The Blood Covenant

I will not violate My covenant or alter the Word that went forth from My lips.

Psalm 89:34

Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with
those who love Him and keep His commandments, to a thousand generations.

Deuteronomy 7:9

What is Biblical Theology?

Biblical theology is the study of the doctrines of the Bible, arranged according to their chronology and
historical background.

Biblical theology shows the unfolding of God’s revelation and outworking’s as it progressed through history.

Biblical theology helps us see the Bible as a unified whole, rather than as a collection of unrelated doctrinal
points.

Two of the most prevalent system of Biblical theology are Dispensationalism and Covenant Theology:

A Critique on Dispensationalism

Dispensation, the Greek words, used about twenty times in the NT, mean "to manage, regulate, administer,
and plan the affairs of a household."

This concept of human stewardship is illustrated in Luke 16:1-2, where the ideas of responsibility,
accountability, and the possibility of change are detailed.

Dispensationalism is a method of interpreting history that divides God’s work and purposes toward mankind
into different periods of time.

Usually, there are seven dispensations identified, although some theologians believe there are nine. Others
count as few as three or as many as thirty-seven dispensations.

The seven basic dispensations found in Scripture. The Dipensation of Innocence Gen 1:28-30, 2:15-17, the
Dispensation of Conscience Gen 3:8-8:22, The dispensation of Human Government Gen 8:20-11:9, the
Dispensation of Promise Gen 11:10 Exo 19:4, the Dispensation of Law Exo 19:5-John 19:30, the Dispensation of
Grace 1 Thess 4:13-18-The Day of Rapture, the Dispensation of Millenial Kingdom Revelation 20:1-10.

While certain aspects of dispensational theology have been present throughout church history, the system of
dispensational theology was not formalized until John Nelson Darby began teaching it in the mid-1800s that
eventually became popular in the days of Cyrus Scofield with the publication of the Scofield Reference Bible in
the early 1900s.

What are the dispensational assumptions that contradict basic, historic Christian teachings?

Dispensationalists tend in various degrees to deny that redemption through Christ is the basic unifying
purpose in Scriptures and to deny the basic continuity of God's plan of salvation in the Old and New
Testaments.

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 Dispensationalists hold Biblical revelation to be an interrupted progression in which God has two basic
peoples; the earthly seed Israel and the heavenly seed, the church.

This two people view of redemptive history can also lead to strong theorized dichotomies between law
and grace, between conditional and unconditional covenants, between earthly and heavenly purposes,
and between Jewish and Christian end time prophetic events

Covenant Theology

Covenant theology sees the relation of God to mankind as a compact which God established as a reflection of
the relationship existing between the three persons of the Holy Trinity.

The doctrine of the covenant was one of the theological contributions that came to the church through the
Reformation of the sixteenth century, undeveloped earlier, it made its appearance in the writings of Zwingli
and Bullinger, who were driven to the subject by Anabaptists in and around Zurich.

From them it passed to Calvin and other Reformers, was further developed by their successors, and played a
dominant role in much Reformed theology of the seventeenth century when it came to be known as covenant,
or federal, theology.

From Switzerland covenant theology passed over into Germany, and from there into the Netherlands and the
British Isles: Among its early and most influential advocates were, besides Zwingli and Bullinger, Olevianus
(Concerning the Nature of the Covenant of Grace Between God and the Elect, 1585), Cocceius (Doctrine of the
Covenant and Testaments of God, 1648), and Witsius (The Oeconomy of the Covenants, 1685). It was taken up
into the Westminster Confession Covenant Theology and came to have an important place in the theology of
Scotland and New England.

Definition of Covenant

What is a covenant? What are we talking about when we use the word covenant, and how do we define it?
Covenant can be defined as follows: a covenant is a chosen relationship in which two parties make binding
promises to each other. Several things can be said about this definition.

First, a covenant is a relationship, and that sets it apart from a contract.

Contracts also contain promises and obligations, but they are impersonal and non-relational.

Covenants stand apart from contracts because the promises are made in a relational context.

We are not surprised to learn, then, that marriage in the Scriptures is described as a covenant (Prov.
2:17; Mal. 2:14). In marriage a husband and a wife choose to enter a covenant relationship, and they
make binding promises to each other, pledging lifelong loyalty and faithfulness.

Second, a covenant is a chosen or elected relationship.

Once again, marriage serves as a good illustration: A husband and a wife choose to enter into the
marriage covenant.

By way of contrast, children and parents don’t enter into a covenant with one another, for they are
already bound together by their natural relationship, by their family bond.
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 A covenant is a chosen relationship with defined responsibilities made with those who aren’t already in
a kinship relationship.

Third, a covenant relationship includes binding promises and obligations.

We see this again in marriage, where spouses pledge themselves to each other.

They promise to be faithful until death, living out the specific conditions and responsibilities in a
covenant relationship.

Each party in the relationship pledges to carry out the stipulations or the requirements of the
covenant. Covenants, in other words, are mutual.

Still, not all covenants were alike in the ancient world.

In some covenants a person with more authority made a covenant with those having less authority and
power: Such was the case when a king made a relationship with his subjects. (Suzzerain and Vassal)

Readers of the Bible immediately think of God entering into covenant with human beings, for in this case we
have a superior entering into covenant with an inferior.

All covenants, then, aren’t precisely the same, and we need to keep this in mind while studying the covenants
in the Bible.

Examples of Covenants

We see a number of covenants between human beings in Scripture, and it should prove helpful to survey
them briefly so that we can see how covenants operated in the biblical world.

Both Abraham and Isaac had disputes with residents in Canaan over wells since water for flocks was in short
supply. In one case, Abraham made a covenant with Abimelech over a well so that he could use the well
without conflict (Gen. 21:24–32). Abraham and Abimelech made promises to one another and sealed their
promises with an oath (v. 31). Abraham also gave seven lambs to Abimelech to serve as a witness of the
covenant enacted. Isaac also disputed with the residents of Canaan over wells for his flocks (Gen. 26:14–33),
so a covenant was made between Isaac and Abimelech, which was sealed with an oath. They pledged not to
harm each other and ratified the covenant with a meal. In both cases, we see that two parties entered into a
formal relationship in enacting a covenant. They also made binding promises to each other, which were
ratified with oaths. The covenant, then, was conditional, and each party promised to abide by its stipulations.

