealing Scriptures.  The ultimate justification of the Gentiles was the original reason for establishing the Everlasting Covenant.  Remember that Abraham was originally a Gentile. 

Then Gal.3:16-18 tells us that the Old Covenant—the law form Mount Sinai, came four hundred and thirty years after the Covenant that God made with Abraham; the visible Covenant of Grace /with the invisible Covenant of Promise.  And that, the Old Covenant Law does not annul, so as to make the promise of no effect.  For if the inheritance is of the law, it is no more of promise: But God has granted it to Abraham by promise.  “For not through the law was the promise to Abraham, but through the righteousness of faith.”  “For if they that are of the law are heirs, faith is made void and the promise is made ineffective.” (Rom.4:13 and 14)  “For by the works of the law shall no flesh be justified in God's sight.” (Rom.3:20a)  God’s righteous grace is conveyed to us through the justifying faith that we initially receive from God—Exclusive of any and all works or legal merit. <*>

The Scriptures further tell us that Abraham received only the sign of Circumcision at the time when God formally established His Everlasting Covenant.  Which was, in all actuality, a visible representation pointing back to his invisible Circumcision—the invisible seal of the righteousness of the faith that Abraham had received from God while he was still in Uncircumcision—while he was still a Gentile in every sense of the word.  “That he (Abraham) might be the father of all them that believe: though they be in Uncircumcision, that righteousness might be accounted unto them.” (Rom.4:11)  “To the end, that the promise may be sure to all the seed: Not to that only which is of the law (visible Israel), but to that also which is of the faith of Abraham, who is the father of us all.” (Rom.4:16)  “Now it was not written for Abraham's sake alone, that it was accounted unto him, but for our sake (we of the Church) also, unto whom it shall be accounted.” (Rom.4:23 and 24)  “Now we (of the invisible Congregation) brethren, as Isaac was, are children of the promise.” (Gal.4:28)  “And if you are Christ's, then are you Abraham's seed, heirs according to the promise.” (Gal.3:29)  “And we of the Church have strong encouragement, who have fled for refuge to lay hold of the hope set before us: Which we have as an anchor of our soul.  A hope both sure and steadfast and entering into that which is within the veil.”  (Heb.6:18,19)

Romans chapter four explains and confirms God's initial intent concerning Abraham’s Covenants with God and Jesus' Church.

SOME BACKGROUND:

"This chapter, as TURRETTIN observes, divides itself into three parts.  The first from 1 to 12 inclusive; the second from 13 to 17 inclusive, in which it is proved that the PROMISE made to Abraham did not depend on the law; and the third from 18 to the end, in which the faith of Abraham is commended, and the Christian faith briefly referred to.

But PAREUS makes a different division: 1, Four proofs of justification by faith, from 1 to 16; 2, The dispensation of Abraham from 17 to 22; 3, The application of the subject, from 23 to 25.-Ed."

Calvin's Commentary – Romans - pp.152, 153 footnote 1

“What then shall we say that Abraham, our forefather, has found according to the flesh?  For if Abraham was justified by works, he has somewhat to glory in, but not toward God.”    

1. "According to the flesh...  But I think that it was expressed as a thing peculiar to the Jews; for it was a great honor to be the children of Abraham by nature of descent, then by mere adoption, provided there was also faith.  He then concedes to the Jews a closer bond of union, but only for this end—that he might more deeply impress them that they ought not to depart from the example of their father."

Calvin's Commentary - Romans - p.154

“For what do the Scriptures say?  And Abraham believed God, and it was accounted unto him for righteousness.  Now to him that works, the reward is not accounted as of grace, but as of debt.”  

"The foregoing observation contains a lucid and a satisfactory view of the character of Abraham's faith, perfectly consistent with what is said of it by Paul in this chapter, and in the epistle to the Galatians.  Some think that the principle of faith was the only thing which the Apostle had in view in referring to Abraham's faith, and that he had no special regard to the object of justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis, and from what Christ Himself has said, - that Abraham saw His day and rejoiced, Jn.8:56. At the same time it was the PROMISE of gratuitous mercy, as CALVIN (announces), that formed the most distinctive object of Abraham's faith, the PROMISE of a free acceptance, without any regard to works.

There are two things which the Apostle clearly intends to show,

(1)-that imputation of righteousness is an act of gratuitous favor,

(2)- and that it is alone by faith. <*>

There is some difference in the wording, though not in the meaning, of the sentence from Gen.15:6.  Paul gives it literally according to the Septuagint.  The word `Abraham,' is put in; instead of `Jehovah,' it is `God;' the verb `count,' is made passive, and a preposition is placed before `righteousness.'  The Hebrew is this, - `and he believed on Jehovah, and He counted it to him righteousness.'  The `it,' no doubt, refers to what is included in the word `believe.'  So Paul explains it in v.9, where he expressly puts down (pistis), faith.

It has been said that this faith of Abraham was not faith in Christ, according to what the context shows in Genesis.  And it was not so specifically: nor does Paul represent it as such; for this was not his object.  He states it throughout as faith in God; it was believing the testimony of God; but that testimony embraced a PROMISE respecting Christ; so that it included the Saviour within its compass. We must remember that Paul's object is to establish this truth, - that righteousness is attained by faith and not by works; and that for this end he adduces (presents) the examples both of Abraham and David.  It was not his design to point out specifically the object of justifying faith.  We must keep this in view, in order to understand the reasoning of the Apostle in this chapter: it is the power and efficacy of faith, in opposition to all works, that he particularly dwells upon, and the gracious PROMISE of God was its object."

Calvin's Commentary - Romans - pp.156, 157 footnote 1

          aaron-We must remember that it is God who initially gives all of us the FAITH necessary to believe in Him and then to receive His gracious righteousness as our very own.  The contrast between works and faith is a bit more difficult to precisely explain.  I do not believe that the Apostle places the “efficacy of faith, in opposition to all works”, as our works for the Kingdom are the visible evidence of our progress towards our sanctification.

“But to him that works not, but believes on Him that justifies the ungodly, his faith is accounted for righteousness.  Even David pronounced blessing upon the man unto whom the Lord accounted righteousness apart from works.  Saying: Blessed are they whose iniquities are forgiven, and whose sins are covered.  Blessed is the man to whom the Lord will not account sin. Is this blessing then pronounced upon the Circumcision, or upon the Uncircumcision also?  For we say, to Abraham, his faith was accounted for righteousness.

"This `only' is not in the original, but is supplied by most commentators: yet it is not necessary, nor makes the meaning consistent with what follows in v. 10.  The (Kai) in the next clause is omitted in many copies; but if retained, it will not alter the sense.  We may render this part of the verse thus, `Come then this blessedness on the Circumcision, or even on the Uncircumcision?' Then in the tenth verse he answers in the negative, - that it was not to Abraham while `in Circumcision,' but while he was `in Uncircumcision.'  The reference is evidently to the first state of things, to the case of Abraham himself.  Abraham is supposed to have been justified by faith about fourteen years before he was circumcised."

Calvin's Commentary - Romans - pp.162, 163 footnote 1

aaron-It must be observed by the language of these passages, that God is detailing His eternal commitment to the complete incorporation of the uncircumcision into His Abrahamic Covenant of Grace: Which contains both the Circumcision of the Flesh Covenant—the Covenant of Bondage, and the hidden Covenant of Promise.  It is imperative that we grasp these specific truths that God has revealed here in the book of Romans.

"As Circumcision and Uncircumcision are alone mentioned, some unwisely conclude, that the only question is that righteousness is not attained by the ceremonies of the law.  But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks.  The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness.  Paul had said, that no one is blessed but he whom God reconciles to Himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment.”

aaron-See Rev.14:13; Jas.2:14-26; Rom.14:10; and 2Cor.5:10, as a rebuttal to “all are accursed, whose works come to judgment”.  It is clear in his comments that John Calvin is referring to the principal “by the works of the Law shall no flesh be justified in His sight”.  Which is surly true with respect to all salvation throughout all time, because all are saved by God’s grace through the finished propitiatory work of Christ on the cross—Jews and non-Jews alike. Ref.Rom.3:21-26 <**> 

“Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God.  But still, this is not enough, except remission of sins precedes all works, and of these the first was Circumcision, (?) which initiated the Jewish people into the service of God.  He therefore proceeds to demonstrate this also. We must ever bear in mind, that Circumcision is here mentioned as the initial works, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God's favor, but as a meritorious observance of the law: and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God.  We now see that the dispute is not about one rite; that is, every work to which reward can be due. * Circumcision then was especially mentioned, because it (??) was the basis of the righteousness of the law. But Paul maintains the contrary, and thus reasons: "If Abraham's righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before Circumcision, it then follows that remission of sins is not given for preceding merits." You see that the argument rests on the order of cause and effect; for the cause is always before its effect; and righteousness was possessed by Abraham before he had Circumcision."

Calvin's Commentary - Romans - pp.163, 164

aaron-(?) John Calvin made this statement—“Circumcision, which initiated the Jewish people into the service of God”, which is partially correct.  But the reality of the visible Circumcision of the Flesh Covenant—the Covenant of Bondage, was God’s institutional commanded visible initiatory rite for their initial membership into the visible side of the Abrahamic Covenant of Grace.

(??) So we must keep the eyes of our understanding fixed on the fact that visible circumcision was the commanded visible initiatory rite into the Abrahamic Covenant of Grace.  The initial visible symbol that would ultimately manifest the invisible Circumcision to our understanding as well—the Circumcision of the Heart.  I am convinced beyond any doubt whatsoever, that Abraham actually received his invisible Circumcision at the precise moment that he received God’s gracious righteousness through the Spirit of Regeneration.  That is, at his first encounter with God, Abraham received that blessed Circumcision of the Heart.

