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 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 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 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 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.

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