In the book of Joshua the Gibeonites deceived Israel and made a covenant with them to avoid being destroyed
like the other inhabitants of Canaan (Josh. 9:3–27). Israel entered into the covenant relationship with the
Gibeonites, pledging to let them live and promising peaceful relations. The covenant was ratified with an oath
(v. 16). When Israel discovered that the Gibeonites had deceived them, some in Israel wanted to destroy
them, but the Israelite leaders protested that they could not break the covenant since they had sworn oaths to
the Gibeonites. If they transgressed the covenant stipulations, they would face the Lord’s wrath (vv. 18–20).

Covenant is a major theme in the Scriptures, warranting an examination of its role in the biblical narrative. If
we understand God’s covenants, we will have a solid grasp of the storyline and theology of the Scriptures.
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 The Covenant of Redemption:
According to covenant theology, the covenant of grace, established in history, is founded on still another
covenant, the covenant of redemption, which is defined as the eternal pact between God the Father and God
the Son concerning the salvation of mankind.

Scripture teaches that within the Godhead there are three persons, the same in essence, glory, and power,
objective to each other.

The Father loves the Son, commissions him, gives him a people, the right to judge, and authority over all
mankind (John 3:16; 5:20, 22, 36; 10:17-18; 17:2,4,6,9,24; Ps. 2:7-8; Heb. 1:8-13); the Son loves the Father,
delights to do his will, and has shared his glory forever (Heb. 10:7; John 5:19; 17:5).

The Father, the Son, and the Holy Spirit commune with each other; this is one of the meanings of the Christian
doctrine of the Trinity.

On this foundation covenant theology affirms that God the Father and God the Son covenanted together for
the redemption of the human race, the Father appointing the Son to be the mediator, the Second Adam,
whose life would be given for the salvation of the world, and the Son accepting the commission, promising
that he would do the work which the Father had given him to do and fulfill all righteousness by obeying the
law of God.

Thus before the foundation of the world, within the eternal being of God, it had been determined that
creation would not be destroyed by sin, but that rebellion and iniquity would be overcome by God's grace,
that Christ would become the new head of humanity, the Savior of the world, and that God would be glorified.

The Covenant of Works:

Having created man in his own image as a free creature with knowledge, righteousness, and holiness, God
entered into covenant with Adam that he might bestow upon him further blessing.

Called variously the Edenic covenant, the covenant of nature, the covenant of life, or preferably the covenant
of works, this pact consisted of

(1) A promise of eternal life upon the condition of perfect obedience throughout a probationary period;

(2) The threat of death upon disobedience; and

(3) The sacrament of the tree of life, or, in addition, the sacraments of paradise and the tree of the knowledge
of good and evil.

Although the term "covenant" is not mentioned in the first chapters of Genesis, it is held that all the elements
of a covenant are present even though the promise of eternal life is there by implication only.

Before the fall Adam was perfect but could still have sinned; had he retained his perfection throughout the
probationary period, he would have been confirmed in righteousness and been unable to sin.

Inasmuch as he was acting not only for himself but representatively for mankind, Adam was a public person,
His fall therefore affected the entire human race that was to come after him; all are now conceived and born
in sin.

Without a special intervention of God there would be no hope; all would be lost forever.

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The good news, however, is that God has intervened in behalf of mankind with another covenant.

Unlike the earlier covenant of works, whose mandate was "Do this and you shall live" (cf. Rom. 10:5; Gal.
3:12), the covenant of grace is bestowed on men in their sinful condition with the promise that, in spite of
their inability to keep any of the commandments of God, out of sheer grace he forgives their sin and accepts
them as his children through the merits of his Son, the Lord Jesus Christ, on the condition of faith.

The Covenant of Grace:

This covenant has been made by God with mankind.

In it he offers life and salvation through Christ to all who believe.

Christ is the mediator of the covenant of grace inasmuch as he has borne the guilt of sinners and restored
them to a saving relationship to God (Heb. 8:6; 9:15; 12:24).

He is mediator, not only in the sense of arbitrator, although that is the sense in which the word is used in I
Tim. 2:5, but in the sense of having fulfilled all the conditions necessary for procuring eternal salvation for his
people.

Thus Heb. 7:22 calls Jesus the "surety" or "guarantee" of the new covenant, which is better than that which
came through Moses.

Inasmuch as none can believe without the special grace of God, it is more exact to say that the covenant of
grace is made by God with believers, or the elect.

Jesus said that all those whom the Father had given him would come to him and that those who come would
surely be accepted (John 6:37).

Faith is the sole condition of the covenant, and even it is a gift of God (Eph. 2:8-9).

He will bestow on them the grace they need to confess his name and live with him forever; in humble
dependence on him for their every need, they will live in trustful obedience from day to day. (Eze. 11:19-20)

Herein is seen the close relation between the covenant of grace resting on the covenant of redemption: From
eternity the Father has given a people to the Son; to them was given the promised Holy Spirit so that they
might live in fellowship with God.

Within the context of this last passage repeated mention is made of God's promise to Christ and his people.
He will be their God and they will be his people.

Although the covenant of grace includes various dispensations of history, it is essentially one.

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 The Outworking’s of God’s Covenant throughout History:

The Creation (Edenic & Adamic) Covenant

“The LORD God took the man in the garden of Eden to work and keep it.”

Genesis 2:15

“I will put enmity between you and the woman, and between your offspring and her offspring; He shall bruise
your head, and you shall bruise his heel.”

Genesis 3:15

Creation Covenant can be viewed in two parts:

1. The Edenic: the time when man was still innocent of sin.
2. The Adamic: the time when man fell into sin and God’s grace was proclaimed.

The Details of the Edenic Covenant:

The Edenic Covenant in Genesis 1:26-30; 2:16-17

1. Mankind; male and female was created in God’s Image.

2. Mankind has dominion over all the animals.
3. Mankind was given the divine directive to reproduce and inhabit the whole earth.
4. Mankind to be vegetarian. (eating of meat established in the Noahic covenant: Gen. 9:3)
5. Eating the fruit of the tree of the knowledge of good and evil forbidden with death as its penalty.