“How then was it accounted?  When he was in Circumcision, or in Uncircumcision?  Not in Circumcision but in Uncircumcision.  And (*$$) he received the sign of Circumcision; a seal of the righteousness of the faith which he had while he was in Uncircumcision. That he might be the father of ALL THEM THAT BELIEVE, though they be in Uncircumcision, that righteousness might be accounted unto them: And the father of (the) Circumcision to them who not only are the Circumcision, but who also walk in the steps of that faith of our father Abraham which he had in Uncircumcision.” (Rom.4:1-12)

aaron-It must be observed here that Abraham received the “seal of the righteousness of the faith” from God—Which is the Circumcision of the heart, approximately fourteen years before he received “the sign”—his physical circumcision of the flesh. <*>

  "In order to anticipate an objection, he shows that Circumcision was (*a) not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith.  And yet he (announces) at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in Uncircumcision. He then derogates or takes away nothing from it. We have indeed here a remarkable passage with regard to the general (**) benefits of sacraments.”

          (*a)aaron-This dialogue concerning Circumcision is like dancing on the head of a pin.  To clarify this matter, we must first understand that the visible circumcision of the flesh was not the SEAL!  Besides being the visible initiatory rite for membership in the Abrahamic Covenant, the visible circumcision of the flesh was the visible SIGN that was manifested to give us some understanding of God’s hidden invisible SEAL.

          (**)Did John Calvin really recognize some “general benefits of sacraments”?  Because of the confusion over the complex characteristics of sacraments, I seriously doubt that he ever allocated any real efficacy to the visible initiatory rites of Circumcision and Baptism.

($)“According to the testimony of Paul, they are seals by which the PROMISES of God are in a manner imprinted on our hearts, and the certainty of grace confirmed. And though by themselves (?) they profit nothing, yet God has designed them to be the instruments of His grace; and HE EFFECTS BY THE SECRET GRACE OF HIS SPIRIT, that they should not be without benefit in the elect.  And though they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and character: for though our unbelief may deprive them of their effect, yet it cannot weaken or extinguish the truth of God.  Hence it remains a fixed principle, that sacred symbols are testimonies, by which God seals His grace on our hearts. (**)As to the symbol of Circumcision, this especially is to be said, that a TWOFOLD GRACE was represented by it.  God had PROMISED to Abraham a blessed SEED, from whom salvation was to be expected by the whole world.  On this depended the PROMISE -"I will be to thee a God." (Gen.17:7)  Then a gratuitous reconciliation with God was included in that symbol: and for this reason it was necessary that the faithful should look forward to the PROMISED SEED.”

          ($)aaron-John Calvin rightly defines the efficacy of the visible sacraments as having a sealing quality—imprinting God’s grace upon our hearts.  (?)But Calvin immediately devalues the visible sacraments by stating—“by themselves they profit nothing”.  Now this may be true from the human perspective, but not where God is involved in the reconciliation process.  This error is simply the common sense conclusion that has been reached by many.  I would also add, that this erroneous conclusion has nearly wrecked the whole of their theology.  The base problem comes from the fact that most of these theologians see the distribution of God’s grace as going only to the elect—the invisible elect priesthood. 

(**)But then Calvin writes—“As to the symbol of Circumcision, this especially is to be said, that a TWOFOLD GRACE was represented by it.”  Now this statement is correct in every respect—the gracious visible initiatory rite of Circumcision for the Circumcision of the Flesh Covenant—the Covenant of Bondage, and the gracious invisible Circumcision—the initiatory rite for the invisible Covenant of Promise.  The main problem here is in the fact that these interpreters did not fully understand the coexistence of the visible and the invisible characteristics of Abraham’s covenants with God.

“On the other hand, God requires integrity and holiness of life; He indicates by the symbol how this could be attained, that is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious.  He therefore reminded Abraham by the external sign, that he was SPIRITUALLY to cut off the corruption of the flesh; and to this Moses has also alluded in Deut.10:16.”

aaron-We must be careful not read more into something than was really intended: Speaking of the ability to equate the symbolic removing of the flesh with Abraham’s awareness of the cutting off of the corruption of the flesh.  This assessment by John Calvin would have no direct support from Scripture and little genuine application in the light of the total depravity of man.

(*)“And to show that it was not the work of man, but of God, he commanded tender infants to be circumcised, who, on account of their age, could not have performed such a command.  Moses has indeed expressly mentioned SPIRITUAL CIRCUMCISION as the work of divine power, as you will find in Deut.30:6, where he says, "The Lord will Circumcise thine heart:" and the Prophets afterwards declared the same thing much more clearly.”

(*)aaron-John Calvin is once again amalgamating the visible with the invisible, which creates considerable confusion for all of His peoples.  One must understand that the circumcision of these eight-day-old infants had nothing whatsoever to do with the invisible Circumcision of the Heart.  The visible circumcision of these eight-day-old infants is more likely a demonstration of God’s absolute sovereignty in the gracious reconciliation of His peoples.  In that, it fully demonstrates the natural inability of man when coming into God’s Covenants.

(*)“As there are two points in baptism now, so there were formerly in circumcision; for it was a symbol of a new life, and also of the remission of sins.  But the fact as to Abraham himself, that righteousness preceded circumcision, is not always the case in sacraments, as it is evident from the case of Isaac and his posterity: but God intended to give such an instance once at the beginning, that (*b) no one might ascribe salvation to external signs.”

Calvin's Commentary - Romans - pp.164,165

Consequently, the point that is being overlooked here is the true representation of physical circumcision.  That visible circumcision was in all reality, the God established visible institutional initiatory rite that would bring the corporate peoples of God into full membership in the visible component of Abraham’s Covenants with God.  Then in addition to that initial visible initiation, it had an invisible character in view as well—the Circumcision of Heart: Which is an attribute that belongs to our Sovereign God, and its administration is still completely outside our human capacity or experience.  The bottom line of this matter is the fact that physical Circumcision was, as we know from the Scriptures themselves, the visible SIGN of the invisible SEAL of God's covenants with Abraham and his seed: Just as we now find recorded in Romans chapter four - verse eleven.  What John Calvin has overlooked here, is the fact that the invisible SEAL of his righteousness—the Circumcised Heart, was actually present in Abraham long before the visible SIGN was applied.

So once again, we must see that the visible Circumcision was in fact the necessary visible example of the invisible Circumcision of the heart: That Circumcision that is supernaturally performed by God's Holy Spirit on the hearts of all of God’s elect priests. 

aaron- God now shows us the universal character of His reconciliation, and the basis for this dramatic transition in His salvation program:

1. Romans chapter four has brought our father Abraham into view to show the relationship between this dispensation—the Christian era, and the visible and invisible Covenants of Grace that are the component parts of God’s Abrahamic Covenant of Grace.  The same Covenants of Grace that surly include the visible Circumcision of the Flesh Covenant—the Covenant of Bondage, and the invisible Covenant of Promise that would find its complete fruition in the lineage of Isaac and Jacob: Which is the same group that comprise the invisible Messianic Covenant line.  The one important aspect of this universal intent, was to show the fulfillment of God's original promise to Abraham: That he would be the father of many nations—that through Abraham’s Seed all the nations of the earth would be blessed.

Look again at these questions and answers:

Question-8} What did Abraham find according to the flesh?   If Abraham was justified by works, he has the glory not God. 

Question-9} What do the Scriptures say?  Abraham believed God, and it was accounted unto him for righteousness. 

Question-10} Is this blessing pronounced upon the Circumcision, or upon the Uncircumcision also?  To Abraham, his faith was counted for righteousness. 

Question-11} How then was it accounted?  When he was in Circumcision or in Uncircumcision?  Not in Circumcision, but in Uncircumcision.

Physical circumcision was the visible institutional initiatory rite into God’s Abrahamic Covenant of Grace and the designed visible sign of the invisible seal that Abraham had previously received—the invisible seal of God’s righteousness: The righteousness of the God given faith and regeneration that Abraham had previously received while he was still in a state of Uncircumcision.  These facts should constrain all of us to better understand the supernatural influence of God in the entire salvation process.  I believe that the invisible Circumcision—the Circumcision of the Heart, must be taken into account whenever we consider the context of this passage.  Abraham was to be the father of all of them that would ultimately come to believe in the God of creation.  So “all of them that believe” would be inclusive of all of God’s visible called corporate peoples as well.  Which would be inclusive of the institutional collective of visible Israel and the institutional collective of the visible Christian Church.  A compilation of the visible corporate peoples of God, as well as all of God’s invisible elect priests.  [Ekklesolia en Ekklesia]

This Scripture expressly shows us how and why we can now relate to Abraham as our true father.  Abraham, from the time that God’s Covenants of Grace were given to him in Gen.17, was to be the father of the visible Circumcision, the invisible Circumcision, as well as all of the world’s Baptized Uncircumcision who are being called by God.

Romans chapter four also presents the most definitive explanation for this dispensation of grace.  It clearly tells us that God had always intended to include the Nations within His reconciliation: That when He made His gracious covenants with Abraham, the Nations were, at that time, to be ultimately included.

2. It is also necessary that we walk in the faith of Abraham—our God given FAITH that carries all of us to our eternal reward.

3. This promise to Abraham did not come through the law.  Matter of fact, to demonstrate God’s matchless grace from beginning to end, the law must always be seen as being subordinate to GRACE within the make-up of Abraham’s Covenants with God.  For this cause it is of faith, that it may be according to grace, to the end, that the promise may be sure to all the seed. Ref.Eph.2:8

4. Now it (the Everlasting Covenant of Grace) was not written for Abraham's sake alone that it was counted unto him, but for our sake (we of the Church) also, unto whom it shall be accounted.  The "it" in v.23 can only be defined as the Everlasting Covenant—God’s Abrahamic Covenant of Grace.

The fact that the visible Circumcision and the Uncircumcision have become essentially equal in the eyes of God is no longer open for debate.

v.16 "Not only to those who are of the law (physical Israel), but also to those who are of the faith of Abraham, who is the father of us all."

v.17 "God who gives life to the dead (physical Israel) and calls those things that are not (the Nations) as if they were." prohibits even the suggestion of any separate consideration, or that any distinction be made between the visible corporate peoples of God: Jews and non-Jews—as well as historic Israel and the saints of today’s invisible Church.  Ekklesolia en Ekklesia

aaron- Chapter four of Romans, with all of its intricate details concerning the Everlasting Covenant of Grace, has become one of the most important sections of Scripture in the entire Bible.  When taken literally and in a straightforward manner, this Scripture confirms the foundational principles for the origins of our covenant relationship with God.

