|
 Covenant
by Allan Turner
The concept of covenant is significant in business, social,
political, and religious relations. According to Webster's New
Collegiate Dictionary, "covenant" is "1: a formal, solemn, and
binding agreement: Compact 2a: a written agreement or promise
usually under seal between two or more parties especially for the
performance of some action." A covenant then is a binding agreement
between individuals or groups of individuals. This is the meaning of
the word as it was used in the case of Isaac and Abimelech (Genesis
26:28ff.), and Laben and Jacob (Genesis 31:44). The main object of
such early agreements was the promotion of peace. In fact, the
Scriptures refer to just such cases as "covenant[s] of peace"
(Numbers 25:12; Isaiah 54:10). The word "covenant," as it developed,
actually became equivalent to peace. Conversely, a "broken covenant"
symbolized war (I Kings 15: 19).
Although covenants were made for mutual support and protection (II
Samuel 3:12, 13), the fulfillment of common obligations to third
parties (II Kings 11:17), and even in submission to a superior
enemy, which obligated both parties (I Samuel 11:1; I Kings 20:34),
it is the covenant between kings and their subjects that we wish to
give special attention in this study. Duties, obligations, or
services required of subjects by a sovereign were the special
concern of a covenant called "a suzerainty." Understanding this is
the key to understanding the use of the word covenant in the Bible.
The suzerainty addresses the relationship between God and His
people.
Religion And Covenant
"Religion" literally means the bond that unites man to God. This is
exactly the biblical concept. Religion is constantly represented as
the observance of a covenant with God (Deuteronomy 29:12; Jeremiah
31:1,31,33). Those in a covenant relationship with God are described
as being at peace with Him. Those who are not in a covenant
relationship with God are portrayed as being at war with Him. As
long as the Jews practiced true religion under the covenant made at
Sinai, they were to receive the blessings of God, but if they broke
it they were to be cursed (Deuteronomy 11:28-32; 30:10,15,19).
Breaking Covenant
Although the covenant Jehovah made with Israel was described as
"perpetual" and "everlasting," we understand these adjectives to be
representative of what could have been. As long as the conditions of
the covenant were met, the covenant would be in force. The
covenant's perpetualness or everlastingness could only be destroyed
by a breach of the covenant. Historically, the everlasting covenant
Jehovah made with Israel was broken. Because we already know the
integrity of God would not allow Him to violate His part of the
covenant, we realize it must have been broken by Israel (Deuteronomy
31:16,17,20; Isaiah 24:5,6). In Hebrews 8:7 & 8, the Hebrew writer
wrote: "For if that first covenant had been faultless, then no place
would have been sought for a second. Because finding fault with them
[God said he would make a new covenant]." By breaking the
everlasting covenant, Israel declared itself to be at war with God.
The fact that He continued to honor His end of the covenant, as much
as He could under the hostile conditions that existed under the
violated covenant, is only indicative of His integrity. Israel
rejected the sovereignty of God and had to pay the penalty for being
at war with Him. The destruction of the Jewish nation was not a
pretty sight, but it was a fate that nation had brought upon itself
by breaking the covenant and declaring war on God.
A New Covenant
In the midst of the hostilities between Israel and God, the Lord
announced His plans for a "new covenant" (Jeremiah 31:31-34). As a
manifestation of His great love, this new covenant was to be an even
better covenant" with "better promises" (Hebrews 8:6). To insure its
success, the mediator of this covenant would be none other than the
Son of God Himself. In the end, no mediator ever gave more to insure
any treaty (Romans 5:6-10). It was through this new covenant that
those of us who where alienated and enemies could be reconciled to
God (Colossians 1:21-23). But notice that even under this new
covenant there were conditions that had to be met. We can continue
to be reconciled by this new covenant so long as we "continue in the
faith grounded and settled, and be not moved away from the hope of
the gospel" (verse 23). Under this new covenant, we can never fall
from grace or the promised blessings of God if we add to our faith
certain prescribed things (II Peter 1:10). Under this new covenant,
we will continue to be cleansed by the blood of Christ if we
continue walking in the light (I John 1:7). This walking in the
light is conditioned upon our confessing our sins (I John 1:9). We
must never forget the conditions of this "peace" that now exists
between God and His people through the New Testament or Covenant.
A Sealed Covenant
It was, and still is, the practice of sovereigns to place their seal
upon a written covenant or treaty. In addition, parties of a
covenant were often required to provide something of value to prove
their sincerity. This "proof" was called the "earnest." As we are
the "epistle[s] of Christ" (II Corinthians 3:3), it should not
surprise us that the Holy Spirit is given to each Christian (cf.