Ruling as Priest-Kings

Adam and Eve were made in God’s image to rule the world as God’s servants and his sons, as priest and kings.

They were to mediate God’s blessing to the world as the king and queen of God’s creation.

The garden anticipates the tabernacle (Exodus 25–31) since God specially resided in the garden, as he later
dwelt in the tabernacle.

What made the garden so lovely was God’s presence with Adam and Eve; it was a place where Adam and Eve
enjoyed God’s fellowship and love.

We see a number of connections between the garden and the tabernacle and subsequently the temple.

(1) God was specially present in the garden and specially present in the tabernacle.

(2) The cherubim guarded the garden (Gen. 3:24), and the cherubim hovered over the ark in the
tabernacle (Ex. 25:18–22) and were also stitched into the curtains and veil of the tabernacle (Ex. 26:1,
31).

(3) Both the garden and the tabernacle were entered from the east (Gen. 3:24; Num. 3:38.
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 (4) The many-branched lampstand may symbolize the tree of life (Gen. 2:9; 3:22; Ex. 25:31–35), for
light was often associated with life.

(5) The verbs used in Genesis 2:15 are also used of the work of the Levites in the sanctuary (Num. 3:7–
8; 18:5–6). Adam was to “work” and “keep” the garden, and the Levites were to “work” and “keep” the
tabernacle.

(6) A river flowed from Eden and watered and fructified the garden, and so too a river flowed from
Ezekiel’s temple and made salt water fresh so that trees bore fruit (Gen. 2:10; Ezek. 47:1–12).

(7) Stones found in Eden, both gold and onyx, were also in the tabernacle (Gen. 2:11–12; Ex. 25:7, 11,
17, 31).

(8) It is likely that both the garden and the tabernacle were on a mountain, which was sacred land in
the ancient Near East. The Old Testament describes the temple as being on Mount Zion, and the
garden was probably elevated, for the river divided and became four rivers and thereby watered the
land. All this evidence supports the notion that Adam and Eve were to be priest-kings in the garden,
exercising God’s rule over the garden and mediating his blessing to the world while they depended
upon him for everything.

The Test

The man and the woman, however, were not to exercise their priestly rule autonomously.

They were ever subject to the will of God, and thus they were to rule under his lordship.

The Lord showered his goodness upon them by placing them in an idyllic garden with verdant trees
from which they were nourished, and the man and the woman were to reveal their submission to
God’s lordship by refusing to eat from “the tree of the knowledge of good and evil” (2:17).

If they consumed the fruit, they would experience death.

We have here both the condition of the covenant, and the curse that would come if the covenant was
transgressed.

It is clear from this account that Adam and Eve were called to perfect obedience. Partial obedience
would not suffice; one transgression would lead to death.

The covenantal requirement was clearly set forth, and the penalty for infringement was not hidden.

There was not only covenant cursing but also covenant blessing.

If Adam and Eve obeyed, they would enjoy life: The “tree of life” (2:9; 3:22, 24) anticipated the final joy
of human beings who know the Lord (cf. Rev. 22:2, 14, 19).

It seems fair to conclude that if Adam and Eve had passed the test, God would have, at some point,
confirmed them in righteousness.

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 Such a matter is speculative since the narrative doesn’t answer that question.

Still, it seems sensible to think that if Adam and Eve had continued to obey, they would eventually have
been confirmed in righteousness.

Since Adam and Eve disobeyed, the curses of the covenant came upon them.

More specifically, they experienced the death that had been threatened—they were separated from
fellowship with God.

When we consider all of Scripture, it is clear that the implications of Adam’s disobedience weren’t
limited to him and Eve.

We see in Romans 5:12–19 and 1 Corinthians 15:21–22 that sin, death, and condemnation spread to all
people because of Adam’s sin. The curses of the covenant weren’t limited to Adam and Eve alone; they
had a universal impact.

After the fall we see immediately the monumental consequences of Adam’s sin. Murder plagues the first
family as Cain slays Abel (Gen. 4:8).

Genesis 5 records the roll call of death in generation after generation, documenting the impact of
Adam’s sin on all those who succeeded him.

When we come to the time of Noah, sin’s triumph over humanity is indisputable.

Adam had unleashed a monster into the world. Hence, the early chapters testify to Adam’s
representational and covenantal role, even if they don’t articulate it in the same terms we find in
Romans 5:12–19.

The Adamic Covenant in Genesis 3:16-19

1. Enmity between Satan and Eve with her descendants.

2. Painful childbirth for women.
3. Marital strife.
4. The soil cursed.
5. Introduction of thorns and thistles.
6. Survival to be a struggle.
7. Death introduced.
8. Death will be the inescapable fate of all living things.

Although these curses are severe and inescapable, a wonderful promise of grace was also included in the
Adamic Covenant.

Speaking to Satan; God says: “I will put enmity between you and the woman, and between your offspring and her
offspring; He shall bruise your head, and you shall bruise his heel.”

Genesis 3:15 is often referred to as the Proto-Evangelicum or the first mention of the Gospel.

Here God promises that one born of a woman would be wounded in the process of destroying Satan.

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The “seed” of the woman who would crush the Serpents head is none other than Jesus Christ. Gal 4:4, 1 Jn 3:8

The Noahic Covenant

“When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every
living creature of all flesh that is on earth.”

Genesis 9:16

Man had been corrupt. (Gen 6)

The Sons of Man (a. Sons of Cain b. Fallen Angels) made an unholy union (Jude 6-7) with the daughters
of men (Daughters of Seth) and their offspring’s are the nephilims (a. Giants or b. Mighty Wicked Kings)

This invasion attempted to prevent the seed of the woman (Gen 3:15) or the lineage where Jesus
would be born into.

Only Noah kept his line pure (Gen 6:9) so God commanded Noah to build an ark (Gen 6:14) to preserve his
family from the global flood that was necessary to preserve the righteous lineage.

The Noahic covenant, found in Genesis 9:8-17, is the promise that God made to Noah and his descendants
after the flood which destroyed the world.

