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Covenant Theology is one of the most misunderstood subjects. It means a Covenant between two or more beings, and each delivers what they are expected to deliver (Jesus delivered and God Him those whom He delivered – “Covenant of Redemption” – is not a covenant with man). The best example is God’s covenant with Israel, in which the Israelite believes in God and obeys Him, in return for blessings. For now, this Covenant is discontinued (but not indefinitely), because “He takes away the first (OT) that He may establish the second” (NT) – Hebrews 10:9.
God has “annulled” the OT (“former commandment” - Heb 7:18), because “if that first covenant had been faultless, then no place would have been sought for a second” (Heb 8:7). The Law began with the Decalogue, and the interesting thought of it is how many do not realize that it was strictly for Israel. Nevertheless, God is not done with Israel, and all that has transpired with Israel is God’s plan; and He will eventually restore Israel to the place of being “the people of God” (Jer 31:31; Eze 36:24-28); which has yet to transpire!
NC
God has “annulled” the OT (“former commandment” - Heb 7:18), because “if that first covenant had been faultless, then no place would have been sought for a second” (Heb 8:7). The Law began with the Decalogue, and the interesting thought of it is how many do not realize that it was strictly for Israel. Nevertheless, God is not done with Israel, and all that has transpired with Israel is God’s plan; and He will eventually restore Israel to the place of being “the people of God” (Jer 31:31; Eze 36:24-28); which has yet to transpire!
NC
Dual Gospels
When Abraham was ninety-nine years old, at least fifteen years after God had entered in covenant with him, He again appeared unto him and gave him the Covenant of Circumcision. Under this covenant Abram’s name was changed to Abraham, for he was to become that father of many nations. The promise of the land of Canaan was confirmed and the rite of circumcision was imposed upon all of his male descendants, with the stipulation that an uncircumcised male would be cut off from God’s people, for he had broken the covenant (Gen 17:14).
In Romans Four Paul distinguishes between Abram in uncircumcision and Abraham in circumcision. In this
Two-fold relationship Abraham became the father or leader of two different groups of God’s people. He was first of all the father of the uncircumcision, that is, of the Gentiles who were to be saved or justified by faith alone apart from circumcision and the law (same as “Abraham believed God, and it was counted unto him for righteousness,” which was before the Law—NC). For this reason Paul called his gospel the gospel of the uncircumcision (Gal 2:7). Abraham then became the father of the circumcision, that is, of the natural descendants of Abraham who would inherit the specific blessings of the covenant (God’s people Israel will be His earthly representative during the Millennium and on through eternity, while the Christians will be “judging the twelve tribes of Israel” with Christ. Not a condemning judgement but authoritative positions over Israel (Mat 19:28; Luk 22:30), ultimately inheriting the New Earth, as Christians inheriting the New Heaven—NC).
For this reason Peter’s message is called the gospel of circumcision. The word gospel does not simply mean salvation from something: it also includes salvation unto something. Paul’s gospel of the uncircumcision was a salvation unto the membership in the Body of Christ. Peter’s gospel of the circumcision was salvation unto the promised spiritual and temporal blessings of the Messianic Kingdom (millennial kingdom—NC). All of God’s good news is based upon faith in the work of Christ on the Cross, so that there is no difference between these two gospels in this respect (the OT saints were saved via the types and “shadows” or sin sacrifices of His expiation for sin - Col 2:17; Heb 8:5; 10:1—NC), but there is a difference between them is regard to nationality, ceremonies, dispensational program and ultimate destination.
Covenant Theology by its spiritualizing of the Old Testament promises (saying the present Christian Body is Israel—NC), denies that there will ever be a literal fulfillment of the covenants, and therefore denies that Christ will ever establish a universal kingdom of peace and righteousness upon the earth at His second coming. It claims that the present dispensation is the final one and that all of the covenants are being fulfilled now in a spiritual sense.
Theologians of this school can hardly deny that Paul teaches a future conversion of Israel (Jer 31:31-34; Eze 36:23-20—NC): “and so all Israel shall be saved” (Rom 11:26); but how is this to be accomplished? By making this the final dispensation, they are forced to place this conversion of Israel in the present and here they run into insuperable difficulties. Therefore Charles Hodge, in his Systematic Theology, II, pp. 808-811, gives six extended arguments to try to prove that the land of Canaan promised to Abraham will never be restored to Israel and that the salvation of all Israel probably means no more than a revival among the Jews.
But the Scripture teaches the conversion of Israel (not spiritual Israel as some might think are Christians, but literal Israel—NC) after this present dispensation following the second coming of Christ. As James states it, it is “after this I will return, and will build again the tabernacle of David, which is fallen down” (Acts 15:16).