1. It speaks of Father Abraham as an individual, not as a nation.

2. It also shows the inclusiveness of God when He made covenant with Father Abraham: Through God's Covenant, Abraham was a Gentile who more or less became a Jew; Who was the Uncircumcision who ultimately became the invisible Circumcision and then the visible Circumcision.

aaron - We saw from the Deut.30:6 reference, that Calvin fully understood the prerequisite for the Circumcision of the heart: And that the Circumcision of the heart was a sovereign act of God alone.  The main problem that I now sense in this discussion, becomes evident when we attempt to blend /or amalgamate those things that are visible together with those things that are invisible: As well as our inability to discreetly distinguish between the two. 

To say that a thing is symbolic, and then to understand it and believe it as such, is a very difficult thing to accomplish.  The only way that one could ascribe a sovereign act of God to a symbol that is nominally performed by man, without clearly distinguishing between the two, is to possibly lack that complete understanding of the act or the symbol. 

To say that Abraham's righteousness preceded circumcision is to view circumcision only in its visible physical context. 

But when we begin to consider circumcision in its broader context—that is, to consider the invisible Circumcision as well—the Circumcision of the heart, we would surely be constrained from coming to such a conclusion concerning Abraham. 

Now if our understanding of regeneration is correct, we must conclude that Abraham's invisible Circumcision (his regeneration) absolutely coincided with, and served as an invisible seal of, his infused righteousness from God.  This fact would require us to gain that deeper understanding into the origin of Circumcision, and for us to understand that the Circumcision of the heart literally came first in the case of God’s elect peoples—such as Abel, along with Abraham, Isaac and Jacob.  One might conclude from Paul’s letter to the Galatians that the elect have their hearts circumcised while they were still in their mother’s womb. Ref.Lu.1:41 and Gal.1:15  This is not an easy matter for us to consider, but very necessary.  Observing both cases of its use: of that in Gen.17:10 and that in Rom.4:11, the word sign has the meaning of flag; beacon; evidence; indication; mark.  What I am suggesting here is that the visible circumcision was also intended as a sign; an indication of something hidden; a visible sign in demonstration of the invisible covenantal seal; a visible sign of the invisible Circumcision of the Heart.

Calvin continues on his Commentary of Romans:

"The word `sign' in this passage, seems not to mean an outward token of something inward...as it were, as a mark in the flesh. So MACKNIGHT renders it, `The mark of circumcision.'  That circumcision was a sign or a symbol of what was Spiritual, is evident: but this is not what is taught here. Circumcision is expressly called `a token,' or a sign, in Gen.17:11; but it is said to have been `a token of the covenant,' that is, a proof and an evidence of it.  The design of circumcision is expressed by the next word, - seal.  This sometimes signifies the instrument, 1Ki.21:8; and sometimes the impression, Rev.5:1: and the impression was used for various purposes, - to close up a document, to secure a thing, and also to confirm an agreement.  It is taken here in the latter sense; Circumcision was a `seal,' a confirmation, an evidence, a proof, or a pledge, `of the righteousness' obtained `by faith.'  We meet not with any distinct statement of this kind in Genesis: it is what the Apostle had gathered, and rightly gathered, from the account given us of what took place between God and Abraham." $$

aaron-First, physical circumcision was a visible sign that would enable us to comprehend the invisible seal.  The actual seal of the righteousness that God had instilled into Abraham by His regeneration at the time of their first meeting.  Just as regeneration does also now seal all of the elect throughout the Christian era—unto the day of redemption.  Sealed by this same Circumcision of our hearts. Ref.2Cor.1:22; Eph.1:13; 4:30  But then at the very same time, the institutional initiatory rite of physical circumcision must also be seen as the token of the visible component of the Abrahamic Covenant of Grace—the visible Circumcision of the Flesh Covenant—the Covenant of Bondage.  Then this same scenario would be applicable for baptism during the New Testament Christian era.  Water Baptism must be seen as the New Testament token for the visible component of the Abrahamic Covenant of Grace.  But the thing that is being missed by most commentators is the fact that the initiatory rites for the invisible Covenant of Promise are exactly the same for both the Old Testament and New Testament dispensations.

"Mark how the circumcision of Abraham confirms our faith with regard to gratuitous righteousness; for it was the sealing of the righteousness of faith, that righteousness might be imputed to us who believe.  And thus Paul, by a remarkable dexterity, makes to recoil on his opponents what they might have adduced as an objection: for since the truth and import of circumcision were found in an uncircumcised state, there was no ground for the Jews to elevate themselves so much above the Gentiles. But as a doubt might arise, whether it behooves us, after the example of Abraham, to confirm also the same righteousness by the sign of Circumcision, how came the Apostle to make this omission?

Even because he thought that the question was sufficiently settled by the draft of his argument: for as this truth had been admitted, that Circumcision availed only to seal the grace of God, it follows, that it is now of no benefit to us, who have a sign instituted in its place by our Lord. (??) As then THERE IS NO NECESSITY NOW FOR CIRCUMCISION, WHERE BAPTISM IS, he was not disposed to contend unnecessarily for that respecting which there was no doubt, that is, WHY THE RIGHTEOUSNESS OF FAITH WAS NOT (??) SEALED TO THE GENTILES IN THE SAME WAY AS IT WAS TO ABRAHAM." Footnote 1—p.166

aaron-(??)THERE IS!!! AND IT WAS!!!  Whether we are discussing the institution of Israel during the Old Testament dispensation or the institution of the Christian Church during the New Testament dispensation, regeneration seals all of the elect in the exact same way—with God’s Circumcision of the heart, by His Holy Spirit. Ref.Phil.3:3  But where visible circumcision was and is the established Old Testament institutional initiatory rite into the visible component of the Abrahamic Covenant of Grace, it should be understood that it is only the visible institutional initiatory rite that has been changed to water baptism for the called New Testament Christian Church.  Have you gotten it yet?  The Circumcision of the Heart is the only access into the invisible Covenant of Promise! Ref.Phil.3:3 <**>

"To believe in circumcision means, that the Gentiles, being satisfied with their own condition, did not introduce the seal of Circumcision: and so the preposition (dia) by, is put for (en) in." p.166

aaron-For any proper understanding here, this statement should read “the Gentiles, being satisfied with their own condition, did not introduce the visible sign of circumcision.”

aaron-I repeat, there is a huge misunderstanding about Circumcision not being the seal for the invisible segment of today’s Congregation.  This misunderstanding is the result of not discriminating between the complex characteristics of circumcision: first, the visible circumcision of the flesh, and secondly, the invisible Circumcision of the heart.  And understanding that the second Circumcision—the invisible Circumcision of the heart, is the only legitimate circumcision for the construct of God’s invisible priestly line: the only legitimate seal for Historic Israel, and consequently, the only legitimate seal as well for God’s hidden Covenant of Promise that includes the invisible Church of Christ as Jews, the Circumcision and Historic Israel.  Whenever we have a situation that involves multiple meanings for identical words, confusion naturally comes in on every side.  No one who has read the Bible would believe that physical circumcision is required or has any benefit for today’s Christian with respect to the visible Christian Church.  It is only the invisible Circumcision of the heart that is absolutely necessary for our membership in the hidden Israel of God.  Remembering that within the entire membership of what we have identified as the invisible Church, the identification by the Apostle Paul is unambiguous—"WE ARE THE CIRCUMCISION"! Ref.Phil.3:3 <**>

A clearer understanding of these complex identifications that were set forth in Rom.2:25-29 and Rom.9:6-8 are absolutely necessary for our theological progress.  Properly interpreting these complex definitions is essential before anyone can even hope to understand these very complicated issues that involve God’s visible dispositions and God’s invisible dispositions.

“For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.  For if they that are of the law are heirs, faith is made void, and the promise is made ineffective.  For the law works wrath, but where there is no law, neither is there transgression.” (Rom.4:13-15)

aaron-I would like to comment on “For if they that are of the law are heirs, faith is made void, and the promise is made ineffective.”  This passage, along with a number of other New Testament passages that seem to disenfranchise those of visible Israel—“they that are of the law”, is explaining more the selective membership within the Covenant of Promise and that the physical seed of Abraham would not be automatically included simply because of their physical lineage within the visible Abrahamic Covenant of Grace.  Paul is saying that if all of visible Israel was automatically included, then the Covenant of Promise would become completely “ineffective” and unnecessary, and our understanding of God’s elective GRACE would loose all if its meaning.

“13. For the PROMISE that he should be the heir of the world, was not to Abraham or to his SEED through the law, but through the righteousness of faith.

"The Apostle, in Heb.1:2, calls Christ the heir of all the good things of God; for the adoption which we obtain through His favor RESTORES to us the possession of the inheritance which we lost in Adam; and as under the type of the land of Canaan, not only the hope of a heavenly life was exhibited to Abraham, but also the full and complete blessing of God, the Apostle rightly teaches us, that DOMINION OF THE WORLD was PROMISED to him.  Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through His mercy and good-will His earthly benefits no otherwise than as pledges and earnests of eternal life, THEIR POVERTY does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions."

Calvin's commentary - Romans - p.169   

(aaron-I was wondering, what is this Reformed poverty that Calvin is commonly referring to?)

“For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed.  Not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.  (As it is written: A father of many nations have I made you.)  Before him whom he believed, even God, who gives life to the dead, and calls the things that are not as if they were.  Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken: So shall your seed be.”

aaron-This is the passage that most clearly explains the transition and fulfillment of God’s promises within the Covenants He made with Abraham.  It begins here with the conformation of Eph.2:8 as the means for the fulfillment of God’s promised Universal Reconciliation.  Abraham’s Covenants would now include all the world’s peoples, tribes, tongues, and nations. 