The details of the Noahic Covenant:

1. God made a covenant that He will never send another worldwide flood no matter how wicked mankind
becomes.

But this does not mean that God will never again destroy the earth, however.

He has promised to one day destroy the earth by fire in the terrible events known as the day of the
Lord. 2 Pet 3:10, Rev 20:9, 21:1.

2. As a sign to remind Noah and his descendants of His covenantal promise, God “set the rainbow in the
cloud. Gen 9:12-13.

The righteous lineage was spared from the wrath of God in the form of a great flood in the Noahic Covenant,
just as those who are in Christ that are saved from the “wrath to come”. 1 Thess 1:10

Noah and his family constituted a new beginning. Noah, like Adam, was in a garden, and like Adam he sinned
in the garden.

He planted a vineyard, got drunk, and lay naked in his tent (Gen. 9:20–21). Ham dishonored Noah in his
nakedness, and Ham’s son Canaan was cursed for Ham’s actions (vv. 22–25).

The new beginning under Noah was much like the first beginning. In the case of Noah and his family,
the sin residing in the human heart burst forth quickly.

God promised to preserve the world, but the world after Noah obviously wasn’t paradise, the new family
(Noah’s) had all the same problems as the old family (Adam’s).

Once again, a distinction is drawn between those who will be cursed and those who will be blessed (vv. 25–
27), and so here the promise of redemption is implied (cf. Gen. 3:15).

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 The Abrahamic Covenant
Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I
will show you. And I will make of you a great nation, and I will bless you and make your name great, so that
you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the
families of the earth shall be blessed.”

Genesis 12:1-3

God gave Abraham the rite of circumcision as the specific sign of the Abrahamic Covenant in Genesis 17:9-14

The details of the Abrahamic Covenant:

1. The Promise of Land. Genesis 12:1

2. The Promise of Descendants. Genesis 12:2

3. The Promise of Blessing and Redemption. Genesis 12:3

The covenant with Abraham plays a central role in the narrative.

Abraham is a kind of new Adam who is promised a kind of new Eden (Canaan).

The curses that descended upon the world through Adam would be undone through Abraham, as God
promised Abraham offspring, land, and universal blessing.

The offspring was Isaac, the children of Israel, and the Davidic king.

Still, the promise finds its culmination in Jesus Christ as the true son of Abraham (Gal. 3:16).

All those who belong to Jesus Christ by faith, whether they are Jews or Gentiles, are children of
Abraham.

The promise of land was fulfilled when Israel possessed Canaan under the leadership of Joshua and
Solomon, yet Israel lost the land and went into exile because of sin.

The promise of land was realized proleptically in the resurrection of Jesus Christ, for his resurrection
represents the arrival of the new creation, and it will find its final fulfillment in the new creation—the
new temple over which God and the Lamb will reign (Rev. 21:1–22:5).

We see some instances of universal blessing in the Old Testament, but this promise to Abraham is fully
and finally fulfilled in Jesus Christ through whom people from every tongue, tribe, people, and nation
are included in Abraham’s family.

The covenant with Abraham is both conditional and unconditional.

On the one hand, it is conditioned upon Abraham’s obedience, as we saw in a number of texts.

Only those who are circumcised are part of the covenant!

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 On the other hand, Genesis 15 clarifies that ultimately the covenant with Abraham is unconditional.

God went through the cut-up animals alone, signifying that he will see to it that the covenant is
realized.

The tension between the unconditional and conditional elements of the covenant is resolved in Jesus
Christ.

As the obedient one, he is the mediator of God’s covenant promises, and hence those who are united
to Christ are the true children of Abraham.

The covenant with Abraham has been fulfilled in the new covenant inaugurated by Jesus Christ, but
we shouldn’t make the mistake of thinking that the new covenant is simply an updating of the
covenant with Abraham.

There is a genealogical element in the covenant with Abraham (circumcision), which was left behind
when the new covenant was inaugurated.

The Mosaic (Israel) Covenant

‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to
myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured
possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy
nation.’ These are the words that you shall speak to the people of Israel.”

Exodus 19:4-6

The Mosaic Covenant is a conditional covenant made between God and the nation of Israel at Mt. Sinai given
through Moses. Exodus 19-24

God called His people to be obedient to His law (Exo 19:5), and the people agreed to the covenant when they
said: “all that the Lord has spoken we will do”. (Exo 19:8)

If Israel is obedient, then God will bless them, but if they diobey, God will punish them. (Deu. 28)

This covenant would serve to set apart the nation of Israel apart from all other nations as God’s chosen
people.

The content of the Mosaic Law is found in the Pentateuch or the first five books of the Bible:

1. Social / Judicial / Civil Law

These laws were specifically given for the time and place of the Israelites.

These includes everything from murder to restitution for a man gored by an ox and the
responsibility of a man who dug a pit to rescue his neighbours trapped donkey. Exo 21:12-36

Christians are not obligated to obey these laws.

2. Ceremonial Law

These are the statutes (hukkim) or the custom of the nation (chuqqa).
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 It consist of sacrifices, purification process, feast and festivals.

The sacrificial system did not really take away sins (Heb 10:1-4) its purpose is to foreshadow the
bearing of sin by Christ, the perfect high priest who has the perfect sacrifice (Heb 9:11-28)

Jesus is the fulfilment of the ceremonial laws therefore Christians are not commanded to observe
it. (Gal 3:23-25)

3. The Moral Law:

Contained the Decalogue or the 10 Commandments.

It was never intended as a means of salvation for man.

Since the Law demands an unattainable standard of absolute perfection, the real purpose of this
was to point man to Jesus for salvation.

These Laws are in perpetuity in the lives of true believers of Christ who has a new desire to obey
Him. (1 Jn 5:3, 1 Cor 11:25, 2 Cor 3:6, Heb 8:8, 13, 9:15, 12:24, Matt 22:34-40, 5:17-20, Jer 31:33

The covenant with Israel was gracious, for the Lord freed his people from Egyptian slavery.

In some ways, it was an extension of the covenant with Abraham and Adam, for Israel was called as
God’s son and as a kingdom of priests to display the righteousness of the Lord to the world as they
kept the covenant stipulations.