Acts 5:32; Galatians 4:6) as a seal or earnest of God's willingness
to carry out His part of the covenant (Ephesians 1:13; 4:30). Some
have erroneously thought that because we are sealed it is impossible
for us to be eternally lost. This is the same idea Israel had under
the Old Covenant (Isaiah 59:1-2). They had fallen from God's grace
and instead of blaming themselves, they wanted to blame God. This is
exactly analogous to those who preach "once saved, always saved"
today. Instead of placing the blame for "falling from grace" on
themselves, they want to blame it on God. These people need to
understand that although God gave His Spirit to Saul (I Samuel
10:10), when Saul disobeyed Him, God took His Spirit back (I Samuel
28:15,16).
As we walk circumspectly in this New Covenant today, let us not
forget that if we are to continue to be at peace with God, then
there are conditions to be met. ~
|
|
 Grace
and Righteousness
by Forrest D. Moyer
It seems to me that so many members of Christ’s body have a grave
misconception of the role of grace in our right-standing with God.
Because of this many feel insecure in their relationship with God.
They tend to rely on their own righteousness, and, realizing their
frailties, imperfections, and short-comings, lose heart or become
fearful that they might miss Heaven. The fact of our imperfection is
precisely why God’s grace is provided and why it is so valuable in
our lives.
Why Law Cannot Produce Righteousness
In a law system such as we see in the Mosaical age, absolute
obedience is required in order to produce righteousness. “For as
many as are of the works of the Law are under a curse; for it is
written, ‘Cursed is everyone who does not abide by all things
written in the book of the law, to perform them.’ Now that no one is
justified by the Law before God is evident; for ‘The righteous man
shall live by faith.’ However, the Law is not of faith; on the
contrary, ‘He who practices them shall live by them’” (Gal.
3:10-12). Those who feel that right-standing comes only by
law-keeping (any law) must face up to the consequences of their
choice. That choice demands total and perfect law-keeping. “So you
shall keep My statutes and My judgments, by which a man may live if
he does them” (Lev. 18:8). If you miss one little point, you are a
law-breaker (See James 2:10). Now, if you are a law-breaker, you are
a sinner and are not “righteous” and cannot stand before God, but
are under a curse (v. 10 above). “Cursed is he who does not confirm
the words of this law by doing them” (Deut. 27:26).
What Can Forgive Sin?
Law cannot forgive sin. You will have to rely on something other
than law to have right-standing. The fact is that no one perfectly
keeps the law (except Jesus). For that reason, “no one is justified
by the law before God.” It is this realization of our falling short
that often makes us miserable in our religion because we feel that
we must render perfect obedience to be right, but we don’t!
If we cannot obtain right-standing by law-keeping, then by what
means does it come? Enter the grace of God. You see, God loved us
even when we were sinners (Rom. 5:6-9). That love provided a way
through Jesus Christ who came and who died in our place and for our
sins. “Christ redeemed us from the curse of the Law, having become a
curse for us” (Gal. 3:13). But how do we gain access into this grace
and thus obtain righteousness? The answer is plain. It is by faith.
Our text above says, “The righteous will live by faith.” Or to put
it another way, “The man who is right with God by faith will live.”
Paul stated it this way, “Therefore having been justified by faith,
we have peace with God through our Lord Jesus Christ, through whom
also we have obtained our introduction by faith into this grace in
which we stand” (Rom. 5:1-2). The way of faith takes God at His
word. It trusts Jesus and His sacrifice to take away our sins. When
my faith leads me to genuine repentance and to a burial with Him in
baptism, it is His blood that forgives and gives me a right-standing
that I have not earned and do not deserve. Actually, what I have is
an imputed righteousness (Rom. 4:5-8). It is not of debt but of
grace that I am declared righteous. And, I might add, it is this
grace which continually provides the blood of Christ by which I can
daily stand in righteousness before God and have fellowship with Him
(1 Jn. 1:7).
Paul speaks of the “righteousness of the law” (Rom. 8:4). That is,
the righteousness which was demanded by the law and could only come
by perfect law-keeping. Paul says that this right-standing that
perfect law-keeping could have produced can be fulfilled in us. How?
Remember, it doesn’t come by perfect obedience. Then how? By grace
on God’s part and by our faith accessing that grace. When my faith
leads me to repent and be baptized and to “walk according to the
Spirit” (Rom. 8:4), then I have full faith that God’s grace accepts
“such a worm as I” (Ps. 22:6). Truly, I can praise Him for imputing
to me a righteousness which I have not earned and be as Abraham of
old, who “believed God, and it was reckoned to him as righteousness”
(Rom. 4:3).
One other thought: God’s grace is not a license to sin. I cannot
reason that since I am saved by grace that it doesn’t matter whether
I try to follow His will or not. His will was given for the purpose
of our striving to follow it in our lives. Our faith takes Him at
His word and seeks to walk in His way so long as we live.
Understanding His grace helps to have full assurance as we walk
humbly with our God. (1989) -- Forrest D. Moyer, 1989 ~
|