“And without being weakened in faith (Abraham) considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb: Yet, looking upon the promise of God, he wavered not through unbelief, but (was strengthened) through faith, giving glory to God, and being fully assured that (that) which He had promised, He was able also to perform.  Wherefore also it was accounted unto him for righteousness.” (Rom.4:16-22)

“16. Therefore it is of faith, that it might be by grace; to the end the PROMISE might be sure to ALL THE SEED; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us ALL,

(?)"Hence, also, we may easily learn, that grace is not to be taken, as some imagine, for the gift of regeneration, but for a gratuitous favor: for as REGENERATION IS NEVER PERFECT, it can never suffice to pacify souls, nor of itself can it make the PROMISE certain.”

aaron-(?)No?  I believe that regeneration, as it is a perfect work of God’s Holy Spirit, can in every respect fulfill its intended purpose.  It can and it does make the faithful PROMISE of God certain!  Even though the flesh continues to be subjected to its constant struggle with sin, and the individual may at times strain their relationship with God by going their own way, the soul of regenerated man cannot sin. Ref.Rom.7:14-25 <*>

“Though these words mean in another place those who, being absurd zealots of the law, bind themselves to its yoke, and boast of their (??) confidence in it, yet here they mean simply the JEWISH nation, to whom the law of the Lord had been delivered.  For Paul teaches us in another passage, that all who remain bound to the dominion of the law, are subject to a curse; it is then certain that they are excluded from the participation of grace.  He does not then call them the servants of the law, who, adhering to the righteousness of works, renounce Christ; but they were those Jews who had been brought up in the law, and yet professed the name of Christ.  But that the sentence may be made clearer, let it be worded thus, - `Not to those only who are of the law, but to all who imitate the faith of Abraham, though they had not the law before.'

The relative has the meaning of a causative particle; FOR HE MEANT TO PROVE, THAT THE GENTILES WERE BECOME PARTAKERS OF THIS GRACE, INASMUCH AS BY THE SAME ORACLE, BY WHICH THE HEIRSHIP WAS CONFERRED ON ABRAHAM AND HIS SEED, WERE THE GENTILES ALSO CONSTITUTED HIS SEED:"

Calvin's Commentary - Romans - pp.173-174

aaron-“All the seed” means the universal incorporation of the Jews and the Gentiles within God’s reconciliation.  It shows the inclusion of those who were of the law—the Jews, as well as those who were of the faith of Abraham—the Gentile believers: making Abraham the father of us all.  It would more than seem that the early Christian Church had a strong drive to exclude the first peoples of God from the Abrahamic Covenant of Grace—exclusive rather than inclusive.

 The Problem With Jewish Christianity

aaron-"Thy SEED" according to Gal.3:16 would represent CHRIST. 

“17. (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.”

aaron-This verse shows the full expanse of God's intended call when He told Abraham that he was to be the father of many nations.  The evident intent here was to extend this call far beyond the nations of Israel.  This “dead” that is being “quickened” is best defined in Rom.11:15: Where Paul tells us that the receiving of the efficacy of Christ’s atoning sacrifice by the visible Jews—past, present, and future, is in fact `life from the dead': As it will be fully manifested in the resurrection of the dead that is pictured in Mat.25.  Paul also tells us through this same passage, that `those things that were not', would be specifically defined as those believers from the Nations who respond to God’s call; the Christian Church, visible and invisible, that `are now called as if they were'.  That is, just as if they always were a part of God's family.  Then to be `called as if they were', would also mean that the invisible Christians of the Ekklesolia would have to be called by their historic names: Israel, the Circumcision, and Jews.

"The simple notion of calling, naming, regarding, or representing, is more consistent with the passage, and with the construction of the sentence: and the various modes of rendering it, which critics have purposed, have risen from not taking the word in its most obvious meaning.  The literal version is, `and who calls things not existing as existing.'  The reference is evidently to the declaration, `I have made thee the father of many nations.'  This had then no real existence; but God represented it as having an existence already. Far-fetched meanings are sometimes adopted, when the plainest and the most obvious is passed by."

Calvin's Commentary - Romans - pp.175-176 footnote 1

          aaron-This is simply the fulfillment of God’s earlier promises that were made early on in His Abrahamic Covenant of Grace.

“18. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy SEED be.      

"If we thus read, the sense is, that when there was no probable reason, yea, when all things were against him, he yet continued to believe. And, doubtless, there is nothing more injurious to faith than to fasten our minds to our eyes, that we may from what we see, seek a reason for our hope. 

We may also read, `above hope,' and perhaps more suitably; as though he had said that by his faith he far surpassed all that he could conceive; for except faith flies upward on celestial wings, so as to look down on all the perceptions of the flesh as on things far below, it will stick fast in the mud of the world. But Paul uses the word hope twice in this verse: in the first instance, he means a probable evidence for hoping, such as can be derived from nature and carnal reason; in the second, he refers to faith given by God; for when he had no ground for hoping he yet in hope relied on the PROMISE of God; and he thought it a sufficient reason for hoping, that the Lord had PROMISED, however incredible the thing was in itself."

Calvin's Commentary - Romans - pp.176-177

“Now it was not written for (Abraham's) sake alone that it  was accounted unto him, but for our sake (we of the Church) also, unto whom it shall be accounted; who believe on Him that raised Jesus our Lord from the dead, who was delivered up for our trespasses, and was raised for our justification.” (Rom.4:23-25)

"A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all. WE ARE by this passage, REMINDED OF THE DUTY OF SEEKING PROFIT FROM EXAMPLES RECORDED IN SCRIPTURE.  That history is teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided.

But as to doctrine, which it especially teaches, it possesses this peculiarity, - that it clearly reveals the providence of God, His justice and goodness towards His own people, and His judgments on the wicked.

What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belongs to the common father of the (!) faithful, on whom the eyes of all ought to be fixed...

But by saying, not on his account only, he seems to (announce), that it was written partly for his sake.  Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have His servants to be forever remembered, according to what Solomon says, that their name will be blessed. (Prov.10:7)  But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the ($) same manner?  This certainly would be a more appropriate sense.”

Calvin's Commentary - Romans - pp.182-184

$ “24. BUT FOR US ALSO, to whom it shall be imputed, if we believe on Him (GOD) that raised up Jesus our Lord from the dead;

aaron-Since Paul was the Apostle of the Gentiles, the "US" in the above Scripture would certainly represent the believing Gentiles who have found their way into God's Abrahamic Covenant of Grace.

“25. Who was delivered for our offenses, and was raised again for our justification.

Finally, Romans chapter four is perfectly summarized in verses 23 and 24:

"Now, it was not written for his (Abraham's) sake alone, that it was imputed to him (Abraham); But for us (Gentiles) also, to whom it shall be imputed, if we (Gentiles) believe on Him (GOD) that raised up Jesus our Lord from the dead."

aaron-Especially note the inclusiveness of Paul’s view forward.

THE ABRAHAMIC COVENANT OF GRACE

The Everlasting Covenant-Review

”NOW his father Zacharias was filled with the Holy Spirit, and prophesied, saying: Blessed is the Lord God of Israel, for He has visited and redeemed His people, and has raised up a Horn of Salvation for us in the house of His servant David, as He spoke by the mouth of His holy prophets, who have been since the world began, that we should be saved from our enemies and from the hand of all who hate us, to perform the mercy promised to our fathers and to remember His Holy Covenant, the oath which He swore to our father Abraham.” Lu.1:67-73

aaron-I would have to believe that the fulfillment of the promised Seed (which was JESUS), and the raising up of this Horn of Salvation (which was JESUS) in the house of His servant David, would satisfy the covenant oath that God had made with father Abraham.  The Holy Covenant absolutely contained the sworn oath!  The Holy Covenant is the sworn oath—the Good News—the Gospel: Where God, in fulfillment of His promise to father Abraham, is now opening wide the door of salvation to all peoples, tribes, tongues, and Nations. 

The Everlasting Covenant - The Covenant of Grace-

1. “I will establish My Covenant between Me and you (Abraham) and your seed after you, throughout their generations for an Everlasting Covenant.”  (Gen.17:7)

2. “You shall call his name Isaac and I will establish with him My Everlasting Covenant.” (Gen.17:19)

3. “The Covenant which He made with Abraham, and the oath unto Isaac, and confirmed the same unto Jacob for a statute, to Israel for an Everlasting Covenant.” (Ps.105:9 and 10)

4. Additionally, we are told in Gen.22:18; 12:3; 17:4; 26:4; Acts.3:25; and Rom.4:17a, that: “In your (Abraham's) seed shall all the nations of the earth be blessed.”

This same promise is also confirmed in these following verses:

a. “The Scriptures foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying: In you shall all the nations be blessed.” (Gal.3:8)

b. “That upon the Gentiles might come the blessing of Abraham in Christ Jesus.” (Gal.3:14a)

aaron-The establishment of the Everlasting Covenant in its origin, was never intended to be limited only to the nations of Israel.  Its initial intent was to be all-inclusive.  Each and every nation of the entire earth was to be given access to its benefits. 

Because of the foresight of the Scriptures, in that the Scriptures clearly tell us that God had always planned to extend His hand of salvation to the Gentiles, the good news was preached to Abraham: In your seed shall all the nations of the earth be blessed.

aaron-It is not at all the way that many suppose—that this blessed covenant could belong entirely to Abraham's physical offspring.  Unfortunately, many Christians throughout history have completely missed the point on this matter.  They have failed to see and to understand the original measure of God's redemptive plan.  That God's original redemptive plan—God’s Abrahamic Covenant of Grace, was designed to include all peoples, tribes, tongues, and Nations.

Question 1. Can we prove that the Covenant was universal in its origin?

Answer 1. YES!  The proof would lie in how God formally established the Covenants of Grace with Abraham.  Then as we view these passages, we can see that the universal intent was always there in that initial institution.  Now if we could accept the Scriptures at their face value, I am convinced we will all be able to understand and receive these clear teachings.