The covenant with Israel was patterned after suzerain-vassal treaties in the ancient Near East.
Blessings were promised for obedience and curses for disobedience.

Israel was called as a theocracy to live under Yahweh’s lordship, and that demanded the submission of
every member of the nation, for he had entered into covenant with the entire nation.

We see in the history of Israel that they failed to abide by the covenant stipulations, summarized in the Ten
Commandments, and thus they were sent into exile.

The prophets declared in covenant lawsuits, which detailed Israel’s violation of the covenant, that
judgment was coming.

Jeremiah and others, however, also prophesied a new covenant (Jer. 31:31–34), one in which the law
would be inscribed on the heart.

The covenant with Israel had a built-in obsolescence and focused on Israel as a nation; it did not
transform the heart of those who heard the covenant demands.

The prophets promised that a new day was coming, a new covenant would be realized, and thus there
would be a new exodus, a new David, and a new creation.

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 The Davidic Covenant
When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own
sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will
be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him
who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be
established forever.’”

1 Chronicles 17:11-14

The Davidic Covenant refers to God’s promises to David through Nathan the Prophet and is found in 2 Samuel
7 and later summarized in 1 Chronicles 17:11-14 and 2 Chronicles 6:16.

Other references to the Davidic Covenant are found in Jeremiah 23:5, 30:9, Isaiah 9:7,11:1, Luke 1:32, 69, Acts
13:34 and Revelation 3:7.

This is an unconditional covenant made between God and David.

The Covenant is summarized by the words:

House: Promising a dynasty in the lineage of David.

Kingdom: Refering to a people who are governed by a King.

Throne: emphasizing the authority of the Kings rule;

Forever: emphasizing the eternal and unconditional nature of this promise to David and Israel.

The Davidic Covenant focuses on several key promises that are made to David:

1. God reaffirms the promise of the land that He made in the first two covenants with Israel:The
Abrahamic and the Mosaic Covenants. (2 Sam 7:10)
2. God then promises that David’s son will succeed him as kingof Israel and that his son, Solomon,
would build a temple, v12-13.
3. Bu then the promise expands into an everlasting kingdom through another Son of David that would
rule forever and build a lasting house, v13-16, a reference to the Messiah. (Mat 21:9)

The Davidic Covenant was God’s promise to David that from his lineage will be born the Messiah that will
establish the eternal kingdom.

The covenant with David stands in continuity with previous covenants.

The rule over the world originally given to Adam would be realized through a Davidic king.

The promises of offspring, land, and blessing given to Abraham would be secured through the Davidic
ruler.

In a similar way the blessings promised in the Mosaic covenant would come to fruition under faithful
Davidic kings, but if they strayed from the Lord, then the curses would come.

Though some of the kings in Judah were godly, ultimately the curses of the covenant came upon the
people and their king, and the defection of the kings from the Lord played a decisive role.
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The covenant with David had both conditional and unconditional elements.

Since the covenant was conditional, kings who departed from the Lord were judged, and after the exile
we no longer see Davidic kings on the throne.

Despite the conditional elements, the covenant with David was ultimately unconditional.

God guaranteed a Davidic king on the throne, and this promise was reaffirmed by the prophets.

Still, the covenant promise would be fulfilled only by an obedient king, and the New Testament claims
that this person is Jesus of Nazareth.

We see in the New Testament documents that Jesus is consistently proclaimed to be the Messiah and
Lord as the crucified and risen one.

As David’s Son he is now reigning at God’s right hand and will come again to consummate his reign.
When he returns, all of God’s covenant promises will be fulfilled.

The New Covenant

The Blood Covenant

And likewise the cup after they had eaten, saying,

“This cup that is poured out for you is the new covenant in my blood.

Luke 22:20

Blood covenants is the highest form of covenant and ws not to be broken under any circumstances.

A blood covenant is also known as a covenant of friendship, for you were not considered as a friend unless you
were in a covenant. James 2:23, Proverbs 18:24

Jeremiah 34:18-19 speaks about this type of oath-making.

The ritual requires both parties involved to walk the path between slaughtered animals split in half.

This ritual communicated a self-maledictory oath saying: “ May this be done to me if I do not keep my oath”

Blood covenant in the Abrahamic Covenant:

God made a blood oath to Abraham when He established the Abrahamic Covenant with Him.

However this blood oath is unique, only God passed thru the split slaughtered animals. Gen 15:12, 17

Why? Because: “When God made His promise to Abraham, since there was no one greater for Him to
swear by, He swore by Himself” Heb 6:13-18

Blood Covenant in the Mosaic Covenant:

The Mosaic Covenant was also a blood covenant in that it required blood to be sprinkled on the
Tabernacle. He. 9:19, 21-22

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 In the Mosaic Covenant, the life and blood of the animals served as an atonement for the forgiveness
of the sins of people. Heb 10:4

But the blood of animals can never remove sin, it was only a temporary appeasement until the final
blood covenant was made by Jesus Himself. Heb 9:24-28

The Feast of Israel

Foreshadowing the New Covenant in Jesus Christ

The Feast of Passover

Pesach
Exo. 12:1-4, Lev. 23:5, Num. 9:1-14, 28:16, Deu 16:1-7
Celebrated during the 14th of the 1st month of Abib / Nisan or March / April

The Feast of Passover is celebrated during the barley harvest month as a memorial to God’s deliverance of the
Hebrew people from Egypt through Moses.

Because of the oppression of Egypt’s Pharaoh against Hebrew people, God sent 10 Plagues:

1. Water became Blood. Ex 7:15-25

2. Frogs. Ex 8:1-15
3. Lice. Exo8:16-19
4. Flies. Ex 8:20-32
5. Murrain. Ex 9:1-7
6. Boils. Ex 9:8-12
7. Hail. Ex. 9:13-35
8. Locust. Ex 10:1-20
9. Darkness. Ex. 10:21-29
10. Death of First Born. Ex 12:29-30

The primary purpose of the plague was to display God’s supremacy over all the false gods of Egypt.

Up until the 9th plague the Hebrew people have had nothing to do to avoid the plagues, now on the 10 th and
final plague they have to obey God’s command to be able to escape it.

