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Topic: 2) Perpetuity

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2) Perpetuity


David Hill (26 Sep 2003) "The Theocratic Covenant (4)"

Being a critique of George Peters' Book The Theocratic Kingdom

P E R P E T U I T Y :

"Let it be observed that in approaching the covenants we are not at liberty to receive one and reject another, nor are we authorized to take just as much as may suit our Theological views out of one and refuse to believe in the rest. Here is where many Theological writers make the fatal mistake: They are willing to receive the Abrahamic Covenant as a perpetual one, but not the Davidic, when the same perpetuity is asserted of both; they are agreed to receive part of the Abrahamic or part of the Davidic Covenant, but not all that is written. No wonder that A diversity is thus produced, and an antagonism to the Old Test." (Vol 1, pg 285-6)

The two main points that Peters presents to prove the importance of the Ab. and Dav. covenants are that of their eternal nature and that they were confirmed by an oath from God himself. These same two points apply with equal force to the Mosaic Covenant, confirming its importance to the nation of Israel today. We have already shown that, indeed, contrary to popular opinion, the Mosaic Covenant was in fact ratified by the Solemn Oath of Y'hova, the Eternal Covenant Keeping God. Now we can also show, easily I might add, that the Mosaic Covenant, like the Abrahamic and Davidic, is also specifically stated to be perpetual (Dt 4:40).

As previously stated, God's Eternal Name is also His Covenant Keeping name originally given to Moses "forever in all generations" (Ex 3:15), and thus, the call of Moses to the nation is an everlasting one (compare Gen 13:15 and Mt 22:32 - seen from this point of view, this actually strengthens the belief that Moses; the one to whom the Eternal One revealed himself; will be back as one of the two witnesses). Along these lines, in reference to the alleged abrogation of the Ab. Covenant Peters says, "If the fulfillment is conditioned by the disobedience of the unfaithful portion, are the pious Jews to miss the promises of the Kingdom on account of the wickedness of others? This opens an abyss for our opponents. At present, it may only be said that such a course would neither be just to man nor honorable to the oath bound promises of God." (Vol 1, pg 186)

Thus; is the entirety of Moses' life work to be dis-annulled by the unbelief of some in the nation, or himself in a moment of anger? This question, ultimately, will be answered either by the return of Moses or some one else in his place; for Peter's statement above, as he states elsewhere (Vol 1, pg 296)requires a resurrection of the Patriarchs, including Moses which, for aught we know, occurred three days later after his death in perfect type of Y'shua's resurrection. In this same vein, keep in mind that Y'shua loved and perfectly fulfilled God's Word in the Torah and He was faithful in its complete application to his life. This alone is a strong persuasion on this point.

The Passover Sacrifice, which God ordained when He brought His people out of Egypt is a feast "throughout your generations forever" (Ex 12). The importance of this is that they were to be an Holy People unto the Lord. Holy, basically, means set apart and it is the Exodus and this Passover meal that sets them apart from the World and other nations. Thus, the Holy Nature of their God, reflects on this nation and is symbolized perpetually by this feast, which even the Christian Church celebrates to this day.

The Sign (or token - Gen 9:12, 17:7-14) of the covenant, which was to honor the Sabbath, was "throughout your generations forever" (Ex 31:16-17). Likewise, their separation "unto the Lord" was accomplished at Sinai and forever memorialized by the Sign of the Sabbath. And, it is this Sign that, more than anything else, has kept the nation itself from being absorbed back into the world and thus, in fulfillment of prophecy, has ensured the perpetuity of them as a separate people. And, as Peters has shown elsewhere, the nation itself, as a nation, is a perpetual nation. Thus, as long as they exist as a nation, so too will the Mosaic Covenant. This is further strengthened by this Sign of the Sabbath being forever linked to the original ten commandment stones which God personally carved out and handed to Moses (vs 18) just after giving him the Sign of these commandments. We know from Barnabas in Hebrews 4, that Y'shua himself is the personification of this Sabbath rest, so to the unprejudiced reader, the perpetuity of the Mosaic Covenant is, literally, carved in stone (denoting permanence). Keep in mind that Y'shua is typified by these very stones.

The Priesthood of the covenant is perpetual (Num 18, Dt 18, Ex 40), as were all the feasts (Lev 23 etc), and the Trumpets (Num 10), and Temple when built (Lev 17), in which the perpetual Menorah was to shine (Lev 24, Ex 27:21), and the twelve memorial loaves forever displayed (Lev 24), and the covenant of salt honored (Lev 2:13, Num 18:19). These all are important because they are the earthly counterpart to the Heavenly reality and reveal the same to us concerning the Wisdom and World of God. As long as the reality exists in Heaven then, assuredly, the earthly "schoolmaster" will also exist.