-Prediction-  

a. Gen.22:18 "and in your (Abraham's) seed shall all the nations of the earth be blessed; because you (Abraham) have obeyed My voice." 

b. Gen.12:3 "and I will bless them that bless you, and him that curses you will I curse: and in you (Abraham) shall all the families of the earth be blessed."

c. Gen.17:4 "As for me, behold, my covenant is with you (Abraham), and you (Abraham) shall be a father of a multitude of nations."

d. Gen.26:4 "and I will multiply your (Abraham's) seed as the stars of heaven, and will give unto your (Abraham's) seed all these lands; and in your (Abraham's) seed shall all the nations of the earth be blessed;"

aaron-We can plainly see from these Old Testament predictions, that Abraham's posterity was to reach far beyond the visible nations of Israel.  His extended family was to ultimately encompass each and every nation of the whole earth.  Then we find these same truths plainly confirmed in the New Testament:

-Conformation-

e. Acts.3:25 "you are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in your seed shall all the families of the earth be blessed." 

aaron-This Covenant blessing that was promised to father Abraham, was to be extended to all the earth’s nations through his seed—Jesus.

f. Rom.4:17a "(as it is written, A father of many nations have I made you [Abraham])"

g. Gal.3:8 "And the Scriptures, foreseeing that God would justify the Gentiles (the Nations) by faith, preached the gospel beforehand unto Abraham, saying, In you (Abraham) shall all the nations be blessed."

aaron-We can see by these last two verses, the clear conformation for the universality of God's promise to Abraham: That his posterity would be inclusive of some others also—even some from every nation of the world.

h. Gal.3:16 "Now to Abraham were the promises spoken, and to his seed.  He says not, And to seeds, as of many; but as of one, And to YOUR SEED, WHICH IS CHRIST."

aaron-It is here that the Apostle Paul rests his argument.  He openly states that God's complex Covenant with Abraham was also directed toward a particular Seed; That this invisible Covenant of Promise would find its full efficacy and manifestation in none other than the Blessed Seed, our Lord Jesus Christ.

Even though there is an obvious distinction between the institutions of visible Israel and the visible Christian Church, we will discover that all distinction within the Covenant of Promise is eternally removed.  And that dichotomy contains the precise riddle we are trying to work through in this paper. 

“As it is written: A father of many nations have I made you... Before him whom he believed, even God, who gives life to the dead (visible Israel), and calls the things that are not (the Nations), as though they were.  Who in hope believed against hope, to the end, that he might become a father of many nations, according to that which had been spoken: So shall your seed be.

aaron-The children of physical Israel, who were dead in sin, now have life with God through the finished work of Christ.  We Gentiles, who were not, because of this same finished work of Christ, are now, as if we always were—a part of God's family.  The universality of God’s reconciliation existed from the very beginning: Then Abraham's complex posterity was to be gathered out from each and every nation of the world.

Jesus, the light of the world-

-Prediction-

“Yes, He says, it is too light a thing that You (Jesus) should be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give You (Jesus) for a light to the Gentiles (the Nations), that You may be My salvation unto the end of the earth.”  (Ref.Isa.49:6)

-Conformation-

“I have set You (Jesus) for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth.” Acts.13:47

-Prediction-

“Jehovah says this: In an acceptable time have I answered You (Jesus), in a day of salvation have I helped You, and I will preserve You, and give You for a Covenant of the people.” (Ref.Isa.49:8a)

-Conformation-

2Cor.6:2 plainly tells us all, that “today is the day of salvation.”

-Prediction-

“I Jehovah have called You (Jesus) in righteousness, and will hold Your hand, and will keep You, and give You for a Covenant of the people (visible Israel), for a Light of the Gentiles.” (Ref.Isa.42:6)

-Conformation-

Simeon declares the identity and purpose of Jesus in Lu.2:25-32—“And behold, there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the Consolation of Israel: And the Holy Spirit was upon him.  And it was revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord's Christ (Anointed).  And he came in the Spirit into the temple: And when the parents brought the child Jesus, that they might do concerning Him, after the custom of the law: Then he (Simeon) received Him into his arms, and blessed God, and said: Now let Your servant depart, Lord, according to Your word, in peace, for my eyes have seen Your Salvation, which You have prepared before the face of all peoples: A light of revelation to the Gentiles (the Nations), and the glory of Your people Israel.”

aaron-It must be remembered that the Old Covenant was still in effect at the time of this revelation.

Simeon declared: Jesus, the fulfillment of God's promises:

(1) Jesus was the Consolation (Comforter) of Israel.

(2) Jesus was the Salvation of God unto all peoples.

(3) Jesus was the Light of the Gentiles (the Nations).

(4) Jesus was the Glory of Israel.

(5) Jesus was the Salvation of our God unto the end of the earth.

“The people that walked in darkness (the Nations) have seen a Great Light, they that dwell in the land of the shadow of death, upon them has the Light shined.” (Isa.9:2; Ref. Mat.4:16; Lu.1:79)

“Jesus spoke unto them, saying, I am the light of the world.” (Jn.8:12)

aaron-The Second Covenant, or New Covenant, must be seen as the consummation of God’s Abrahamic Covenant of Grace: As it is entirely by grace through faith, and that according to promise.  It is exactly the same now as Abraham received from God in Gen.17:1-27.  Both the visible Covenant of Grace and the invisible Covenant of Promise is efficacious by God’s grace through faith.

This Covenant of Grace is completely adequate for all: Not only that which is of the law (visible Israel), but also that which is of the faith of Abraham, who is the father of us ALL. 

Then we also (who have become a part of the invisible ELECT), are like Isaac was, children of promise; the invisible Congregation; the invisible Church; the Historic Israel of God.  Now some would wonder, what percentage of the visible Christian Church is a part of God’s invisible Christian Church?  My answer is, I have no idea!  That answer is completely in the hands of God.

Jesus did establish the New Covenant—

God’s Universal Reconciliation

“Now the God of peace, who brought again from the dead the Great Shepherd of the sheep with the blood of an Eternal Covenant, our Lord Jesus.” (Heb.13:20) (EVERLASTING and ETERNAL are identical words.)

“How much more shall the blood of Christ, who through the Eternal Spirit offered Himself without blemish unto God?  And for this cause He is the Mediator of a New Covenant.” (Heb.9:14a and 15a)

(Mediator = Reconciler; go between.)

Calvin writes: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb.9:15

“15. And for this cause he is the Mediator of the New Testament, &c.

<*>”He further records the virtue and efficacy of his death by saying that he paid the price for sins under the first covenant or testament, which could not be blotted out by the blood of beasts; by which words he was seeking to draw away the Jews from the law to Christ.  For, if the law was so weak that all the remedies it applied for expiating sins did by no means accomplish what they represented, who could rest in it as in a safe harbor?”

Calvin's Commentary - Hebrews - p.206

aaron-I am not convinced that John Calvin is, in all respects, viewing this verse in its proper direction.  Yes, the sacrifice of Christ fully satisfies the debt for the sins that were committed under the Old Covenant.  But I believe that this verse is speaking more about the universal character of Christ's sacrifice than about any specifics.  That is, it is because of the completeness of Christ's sacrifice on the cross that He became the Mediator.  Then it was through this blessed sacrifice that Jesus made propitiation for the sins of the world Ref.Jn.3:16:

First, He made propitiation for all of the transgressions that were bound-up under the First Covenant. Ref.Rom.3:25  Which is simply making reference to the bondage of sin that was and is experienced throughout physical Israel’s sojourn on this earth.  As we were previously told that His atonement was for "the Jews first", that the Scriptures might be fulfilled.  But for John Calvin to state “For, if the law was so weak that all the remedies it applied for expiating sins did by no means accomplish what they represented, who could rest in it as in a safe harbor?” is in a sense, a bit misleading.  All of these legal “remedies” that Calvin is referring to—the many sacrifices that are bound up in the Law with their intended efficacy for “expiating sins”, were in fact established by God Himself for that intended purpose.  I might even suggest that Christ’s complete atonement for sin upon the cross fully conveys the efficacy for all of the Old Testament sacrifices—“that by means of death, for the redemption of the transgressions that were under the first testament”. <*>

Then after that, the way of salvation was opened for others also: That even "they which are called (from among the Nations) might receive the promise".  This is the Good news—the gospel: In fulfillment of God’s Abrahamic Covenant of Grace, the door of salvation is now opened to all the peoples, tribes, tongues, and nations of the entire world.

They who are called, &c.  "The object of the divine covenant is, that having been adopted as children, we may at length be made heirs of eternal life.  The Apostle teaches us that we obtain this by Christ.  It is hence evident, that in him is the fulfillment of the covenant."

Calvin's Commentary - Hebrews - p.207

“But now He has obtained a ministry the more excellent, by so much as He (Jesus) is the Mediator of a better Covenant.” (Heb.8:6)

“But He (Jesus), when He had offered one sacrifice for sin forever, sat down on the right hand of God.” (Heb.10:12)

aaron-Jesus was the Eternal Sacrifice!  And through that Eternal Sacrifice – “Through His own blood, He (Christ) entered in once for all into the Holy Place, having obtained Eternal Redemption.” (Heb.9:12)

“Jesus, the Mediator of a New Covenant.” (Heb.12:24)

“Jesus, the surety of a better Covenant.” (Heb.7:22)

aaron-Jesus established the New Covenant at the last Passover supper.  Then we see that the New Covenant was consummated at the cross, activated at Pentecost.

“He (Jesus) took bread, and when He gave thanks, He broke it, and gave it to them (the disciples), saying: This is My body which is given for you, this do in remembrance of Me.  And THE CUP in like manner after supper, saying: "THIS IS THE NEW COVENANT IN MY BLOOD", that which is poured out for you. (Mat.26:26-28/Mk.14:22-24/Lu.22:19,20)

This New Covenant celebration is also confirmed to the Church in 1Cor.11:23-26—“For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which He was betrayed, took bread, and when He had given thanks, He broke it, and said: This is My body which is for you, do this in remembrance of Me.  In like manner also the cup, after supper, saying: "THIS CUP IS THE NEW COVENANT IN MY BLOOD", this do, as often as you drink it, in remembrance of Me.  For as often as you eat this bread, and drink this cup, you proclaim the Lord's death till He comes.” Amen. 