God commanded every man on his household to:

1. Select a lamb without a spot on the 10th day. Ex 12:5

2. Observe the lamb for 5 more days to make sure it has no defect. Ex 12:3
3. Bring it to the doorstep at the evening of the 14th to be killed. Ex. 12:6
4. Paint its blood at the top and side of their doorpost. Ex 12:7
5. The lamb was to be roasted without breaking any of its bone. Ex 12:46
6. The entire lamb, even the inner parts, was to be consumed only within the house before dawn. Ex
12:8-9, 46
7. No uncircumcised person could partake of the Passover feast because circumcision was the outward
evidence that a person is in covenant with God. Ex 12:43-45

The blood of the lamb at the doorpost became the seal of salvation of the Hebrew people inside their houses
from the final plague of death.

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Since then, the Lord commanded the Hebrew people to commemorate the Passover by celebrating an annual
feast. Lev 23:4-5

The feast was atime of great joy, while sacrificing, they are singing the 113 th to 118th Psalm of David.

Later on, instead of killing lambs at the doorpost of their houses, the Hebrew people brought their
Lamb at the temple in Jerusalem.

Jesus Fulfils the Passover

Old Testament Foreshadowing Fulfilment in the Gospel Account

Six days before the Passover Jesus arrived at a village

-
near Jerusalem called Bethany. John 12:1

God commanded men from their household to select a The Next day, the 10th Jesus entered Jerusalem riding a
lamb without spot or blemish on the 10th day before the donkey while people took palm trees and hailed Him as
plague of death. Ex 12:5 King of Israel. John 12:12-19

Jesus authority was questioned or examined by Israel’s

God commanded that the Passover lamb must be
religious leaders (Matt 21:23-37, 22:15) and Pontius
observed for 5 more days to make sure that it has no
Pilate (John 19:4) during the 10th and 14th, 5 days before
defect. Ex. 12:3
the Feast of Passover.

Josephus the Jewish Historian wrote:

256,000 lambs were sacrificed in Jerusalem during the

The Lord Commanded the Hebrew people to feast of Passover in the year Jesus was crucified.
commemorate the Passover by celebrating an annual
They prepared the sacrificial lamb at 9am on the 14th
feast Lev.23:4-5
(Mark 15:25) then at 3pm while they were praising and
slaughtering the last lamb, Jesus the final Lamb of God
died on the cross (Mark 15:33-37)

Jesus leg was not broken to facilitate a quick death in

God commanded the Passover lamb was to be roasted accordance to the Sabbath preparation wherein dead
without breaking any of its bone and must be consumed bodies must not be left on the cross (John 19:31-36) Jesus
before morning. Ex. 12:45, 8-9, 46 gave His life and died that there is no need for His bone
to be broken. (John 19:33)

The blood of an animal sacrifice can only cover sin but could not take it away.

Isaiah 53 spoke of the suffering of a God-man lamb that would finally take away all our sins once and for all.

Jesus is the Passover Lamb who was sacrificed so that God’s judgment would pass over those who have
applied His blood by faith.

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The Feast of Unleavened Bread
Chag Matzah
Lev 23:6-8, Ex 12:8, Num 9:11

When God delivered the Hebrews from Egypt it happened so fast that they did not have time to cook their
bread as they usually did with leaven or yeast.

This feast serves as a memorial of their separation from their old life of bondage in Egypt.

Unleavened bread was to be eaten during the feast of Passover until the next seven days.

Jesus fulfils the Unleavened Bread

On the second Passover during Jesus ministry, He miraculously fed the multitude from 5 loaves of bread and 2
fish. John 6:1-13

Parallels of Numbers 11 and John 6 Affirming Jesus as the Fulfilment of The Feast of Unleavened Bread

Old Testament Foreshadowing Fulfilment in the Gospel Account

13
Where am I to get meat to give to all this people? For Lifting up his eyes, then, and seeing that a large crowd
they weep before me and say, ‘Give us meat, that we may was coming toward him, Jesus said to Philip, “Where are
eat.’ Num 11:13 we to buy bread, so that these people may eat?” John 6:5

Philip answered him, “Two hundred denarii[a] worth of

Shall flocks and herds be slaughtered for them, and be
enough for them? Or shall all the fish of the sea be
gathered together for them, and be enough for them?”
Num 11:22
bread would not be enough for each of them to get a
little.” 8 One of his disciples, Andrew, Simon Peter's
brother, said to him, 9 “There is a boy here who has
five barley loaves and two fish, but what are they for so
many?” John 6:7-9

Now the manna was like coriander seed, and its

appearance like that of bdellium. 8 The people went about
and gathered it and ground it in handmills or beat it in Our fathers ate the manna in the wilderness; as it is
mortars and boiled it in pots and made cakes of it. And written, ‘He gave them bread from heaven to eat.’” John
the taste of it was like the taste of cakes baked with 6:31
oil. 9 When the dew fell upon the camp in the night, the
manna fell with it. Num 11:7-9

And the people complained in the hearing of

the LORD about their misfortunes, and when So the Jews grumbled about him, because he said, “I am
the LORD heard it, his anger was kindled, and the fire of the bread that came down from heaven…. Jesus answered
the LORD burned among them and consumed some them, “Do not grumble among yourselves. John 6:41, 43
outlying parts of the camp. Num 11:1

13
I am the living bread that came down from heaven. If
Where am I to get meat to give to all this people? For
anyone eats of this bread, he will live forever. And the
they weep before me and say, ‘Give us meat, that we may
bread that I will give for the life of the world is my flesh.”
eat.’ Num 11:13
John 6:51

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Jesus pointed to Himself as the Bread of Life, John 6:32-33, 47-51, 53-58

The Bible symbolically associates leaven or yeast to sin.

The unleavened bread represents the working of God called sanctification, which enables the believer to live
a life separate holy life from the world just as the Hebrews were separated from the bondage of Egypt. 1
Thess 4:3-4, 2 Cor 3:18, Roma 12:1-2, 1 John 2:15-17, 1 Pet 2:11, 2 Cor 6:17

The Feast of First Fruit

Yom Habikkurim
Lev 23:9-14, Deu 26:1-10
Celebrated during the 16th of the 1st month of Abib / Nisan or March / April

The feast is held after the regular Saturday Sabbath, v11, on Sunday before any harvest is done.