"The Tabernacle was made according to a pattern furnished, and that there is deep significance in it, being "a shadow of good things to come" (Heb 10:1). Now, aside from the ceremonial and sacrificial aspects, the reader is reminded that the Tabernacle was Theocratically associated, and therefore relates to the Theocratic Ordering...the personal dwelling of God there, the manifestation of His glory, His enthronement as the earthly Ruler, the patterning after the heavenlies, the place of meeting and witness, the divine superintendence and devising, the exhibition of beauty and splendor, "the seat of the divine Kingdom on earth," the accessibility to the King, the holiness belonging to it, the special consecration pertaining to it, the priesthood connected with it, the worship and homage tendered, the honorable and dignified service attached to it [Mk 11:17], the removal of the one class from all servile employment and their exclusive possession by God, the intermediatory service between the King and the subjects, the personal purity and adornment required, the clear and unmistakable revelation of the divine will - all typify a similar condition and aspect in the restored Theocracy. It is only typical (comp. e.g. Jer 3:16-17, Zech 14:20-21 etc) of a corresponding exhibition, on a grander scale, of "the Glory of the Lord," of Theocratic rule, of special nearness to the King, of required consecration and holiness, of participation in the favor and blessing of God." (Vol 2, pg 568-9)

The second giving of the Law was also forever (Dt 12:28) and even the Curses, if disobedient, were forever (Dt 28:46). And, finally, the Secret Things that God revealed in the Mosaic Covenant are ours forever (Dt 29:29).

Now, if only one of the items above were called perpetual by Y'hova, it would still, ultimately, necessitate the perpetuity of the Mosaic Covenant ("whatever God does will last forever"), but when taken altogether it actually strengthens the case for the perpetuity of the Mosaic Covenant far above' that of the Abrahamic or Davidic by shear volume alone. But, what it amounts to is that all three covenants are perpetual, on the sworn oath of God and led us to Messiah, who confirmed the New Covenant in which the curses of the Mosaic will be left in the tomb (Gal 3:13, Rom 7:2), and all covenants will find their fulfillment in Y'shua in the Kingdom.

Perhaps it would be well to state here that the belief that the Mos. Cov. was voided is primarily drawn from Heb 8:13, "in that he says, a New Covenant, he has made the first old. Now that which decays and waxes old is ready to vanish away." Some say that this means that the Mosaic is now done away with, however, not only is the statement in the future tense (it had not passed away yet, during the Church age), but this is also in contradiction to Y'shua's words that he came to fulfill the (Mosaic) law and that "one jot or tiddle" would not pass from the Law until all was fulfilled. This will not be the case until death and hell are cast into the lake of fire at the end of the Mill, when death finally dies. It is, then, to this time that Barnabas is referring to and thus, after the millennium, when the human race, as a race, is redeemed and sinless, and the curse removed and the earth renewed, then the need for the sacrificial system will "vanish away." But even that does not make void any of the covenants as such, including the Mosaic, but it will be the ultimate intended fulfillment of them.

Our Lord's word also addresses the author's comment that the destruction of the Temple "intimated...the abrogation of the Mosaic Law." (Vol 1, pg 373). And, even if this were allowed (under protest), Y'shua "intimated" the rebuilding of the Temple three days later which, by the author's own principles of interpretation, implies the resurrection of the Mosaic Covenant itself, which gave us that Temple and Priesthood.

The other passages that are used to prove the abolishment of the Mos. Cov. are misunderstood in their real teaching. Ephesians shows that it is not the Law, per sea, that is abolished (Eph 2:14-16) but the resulting "enmity" between believing Gentiles and Jews that resulted from the Law (note vs 15 "even" is in italics and thus not part of the original and probably should read "of" and "contained" is the same verse should read "and"). Compare this with Gal 2:12-19, where this "wall" of separation (which was over emphasized by the "traditions of men" vs 1:14 and Mt 15:9 etc), was acted out by Peter who "built again" (vs 18) that wall. That this is the Apostle's reasoning can easily be adduced from an unbiased reading of Rom 2:17-20, where he calls the Law "His Will" and "the things that are more excellent," as contrasted not with the New Covenant (as the author or "Jesus the Jewish Theologian" states) but with the Laws of the other nations that necessitates "the wall" to keep Israel a distinct nation even in exile. This wall was broken down between Gentile and Jewish believers, but not between the Jewish and Gentile nations, where the enmity, obviously, still exists (Vol 1, pg 392). Note especially Rom 3:1-4 and that the Law, to this day (3:30, 4:16), continues (vs 19) to shut every mouth, and (vs 2) to witness to "the righteousness of God" (Mt 6:33), by faith in Y'shua, in which we, the Church, "establish the Law" (vs 31), not by observing the Mosaic rituals, but because the Law has been written on our hearts and we fulfill the righteous requirements thereof.


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