The New Covenant is the fulfillment of God’s Abrahamic Covenant of Grace

aaron-The Old Covenant and the New Covenants are extensions of the Everlasting Covenant that God had made with Abraham and his seed. Only God's Covenant with the nations of Israel, the provisions of the law given through Moses, were in a very limited sense, set aside /subjugated.

“For when God made (the) promise to Abraham, since He could swear by none greater, He swore by Himself, saying: Surely, blessing, I will bless you, and multiplying, I will multiply you.  And thus, having patiently endured, he (Abraham) obtained the promise.  Wherein, God, being minded to show more abundantly unto the heirs of the promise the immutability of His counsel, interposed with an oath: that by two immutable things, in which it is impossible for God to lie, we (the elect ones) may have strong encouragement, who have fled for refuge to lay hold of the hope set before us.” (Heb.6:13-15,17 and 18)

aaron-Here again, we see the prophetic Church in full view when God was making His promise to father Abraham.  God's original desire was to show us (the members of His universal Congregation) the unchanging nature of His counsel. That the members of His invisible Congregation, who are the joint-heirs of the promise, may have strong encouragement in this hope that is now set before us.

“Now to Abraham were the promises spoken, and to his seed.  He did not say: And to seeds, as of many, but as of One: And to your seed, which is Christ.  A Covenant confirmed beforehand by God, the law (the Old Covenant), which came four hundred and thirty years after, (the Covenant made with Abraham), does not annul, so as to make the promise of no effect.  For if the inheritance is of the law, it is no more of promise.  But God granted it to Abraham by promise.” (Gal.3:16-18)

aaron-The Abrahamic Covenant of Grace always has complete preeminence over the law.

“(Again): For not through the law was the promise to Abraham, but through the righteousness of faith.  For if they that are of the law are heirs, faith is made void, and the promise is made ineffective.” (Rom.4:13 and 14)

“By the works of the law, shall no flesh be justified in His sight.” (Rom.3:20a; Ref. Gal.2:16; 3:11; and Ps.143:2)

aaron-This New Covenant (Testament) has been in full effect since the last Passover supper, where it was introduced to the world by our Lord.  The New Testament is God's institutional instructions to the Christian Church for manifesting this final dispensation: The dispensation of God's unfavored grace toward all peoples.  God has, in fulfillment of His promise to Abraham, opened wide the door of salvation to all the nations of the entire earth.  "All in Christ"

When we read “For if they that are of the law are heirs, faith is made void, and the promise is made ineffective”, and “By the works of the law, shall no flesh be justified in His sight”, we should be constrained only to see the Law as becoming completely subordinate to God’s free and unmerited grace.  Whether you are of the Circumcision, the Uncircumcision, or the Baptism, you are saved by God’s GRACE!  Whether you keep the many feasts or not, you are still saved only by God’s GRACE!

“Now a mediator is not a mediator of one, but God is one.  Is the law than against the promise of God?  God forbid!  For if there had been a law given which could make alive, truly, righteousness would have been of the law.  But the Scriptures shut up all things under sin, that the promise by the faith of Jesus Christ might be given to (all) them that believe.”  (Gal.3:20-22)

aaron-This promise is intended for all Jews and all non-Jews alike.  This passage is also a conformation for the universal determination made in Rom.11:32.  There is no law that can make alive.  The law reveals sin.  [a] The law condemns.  [b] Grace forgives.

The Everlasting Covenant is confirmed to the Church

 “Even us (the members of the invisible Congregation), whom He (God) also called. Not from the Jews only, but also from the Nations.  As He said in Hosea: I will call them My people who were not My people, and her beloved, who was not beloved.  And it shall come to pass in the place where it was said unto them: You are not My people, there will they be called (children /or sons) of the Living God.” (Rom.9:24-26;  Ref. Hos.2:23 and 1:10)

aaron-This Scripture is being fulfilled right now, just as it has been throughout the entire Christian era.

“(Remember, it is) God who gives life to the dead, and calls the things that are not as though they were.” (Rom.4:17)

“(Remember also that) God has shut up all unto disobedience, that He might have mercy upon all.” (Rom.11:32)

“(Remember that you) who in time past were no people, but now are (you) the people of God. (1Pe.2:10)

aaron-Remember that, through the law, all the world is brought under God's judgment: But through the faith of our Lord Jesus Christ, all the world is brought to God's grace.  I do not believe in “UNIVERSALISM” as such, but I do believe in a form of “COVENANTAL UNIVERSALISM”.  If you are a part of the Covenants that God made with Abraham by your association within God’s established institutions, then you are saved by God’s free and unmerited grace through Christ’s finished propitiatory work upon the cross. <**>

(“Remember), this is the Covenant that I will make with them after those days, says the Lord: I will put My law on their hearts, and upon their minds also will I write them.  Then He says: And their sins and iniquities will I remember no more.” (Heb.10:16,17/Jer.31:33)

“(Remember that) the Holy Spirit bears witness.” (Heb.10:15)

“(Remember), that a death having taken place for the redemption of the transgressions that were under the First Covenant (VISIBLE ISRAEL); and they (THOSE OF THE NATIONS) that have been called, may receive the promise of the eternal inheritance.” (Heb.9:15b)

“(Remember), this is the everlasting life, that they should know You, the only True God, and Jesus Christ whom You have sent.” (Jn.17:3)

Covenant of Reconciliation

aaron-During the time of the Old Covenant, God, as a demonstration of the relationship that He desired to have with His whole creation, was dealing only with a select group of peoples—the institution of the visible nations of Israel: Guiding them and establishing them as examples for us today.  God, knowing that our nature is earthly, instructs us, because His desired purpose for us is Spiritual and heavenly.  Jesus, according to promise, came into the world as the fulfillment of God's Covenant with our father Abraham. 

This Second Covenant is a Covenant of Reconciliation, which is clearly seen when we take the Scriptures at their face value.  Literally

“(Again): That Jesus might create in Himself of the two (Jews and Gentiles), one new man, so making peace, and might reconcile them both (Jews and Gentiles) in one body unto God through the cross.” Eph.2:para.                    

“For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved in His life.  We also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” (Rom.5:10-11)

“For it was the good pleasure of God that in Jesus should all the fullness dwell, and through Him, to reconcile all things unto Himself, having made peace through the blood of the cross.  I say, whether things upon the earth, or things in the heavens.  And you, being in time past alienated and enemies in your mind and in your evil works, yet now has He reconciled in the body of His flesh through death, to present you holy and without blemish and unreprovable before Him.” (Col.1:19-22) 

aaron-ALL SALVATION throughout all time IS BY GRACE, GRACE, WONDERFUL GRACE!!!  We must not loose sight of fact that God has always dealt with His creation on the basis of HIS GRACE alone—Gen.17:1-27, and all of this grace freely flows out through Christ’s finished propitiation upon the cross.

“But we again rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.”

“Wherefore, if any man is in Christ, he is a new creation.  Old things are passed away, behold, they are become new.  But all things are of God, who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation: That is, that God was in Christ reconciling the world unto Himself, not accounting unto them their trespasses, and having committed unto us the word of reconciliation.” (2Cor.5:17-20; Ref.Rom.4:7 and 8)

aaron-Once again, ALL SALVATION IS BY GRACE, GRACE, WONDERFUL GRACE!!!

Why the Second Covenant was necessary

“For what the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh.” (Rom.8:3)

aaron-Jesus, through His finished propitiatory work upon the cross, has allowed us free access in spite of the condemnation against us in the Law.

“For there is an annulling of the foregoing commandments because of its weakness and unprofitableness.” (For the law made nothing perfect.) (Heb.7:18 and 19a)

aaron-This is precisely what I was referring to when I said that Christ’s finished propitiatory work had to supply all of the efficacy for the Old Testament sacrifices.  It is a fact that the Old Testament sacrifices, like Circumcision and like Baptism now, did not and does not convey any efficacy at all through the act itself.  Their entire efficacy, in both the Old Testament and the New Testament dispensations, flows out to God’s obedient Covenant peoples only from the finished propitiatory work of Christ upon the cross. <**>

“(For) the law, having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw near.” (Heb.10:1)

“According to that which is offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect.” (Heb.9:9)

aaron-Christ’s propitiation validates all of the “gifts and sacrifices” that were offered under the old economy, yet all of our perfection comes only through the perfect sacrifice that was made by our Lord Jesus.

aaron-Some in the Church postulate the reinstitution of the Old Covenant during a supposed millennial reign of Christ.  This interpretation is nothing more than vague speculation.  The Old Covenant (the law) was in a sense set aside because of its weakness and unprofitableness.  The Old Covenant was only a copy of the heavenly things: Some of the things we may find in the eternal kingdom.  Just as all of the Old Testament sacrifices for sin were given as a picture of the coming Eternal Sacrifice—the sacrificial Lamb of God the takes away the sins of the world.

Only two Covenants: Law and Grace

“For if the First Covenant had been faultless, then would no place have been sought for a Second.” (Heb.8:7)

“Then has He (Jesus) said, lo, I am come to do Your will.  He (Jesus) takes away the First, that He (Jesus) may establish the Second.” (Heb.10:9)

“Israel's minds were hardened, for until this very day, at the reading of the Old Covenant, the same veil remains, it not being revealed unto them, that it (the blinding veil) is done away in Christ.” (2Cor.3:14; Ref.Rom.11:7-10; 9:30-33; Ps.69:22, 23; Isa.6:9; 1Pe.1:1-13; 2:8; Acts.28:25-28)

“(In finding fault with the First Covenant), He said: Behold, the day is coming 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 I made with their fathers in the day that I took them out of the land of Egypt.  For they continued not in My Covenant. (Heb.8:8 and 9/ Jer.31:31 and 32)

aaron-We can clearly see the two Covenants pictured in the two major divisions of the Bible: The Old Covenant was the covenant of the law, and the New Covenant is indeed the manifested Covenant of Grace.  Covenant and Testament are identical Greek words.

The New Covenant was given to Israel first

aaron-This section is inserted because of the Premill/Pretrib’s forced interpretation of Acts.15:14-16.  They imply by their interpretation, that God first visited the Gentiles.  This speculation is absolutely wrong!  The gospel, the good news, the Word, by decree, went to the visible Jews [visible Israel] first.