The Hebrew people bring their first sheaves of the Barley Harvest and wave them before God.

The first fruit was the representative of the whole harvest and by offering it the whole harvest is consecrated
by God.

Jesus fulfils the First Fruit

In fulfilling the Passover Jesus was crucified. In fulfilling the unleavened bread He was buried. In fulfilling the
first fruit He was resurrected. Matt 8:1-6

Jesus fulfilled this feast when He resurrected from the dead marking the beginning of the harvest of sould who
have been set apart for God. 1 Cor 15:20-23

The feast of the first fruit teaches us about the resurrection of believers with Christ both spiritually and
physically. John 11:21-26, Rom 8:11, 1 Cor 15:51-58

If the first fruit are accepted the rest of the harvest would be acceptable; when Jesus offered Himself, He
consecrated the rest of the harvest of believers to the Father. Eph 1:6, Rom 11:16

The Feast of The Pentecost

Shavuot
(The feast of Weeks, Harvest or Day of First Fruit)
Lev 23:15-21, Ex 23:16, 34:22, Num 28:26
Celebrated during 1st of 3rd month of Sivan

Pentecost means fifty, it’s name was derived from the 50 day interval from the Feast of First Fruits.

During the feast, two loaves of bread made with fine flour and baked with leaven are waved before the Lord
as a thanksgiving offering and to express their dependence on God for their harvest and bread.

Late after the dispersement, the feast lost its significance as a harvest festival and celebrated as a memorial to
the time when God gave them the Law at Mt. Sinai.

Jesus fulfils the Pentecost

Jesus fulfilled the feast of the Pentecost when He was glorified and exalted to the throne of God from which
He sent the Holy Spirit upon His disciples during this feast.
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The feast of Pentecost celebrated the giving of the Law at Mt. Sinai through Moses.

The Hebrew people falsely believe that keeping the Law would make them righteous before God.

The purpose of the outpouring of the Holy Spirit during the feast is to empower believers to live a righteous
life and to become bold witnesses of Jesus Christ unto the world. Gal 5: 22-23, Acts 2:39, 10:44-47, 11:15-16

The Feast of Trumpets

Rosh Hashana
Lev 23:23-25
Celebrated during 1st of 7th month of Tishri or late September

The feast of Tabernacles is the last of the required feast seasons, it includes: The Day of Atonement and feast
of Booths.

Originally two silver trumpets were blown during the feast of Trumpets but they were later replaced by the
Shofar or Rams horn blown in remembrance of the ram that was sacrificed in the place of Isaac.

The main purpose of the feast of Trumpets was to announce the arrival of the 7th month in order to prepare
the people for the Day of the Atonement.

The feast of Trumpets signifies Christ second coming as it is associated with Trumpets. 1Thess 4:16

The Day of Atonement

Yom Kippur
Lev 23:26-32, Lev 16
Celebrated during 10st of 7th month of Tishri or late September/ October

On this day God judges the sin of the entire nation of Israel. V34

It was one of the day when the High Priest will go beyond the veil into the Holy of Holies with the blood of
sacrifice to be sprinkled on the Mercy Seat. V8

Before entering the tabernacle the High Priest was to bathe and to put on special garments v4. Then he would
sacrifice a bull and sprinkle it’s blood on the Ark of the Covenant as sin offering for himself and his family.

Then the High Priest will bring two goats;

One is to be sacrificed and its blood sprinkled on the covenant for the uncleanliness of the Israelites.
V16

The High Priest then will lay his hands on the head of the second goat to confess the wickedness and
rebellion of the whole nation of Israel before sending it into the wilderness carrying the sins of the
people which are forgiven for another year. V21, 30

Jesus fulfils the Day of the Atonement

Jesus was the High Priest that made atonement for the sins of people once and for all. Heb 2:17, 4:14, 5:6,
7:26-27, 9:7, 12, 2:9, 4:14-16, 10:1-12

Jesus appeased the wrath of God through His blood not for a year but once and for all. Rom 5:9

Jesus also atoned for our transgression that would no more be remembered. Heb 8:12, 10,17

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The Feast of Tabernacles
Sukkot
Lev 23:33-36, 39-43
Celebrated during 15th to 22nd of the 7th month of Tishri or October

During the 8 days of the feast, the Israelites would dwell in booths or tabernacles, tent, made from branches
of trees. Lev 23:40-42

The purpose of the feat is to remind the Israelites including every generation of their deliverance fro Egypt
wherein they dwelled in tents for 40 years. Heb 11:8-10

On each day of the feast they offer burnt offerings to the Lord.

The feast started on a Sabbath day of rest and ends on the 8 th day which is also a Sabbath day of rest.

As time passed, traditions grew up regarding the Feast of Tabernacles.

There are two rituals associated with the feast:

The Pouring of Water:

John 7:37-39

A golden container filled with water from the pool of Siloam was carried back in procession by
the High Priest into the temple.

As the procession came to the water gate on the south side of the inner temple court, three
trumpet blast were made to Mark the joy of the occasion as the people recited Isaiah12:3.

At the temple, while the onlookers watched, the priest would march around the altar with the
water container while the temple choir sang the Hallel of Psalm 113-118.

The use of water symbolized the blessing of adequate rainfall for crops.

The Pouring of Water:

John 8:12

During the feast of Tabernacles, four large lamps in the temples court of women are lit.

An exuberant nightly celebration took place under their light with people dancing through the
night and holding burning torches in their hands while singing songs and praises along with the
Levitical orchestra.

Jesus fulfils the Tabernacles

The significance of Jesus invitation centers in the fact that He was the fulfilment of the OT prophetic vision of
Ezekiel 47:1-9 and Zechariah 13:1, the One who provided the Living Water that gives eternal life to man. John
7:38, 4:10-11

Jesus also fulfils the OT promises of the “Light” of salvation. Isa 9:2, 42:6, 49:6, John 9:5; Acts 16:18, Eph 5:8-
14, 1 John 1:5-7, John 8:12

This feast of Tabernacles signifies the future time when Jesus Christ will rule and reign on earth on the New
Jerusalem with all people worshipping Him from all tribe, tongue and nations for eternity. Rev 21:9-27

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Conclusion

The new covenant represents the culmination of God’s saving work among his people.