The Gospel of the circumcision began in Genesis 17 and was proclaimed by Christ in His earthly ministry and was continued by Peter and the other apostles at Pentecost. Later God called Paul and committed to him a new, unprophesied dispensation (dispensation of the Church and Body of Christ—NC). Peter had the Gospel of the circumcision committed to him in the beginning, but this does not mean that he continued that ministry indefinitely. It was evidently God’s will that Peter conform to Paul’s new message to the other apostles (freedom from the Law, and salvation through faith in Christ - Gal 2:2—NC).
—unknown
MJS daily devotional excerpt for Sept 8
"The effortless life is not the will-less life. We use our will to believe, or receive, but not to exert effort in trying to accomplish what only the Father has done. Our hope for freedom from the power of sin is not ‘Christ plus my efforts,’ but ‘Christ plus my receiving.’ To receive victory from Him is to believe His Word that solely by grace He is, this moment, freeing us from the dominion of sin. And to believe on Him in this way is to recognize that He is doing for us what we can never do for ourselves." -C.G.T.
In Romans Four Paul distinguishes between Abram in uncircumcision and Abraham in circumcision. In this
Two-fold relationship Abraham became the father or leader of two different groups of God’s people. He was first of all the father of the uncircumcision, that is, of the Gentiles who were to be saved or justified by faith alone apart from circumcision and the law (same as “Abraham believed God, and it was counted unto him for righteousness,” which was before the Law—NC). For this reason Paul called his gospel the gospel of the uncircumcision (Gal 2:7). Abraham then became the father of the circumcision, that is, of the natural descendants of Abraham who would inherit the specific blessings of the covenant (God’s people Israel will be His earthly representative during the Millennium and on through eternity, while the Christians will be “judging the twelve tribes of Israel” with Christ. Not a condemning judgement but authoritative positions over Israel (Mat 19:28; Luk 22:30), ultimately inheriting the New Earth, as Christians inheriting the New Heaven—NC).
For this reason Peter’s message is called the gospel of circumcision. The word gospel does not simply mean salvation from something: it also includes salvation unto something. Paul’s gospel of the uncircumcision was a salvation unto the membership in the Body of Christ. Peter’s gospel of the circumcision was salvation unto the promised spiritual and temporal blessings of the Messianic Kingdom (millennial kingdom—NC). All of God’s good news is based upon faith in the work of Christ on the Cross, so that there is no difference between these two gospels in this respect (the OT saints were saved via the types and “shadows” or sin sacrifices of His expiation for sin - Col 2:17; Heb 8:5; 10:1—NC), but there is a difference between them is regard to nationality, ceremonies, dispensational program and ultimate destination.
Covenant Theology by its spiritualizing of the Old Testament promises (saying the present Christian Body is Israel—NC), denies that there will ever be a literal fulfillment of the covenants, and therefore denies that Christ will ever establish a universal kingdom of peace and righteousness upon the earth at His second coming. It claims that the present dispensation is the final one and that all of the covenants are being fulfilled now in a spiritual sense.
Theologians of this school can hardly deny that Paul teaches a future conversion of Israel (Jer 31:31-34; Eze 36:23-20—NC): “and so all Israel shall be saved” (Rom 11:26); but how is this to be accomplished? By making this the final dispensation, they are forced to place this conversion of Israel in the present and here they run into insuperable difficulties. Therefore Charles Hodge, in his Systematic Theology, II, pp. 808-811, gives six extended arguments to try to prove that the land of Canaan promised to Abraham will never be restored to Israel and that the salvation of all Israel probably means no more than a revival among the Jews.
But the Scripture teaches the conversion of Israel (not spiritual Israel as some might think are Christians, but literal Israel—NC) after this present dispensation following the second coming of Christ. As James states it, it is “after this I will return, and will build again the tabernacle of David, which is fallen down” (Acts 15:16).
The Gospel of the circumcision began in Genesis 17 and was proclaimed by Christ in His earthly ministry and was continued by Peter and the other apostles at Pentecost. Later God called Paul and committed to him a new, unprophesied dispensation (dispensation of the Church and Body of Christ—NC). Peter had the Gospel of the circumcision committed to him in the beginning, but this does not mean that he continued that ministry indefinitely. It was evidently God’s will that Peter conform to Paul’s new message to the other apostles (freedom from the Law, and salvation through faith in Christ - Gal 2:2—NC).
—unknown
MJS daily devotional excerpt for Sept 8
"The effortless life is not the will-less life. We use our will to believe, or receive, but not to exert effort in trying to accomplish what only the Father has done. Our hope for freedom from the power of sin is not ‘Christ plus my efforts,’ but ‘Christ plus my receiving.’ To receive victory from Him is to believe His Word that solely by grace He is, this moment, freeing us from the dominion of sin. And to believe on Him in this way is to recognize that He is doing for us what we can never do for ourselves." -C.G.T.