“Unto you first, God, having raised up His Servant (Jesus), sent Him to bless you, in turning away every one of you from your iniquities.” (Acts.3:26)

“It was necessary that the word of God should first be spoken to you: Seeing that you thrust it (away), and judge yourselves unworthy to eternal life.  Lo, we turn to the Gentiles.” (Acts.13:46)

aaron-It would seem that the “eternal life” spoken of here is “eternal life” in its most definitive sense.  That is, this “eternal life” is referring to that “zao” life of Jn.5:25 that commences even while the recipient is still physically alive.  The individual soul is infused with “eternal life”. Ref.1Pe.1:3-23  It is this Jn.3:3 “born again” experience that instantaneously brings every elect individual into this elevated supernatural state. <**>

“Salvation is from the Jews.” (Jn.4:22)

“(Jesus' instructions to the disciples): These twelve Jesus sent forth, and charged them, saying: Go not into any way of the Gentiles, and enter not into any city of the Samaritans, but go rather to the lost sheep of the house of Israel.” (Mat.10:5 and 6)

“Jesus was sent to the lost sheep of Israel.” (Mat.15:24)

“They therefore that were scattered abroad upon the tribulation that arose about Stephen, traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to none except only to Jews.” (Acts.11:19)

“For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone that believes, to the Jews first, and also to the Greeks (and Gentiles).” (Rom.1:16)

NOW WITHIN GOD’S REVEALED INVISIBLE KINGDOM, ALL DISTINCTION BETWEEN VISIBLE JEWS, GENTILES, GREEKS, BARBARIANS, VISIBLE CIRCUMCISION, AND UNCIRCUMCISION, IS ETERNALLY REMOVED

“(Because) God is the God of the Jews and the Gentiles.” (Rom.3:29)

“(Now) there is no distinction, for all have sinned, and fall short of the glory of God.” (Rom.3:22 and 23)

“Charge both Jews and Greeks, that they are all under sin.  There is none righteous.” (Rom.3:9)

“The Scriptures (have) shut up all things under sin, that the promise by faith in Jesus Christ might be given to (all) them that believe.” (Gal.3:22)

Then within God’s invisible elect kingdom-

“There cannot be Greek and Jew, Circumcision and Uncircumcision, bond or free, but Christ is all, and in all.” (Col.3:11)

“There is no distinction between Jews and Greeks, for the same Lord is Lord of all.” (Rom.10:12)

“For in one Spirit were we all baptized into one body, whether Jew or Greek, whether bond or free.” (1Cor.12:13)

aaron-Those within the Church who continue to promote this distinction between the Jews, the Gentiles, Israel, and the Church, will generally agree—that within the Church, all distinction has been removed.  But they would also say that when this dispensation ends, the distinction that they promote will once again be evident.  This condition is necessary in their theology because of their speculated seventh dispensation, and is, in my opinion, completely erroneous.

Question 2. What did Abraham really represent?

Answer 2. God established Abraham as the father of all of the nations.  Abraham was to be the prime example of God's relationship with His creation.

a. Abraham was called a friend of God. 

b. God's relationship with Abraham was one of many steps that He has taken throughout the ages.  This was carefully done for the strict purpose of manifesting Himself to His whole creation.

Question 3.

(a) What did the term JEW represent? 

(b) Does the term JEW have any application in the New Testament Church?

          Answer 3

(a) JEW was the designation that God gave to the peoples that He has, through time and eternity, chosen to Himself.

(b) Yes!  JEW continues to this day to be the complex designation for both God's visible and invisible peoples.

TO BECOME PART OF GOD'S MANIFESTED INVISIBLE FAMILY AND KINGDOM

YOU MUST BECOME A JEW

“For he is not a Jew who is one outwardly, neither is that Circumcision which is outward in the flesh, but he a Jew who is one inwardly.”

          aaron-It is only God’s internal dispositions that make this hidden determination that qualifies that individual to become a participant in God’s hidden Kingdom.

Question 4.

(a) What is the exact reasoning behind CIRCUMCISION?

(b) Does the term Circumcision have application within the New Testament Church?

Answer 4

(a) Visible CIRCUMCISION is the designation for a required initiation that was mandated for every male in Abraham’s household, and thereafter—every eight-day-old male child was to be circumcised: Like Jesus was circumcised on the eight day of His earthly existence. 

Then to be elected into the invisible priesthood of God and His hidden Kingdom, each and every individual must be CIRCUMCISED by God Himself: they must have received that blessed Circumcision of Christ—the Circumcision of the Heart. 

(b) Yes! 

Special note: Physical circumcision, besides being one of God’s visible initiatory rites into His established visible institution called Israel, physical circumcision was also a visible example of an invisible condition that God had established as the required symbol for His invisible Messianic Covenant line: A physical example of a Spiritual condition.  We then understand that this same principle applies all the way back into the Old Covenant—even back to the Garden of Eden when God, because of Adam’s disobedience, removed Paradise from the visible realm and placed it in the invisible realm of the supernatural.  Yes, even during the time of the Old Covenant dispensation, God was also selectively applying this invisible Circumcision of the heart to His elect priesthood.

aaron-The members of the invisible Congregation—the hidden Israel of God—the invisible Church of God are:

(1) At peace with God, standing in His grace. 

(2) Children of the promise.       And/

(3) Abraham's seed, heirs according to promise.

“I say that Christ has been made a minister of the Circumcision for the truth of God: That He might confirm the promises given to the fathers, and that the Gentiles might glorify God for His mercy.  As it is written: Therefore, will I give praise unto You among the nations, and sing unto Your name; Rejoice, you nations with His people.  Praise the Lord, all you nations, and let all peoples praise Him.  Isaiah (also) says: There shall be a Root of Jesse, and He that arises to rule over the nations, on Him shall the nations hope.” (Rom.15:8-12; Ref.2Sam.22:50; Ps.18:40;117:1; Isa.11:10)

aaron-When the Scriptures say, “as it is written”: they are pointing to a prophetic conformation or fulfillment of an Old Testament Scriptural event.

          Isa.42:1/Mat.12:18—“Behold My servant, whom I uphold, My Chosen, in whom My soul delights: I have put My Spirit upon Him, He will bring forth justice to the nations.”

          aaron-We have seen God, within these Scriptures, making His Covenant with Abraham and his seed.  It is very clear, that God, even at that early time, fully intended to include all of earth’s Nations in His Covenant.

Not exclusive, but all-inclusive.

“[Remember]: For this cause it is of faith, that it may be according to grace, to the end, that the promise may be sure to all the seed. Not to that only which is of the law (visible Israel), but to that also which is of the faith of Abraham, who is the father of us all.  As it is written: A father of many nations have I made you.  Before him whom he believed, even God, who gives life to the dead (visible Israel), and calls the things that are not (the Gentiles) as if they were.  Who in hope believed against hope, to the end, that he might be the father of many nations.”  Romans 4:

aaron-This is that leveling process that we have discussed in other places.  Our Covenant relationship to Abraham gives us a legal share with those who are of the Law, and also places the visible Church on equal footing with visible Israel.  The institutions of visible Israel and the visible Christian Church are both God established institutions, through which, by the use of God’s commanded initiatory rites (Circumcision and Baptism), the visible creation has access to their invisible Creator.

TO BECOME PART OF GOD'S REVEALED INVISIBLE PRIESTHOOD AND HIDDEN KINGDOM,

YOU MUST BECOME THE CIRCUMCISION

“And the Circumcision that God requires is that Circumcision of the heart, in the Spirit, not in the letter.” (Rom.2:28 and 29)

aaron-To be a part of the invisible elect, God reminds us that the physical dispositions of man have no significance towards our entering into God’s invisible Kingdom.  As these passages now show us:                           

"neither is that circumcision which is outward in the flesh"  Rom.2:28b

aaron-The only circumcision that has any value within God’s invisible Kingdom, is the Circumcision of the heart.

"Circumcision is nothing, and Uncircumcision is nothing, but the keeping of the commandments of God." 1Cor.7:19

Then God continues to define the invisible Circumcision even further:

"you were also Circumcised with a Circumcision not made with hands, in putting off the body of the flesh, in the Circumcision of Christ." (Col.2:11)

"For we are the Circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.” (Phil.3:3,  Ref. Lev.26:41, Deut.30:6, Jer.4:4, and 9:26)

Question 5.

(a) What did the designation ISRAEL represent?  

(b) Does the term ISRAEL have any application within the New Testament Church?

Answer 5

(a) ISRAEL represented the corporate name assigned to both the visible and the invisible peoples of God.

(b) Yes!  The corporate name of the peoples of God has never changed.  It was ISRAEL in the Old Testament time, as it is still ISRAEL in this New Testament time.  Although Israel has a complex definition, we must understand the visible and the invisible characteristics of this title are always coexistent, and that these internal dispositions are the required qualifications for any participation in God’s hidden royal priesthood.

TO BECOME PART OF GOD'S REVEALED INVISIBLE FAMILY AND HIS HIDDEN KINGDOM

YOU MUST BECOME PART OF ISRAEL

“The word of God has not come to nothing, for they are not all Israel that are of Israel.  Neither, because they are Abraham's seed are they all children.  But in Isaac shall your seed be called.  That is, it is not the children of the flesh that are the children of God, but the children of the promise are counted for a seed.  (Rom.9:6-8; 8:14-17; 11:25-32)   Gal.6:16—“The Israel of God.”

aaron-This is making a sharp distinction between the visible and the invisible—the “children of the flesh” in distinction to the “children of God”.  Since we have had more than sufficient dialog on this complex definition of ISRAEL in our ARGUMENT section, we will not go any further than the Scriptures themselves at this time.