God regenerates his people by his Spirit and renews their hearts so that they obey him.

He is their God, and they are his people.

The basis for such renewal is the cross and resurrection of Jesus Christ, for by his atoning death and
resurrection complete forgiveness of sins is achieved.

Hence, a new and bold access to God is obtained which wasn’t available in the old covenant.

The covenant with Israel passed away, and now the promise is fulfilled in the restored Israel, which
consists of both Jews and Gentiles.

Jesus is the last and second Adam who obeys where Adam failed, who brings his people into the new
creation so that they can reign with him as priest-kings (cf. Dan. 7:18, 22, 27; 1 Cor. 6:2; 1 Pet. 2:9; Rev.
1:6; 5:10; 20:6).

The promises of Abraham are fulfilled in the new covenant that Jesus brings, for he is the true offspring of
Abraham (Gal. 3:16), and all those who belong to him are the children of Abraham.

The land promise is fulfilled in an inaugural way in his resurrection and then in a consummate way in
the new creation.

A new world of peace and righteousness is coming in which God and the Lamb will reign!

God’s purpose in creating human beings to rule the world for God will be fulfilled in Jesus Christ and all
those who belong to him. In addition, the promise of universal blessing is fulfilled in the new creation,
for salvation now reaches every tribe, tongue, people, and nation through Jesus’s redeeming work
(Rev. 5:9).

The promise that David won’t lack a man on the throne is fulfilled in Jesus Christ. He reigns now from heaven
at God’s right hand as the son of David, as Lord and Christ (Acts 2:32–36).

And he will reign forever and ever over the new creation. “Amen. Come, Lord Jesus!” (Rev. 22:20).

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 Dispensationalism or Covenant Theology?

Two of the most prevalent systems of theology among conservative Christians are Dispensationalism and
Covenant Theology.

The simplest way to distinguish Covenant Theology and Dispensationalism is to note that each has a method
to view history and the unveiling of God’s plan therein.

Comparison of Covenant Theology & Dispensationalism

Covenant & Dispensations
Seven Dispensations:

Dispensation of Innocence: Gen 1:28-3:19

God has a single unchanging covenant with
Dispensation of Conscience: Gen 3:23-8:19
humanity which is revealed and understood in three
expressions:
Dispensation of Human Government: Gen 8:20-11:9
The Covenant of Redemption: Eph 1:3-14
Dispensation of Promise: Gen 11:10-Ex 19:4
The Covenant of Works: Gen 2:15-17
Dispensation of Law: Ex 19:5-John 19:30
The Covenant of Grace: Gen 3:15
Dispensation of Grace: 1 Thess4:13-18- to Day of
Rapture

Dispensation of Millennial Kingdom Rev 20:1-10

God’s People
Covenant Theology believes that God has one Dispensationalism believe that God has two people;
people, the Church, with two manifestations; Israel the OT earthly people of God and the Church
the OT and the NT saints. the NT heavenly people of God.
God’s Plan for His People
Dispensationalism believes that since God has two
Covenant Theology believes that since God has one people He also has two separate plans for each of
people, the Church, He also has one plan for them in these people. God has postponed His plan for Israel
all the ages. today in the Church age because they rejected Him.
His plan for Israel will resume on His return.
God’s Plan for Salvation
Covenant Theology believes since God has a single Dispensationalism believe that since God dealt with
unchanging plan with His people, there is one plan of man differently throughout the Dispensations, He
salvation: through grace by Faith in Christ fro the OT has different means of salvation for each
to the NT. dispensations.
The Place for Eternal Destiny for God’s People
Dispensationalism believe that the church will sit
Covenant Theology believes that since God has one
with Christ the King on His throne in the New
people and one plan for salvation, therefore He will
Jerusalem as He rules ovet he nations, while Israel
have one place in eternity for them
will continue as head of the nations.
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 The Birth of the Church
Dispensationalism believe
that the Church was born on the
Covenant Theology believes that the Church existed
Day of the Pentecost
prior to the NT era, even back to the OT period.
and that it did not existed before that
point of time in history.
The Purpose of Christ First Coming
Covenant Theology believes thae purpose of Christ Dispensationalism believe that the purpose of Christ
first coming was to establish His invisible kingdom first coming was to establish an earthly kingdom in
And not an earthy and visible one, fulfilment of the OT promises to Israel
The Postponement of the Kingdom
Covenant Theology has no concept of a postponed Dispensationalism believe that the Kingdom of Christ
kingdom because it does not believe Christ offered offered to the Jews at His first coming has been
the Jews a literal and visible kingdom at His first postponed because of the Jews rejection of their
coming. King.
The Church as the Work of God
Covenant Theology believes the calling out of an
Dispensationalism believe that the Church is a
elect people, that is the forming of the ekklesia has
secondary work of God and Israel is the primary.
always been God’s primary work.
The Fulfilment of the New Covenant
Covenant Theology believes that the promises of a
Dispensationalism believe that two new covenants
new covenant in Jeremiah 31:31 are fulfilled in the
were made for the Jews and the Church.
NT.
Eschatology: The Last Things
Dispensationalism believe that the second coming of
Christ fulfilling in manifold purpose consisting of:
Covenant Theology believes that the coming of Coming for His heavenly people the Church at the
Christ as the culmination of God’s one total plan; the secret rapture, then a seven year tribulation will
calling out of a people for Himself based on the break out, then His coming again (3rd time) to bring
Covenant of Grace; will lead immediately to the final judgment to the Christ rejecting nations followed by
judgment and eternal state. This view is an the millennial period or the literal 1000 years reign
Amillennial view of the second coming. which will then lead to the final judgment of all men
towards the eternal state. This is the Pre-Tribulation
and Pre-Millennial view of the second coming.

“God's covenant of grace in Scripture is one of those things that are too big to be
easily seen, particularly when one's mind is programmed to look at something
smaller.”

J.I. Packer
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