FINALLY, TO BECOME PART OF GOD'S REVEALED INVISIBLE FAMILY AND HIS HIDDEN KINGDOM

YOU MUST BECOME PART OF ISRAEL'S OLIVE TREE

“I say then, did Israel stumble that they might fall?  God forbid! But by their fall, salvation has come unto the Gentiles to provoke them to jealousy.  Now if their fall is the riches of the world, and their loss the riches of the Nations, how much more their fullness?  For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead? And if the First-fruit is holy, so is the lump.  And if the Root is holy, so are the branches.  But if some of the branches were broken off, and you, being wild olive (branches) were grafted in among them, and did become partakers with them of the Root and the fatness of the Olive Tree. (Rom.11:11-12, and 15-17)

aaron-Here, we see only one Olive Tree in view, the Natural Tree: and we also see the Gentiles being described as wild olive branches that are being grafted in among the natural branches.  This whole Olive Tree is to represent Historic Israel—the hidden Israel of God.

“You will say then, the branches were broken off, that I might be grafted in.  Well, because of their unbelief they were broken off, and you are standing by faith.  Be not high-minded, but fear.  For if God spared not the natural branches, neither will He spare you. Behold then the goodness and severity of God.  Toward them that fell severity, but toward you, God's goodness, if you continue in His goodness, otherwise you also shall be cut out.  And they (visible Israel /or the broken branches) also, if they continue not in unbelief, shall be grafted in. For God is able to graft them in again.  Into the Natural Olive Tree.” (Rom.11:19-24)

aaron-We must conclude by these Scriptures, that we are all positioned as broken branches.  Whether Jew or Gentile, we must all be grafted into the one and only Olive Tree, Israel's Olive Tree, the Natural Olive Tree, Jesus.  To become a part of God’s hidden Israel, you must be grafted into Israel’s olive tree and be specifically known by the royal titles of ISRAEL, THE CIRCUMCISION, AND A JEW.

The New Covenant Congregation is a new work of God - The Manifested Gospel

aaron-God has allowed us to understand the authenticity and complexity of all of these terms that we have been discussing: JEW, CIRCUMCISION, and ISRAEL.  That is, understanding that an added reality for these designations that God had set in place so long ago, has been hidden in God throughout the generations.  These are the enhanced designations that must now be openly manifested in and through the saints of Christ’s Church.  These are manifested truths about Old Testament realities: These represent the manifested invisible dispositions that God’s visible dispositions were intended to symbolize.

"The mystery which has been hid for ages and generations: but now has it been manifested to His saints,"  Col.1:26

"To make all men see what is the dispensation of the mystery which for ages has been hid in God who created all things;" Eph.3:9

Isa.42:6 speaks of Jesus: Where Jehovah gives Jesus for a Covenant of the people and for a Light unto the Gentiles.  v.9 speaks of these things—“Behold, the former things are come to pass, and new things do I declare: Before they spring forth, I tell you of them.”

aaron-The good news is the fact that God had always intended to expand His salvation program so as to incorporate the Jews and the non-Jews alike.  This action on the part of God would appear as a new thing to any First Century casual observer, and it is actually defined the same in the Scriptures.  But this new thing is, in all actuality, only the full manifestation and explanation of the fulfillment of God's master plan.  I am convinced that all of these things were ordered from the very beginning, and were an integral part of our discovery concerning the complexities of the Abrahamic Covenant.

Gal.6:15 calls it a new creature, speaking of the combining of the elect Circumcision and the elect Uncircumcision into the single designation of CIRCUMCISION—the invisible Circumcision of the heart.  "For neither is circumcision anything, nor uncircumcision, but a new creature." 

aaron- God, within this passage, is simply explaining the eternal value of the aforementioned physical attributes: That neither circumcision nor uncircumcision has any appreciable value toward our achieving the invisible Kingdom of God.  The new creature that is mentioned here is not completely new within God’s order of things, but it is only new to our current understanding.  What we mean, is that this “new creature” was always there from the very beginning, hidden in God.  Before the Gospel revelation, that is, before grace came to us, it was not fully manifested to the understanding of God’s peoples—as we were previously kept under the law—ignorant of these Spiritual revelations.

Eph.2:15 speaks of the same unity in the body, and calls it one new man created in Christ Jesus.  "For He is our peace, who made both (the elect Circumcision and the elect Uncircumcision) one, and broke down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandment contained in ordinances; that He might create in Himself of the two (the elect Jews and the elect Gentiles) ONE NEW MAN, so making peace; and might reconcile them both (the elect Circumcision and the elect Uncircumcision) in ONE BODY unto God through the cross, having slain the enmity thereby:"  Eph.2:14-16

aaron-We can understand by this passage, that God has now removed all of the road blocks that had previously stopped the Nations from coming into any covenant relationship with Himself.  There was a middle wall of partition that created an enmity, and there were ordinances that enforced that partition of separation.  What makes this so difficult, is the fact that these principles have been, in one sense, removed: That is, that the way into the Kingdom has now been opened for all.  Yet, in another sense, some of these same principles continue to be enforced: That is, God still requires His peoples to separate themselves from the works of darkness—"Come out from among them and be separate, say the Lord.”  2Cor.6:17  This subtle change here in the meaning, is what we are trying to communicate in these writings.  Yes, the nations of visible Israel; the visible Jews and the visible Circumcision, are the original peoples of God.  But in this present economy of grace, that initial hereditary limitation or restriction for accessing God’s covenants is no longer the case. 

For our sakes, in the grand scheme of things, physical Israel, the physical Jews, and the physical Circumcision, have been given the alien designation of UNCIRCUMCISION.  They have now been put on an absolute level with the Gentiles (the Nations).  Yet under this economy of grace, the Christian Church continues to be confused because God's chosen peoples that constitute His hidden priesthood are still known by the corporate name of Israel—the hidden Israel of God.  Then this elect hidden Israel of God is made up entirely of Jews—invisible Jews and the Circumcision—the invisible Circumcision.  As this is also confirmed in Eph.4:22-24, and Col.3:10 and 11.  Consequently, some confusion here is understandable.

1Cor.5:7 calls those of the body a new lump, even as we are unleavened.  "Purge out the old leaven, that you may be A NEW LUMP, even as you are unleavened.  For our Passover also has been sacrificed, even CHRIST."

aaron-Interestingly, the Apostle Paul uses an Old Testament reference in order to connect the New Testament Christian Church to the Old Testament peoples of God.  “For our Passover also has been sacrificed, even CHRIST” confirms the interconnection between the Old Testament Law and the New Testament Grace. 

aaron-In review: There continues to be much opposition to the institutional Church in the world today.  Many denominations disregard the commands of God in order to promote their own theological understandings.  This, my brothers and sisters, is to our shame.  Through many Scriptures, the Lord has spoken to us concerning our love of God and our love of the brethren.  But there can never be unity in the body of Christ, the Church, so long as we continue to disagree about the identification of God's peoples: The nations of Israel, the Jews, the saints in the Church.  Does God make distinction between His peoples?  We know those in the Congregation who would make that distinction between Israel and the Church: Supposing that God will deal with Israel in a future time and in different ways.  And we also know, that if we were to look at Israel just through the Old Testament, there is little doubt in those conclusions we might reach.  We will see a peoples, chosen by God and separated from the other nations.  But when we read the New Testament, this distinction and separation completely disappears from God's program of reconciliation.  The New Covenant established by our Lord and Savior, Jesus Christ, is to be the consummation of God's eternal program.  Jesus is that promised community salvation—that this is a truth for all of God’s peoples, “for while we were yet sinners, Christ died for us”.  My brothers and sisters, unity in the body of Christ, the Church, is not optional, it is a command of God—Enacted on better promises.

FOR THE CHILD OF GOD,

TO BE PART OF GOD'S REVEALED INVISIBLE FAMILY

1. They must become a Jew—a Jew on the inside, because this is the only Jew that God will accept into His invisible priestly line.

          2. They must also become the Circumcision, with the Circumcision not made with hands—the Circumcision of the Heart.

3. They must become part of Israel, and only the children of the promise are counted for a seed; part of the Israel of God.

          4. They must become as the natural branches in this Blessed Trunk—for they all must become part of the Natural Olive Tree.

With these facts in view, how can we distinguish between the members of the invisible Christian Church and the invisible Israel of God?  We cannot because they are all one body!

"But as many as received Him, to them gave He the right to become children of God, even to them that believe on His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jn.1:12 and 13, Ref. Phil.2:15, and 1Jn.3:1 and 2)

aaron-This need to distinguish between the institutions of the Church and Israel is the result of a larger problem: Pride and the inability to accept the Scriptures at face value. 

As we establish our interpretation of the Scriptures, we must not allow our understanding to dictate that interpretation.  This condition is evident in the theology of those who would futurize eschatology.  The teaching of a future enactment of the New Covenant, the Covenant of Promise, is without any sound New Testament support.  Dr. Scofield should have given more adherence to his own advice: “Never use a doubtful or obscure passage to contradict a clear and positive one.”  Rightly Dividing The Word Of Truth p.64.

THE TWO COVENANTS

(Extensions of the Everlasting Covenant)

    OLD           (Covenants/Testaments)         NEW     

    First Covenant                                 Second Covenant

    Visible/Invisible Israel                   Church/Invisible Israel

    Visible/Invisible Jew                     Church/Invisible Jew

    Visible/Invisible Circumcision        Church/Invisible- 

                                                         -Circumcision

      (Ex.19:5,6)                                     (1Pe.2:9,10)

    God's own possession                  God's own possession

    A holy nation                                   A holy nation

    A kingdom of priests                    A kingdom of priests

    Part of the Olive Tree                Part of the Olive Tree

    Natural olive branches            Natural/Wild olive branches

    The household of God                        "         "

    Children of promise                            "         "

    Fellow-citizens                                   "         "

    Sons of Abraham                                 "         "

    Members of the body                          "         "

    Sheep                                       Sheep/Another sheep

    Fellow heirs                                       "         "

    Children of God                                  "         "

See - www.the-abrahamic-covenant.info

AARON-SPECIAL NOTE:

CHAPTER FIVE "A REVIEW OF JUSTIFICATION AND CONDEMNATION",       

CHAPTER SIX "SIN AND US - JEWS AND GENTILES",

CHAPTER SEVEN "THE LAW AND US - JEWS AND GENTILES", and

CHAPTER EIGHT  "THE SPIRIT AND US - JEWS AND GENTILES"