“Abraham’s Journey from Ur to Canaan” by József Molnár, circa 1850
In the previous article, I began my consideration of the Abrahamic Covenant on its own, without specifically tying it to the Old Covenant. I made my case, based on the writings of the Apostle Paul, that Abraham had two progenies: a physical progeny and a spiritual progeny. Each had its own way of being connected to Abraham, received a different set of promises, and was brought into its own covenant. There was some overlap between these two progenies, as some of Abraham’s physical descendants became part of his spiritual progeny through faith. However, there is a general distinction made between the two, and Gentiles can only be connected to Abraham through faith. Having made these points, I would like to move on and consider some other aspects of the Abrahamic Covenant that are necessary for determining its overall nature.
Was the Abrahamic Covenant a Saving Covenant?
As I discussed earlier, some of the confessionally Reformed argue that the Abrahamic Covenant was not part of the Old Covenant. Therefore, when Christ fulfilled the Old Covenant and it became obsolete (Hebrews 8:13), the covenant with Abraham remained in force. The stronger connection is not between the Mosaic Covenant and the New Covenant, but between the Abrahamic Covenant and the New Covenant. Now, as I have explained, this is a distinction without much of a difference, for such Christians usually still believe that the Old (Mosaic) Covenant was part of the Covenant of Grace and had the same substance as the New Covenant. However, the goal of their argument is to prove that certain aspects of the Abrahamic Covenant are maintained in the present Church.
For example, such a person would argue that the New Covenant community is comparable to national Israel of the Old Testament, because we are all under the Abrahamic Covenant. The Church is therefore a mixed community of both regenerate believers and the unregenerate. You are initiated into the covenant by birth, even as Abraham’s physical descendants were. You receive the covenant sign, which is now baptism instead of circumcision. As physical circumcision required all covenant members to be circumcised in their hearts through faith, so baptism now places a demand on New Covenant members to be united to Christ by faith or be cut off from the covenant promises. Continue reading
“The Sacrifice of Isaac” by Caravaggio, circa 1603
Hello again, friends! I seldom drone on for this long about one particular subject, but it seems you have drawn the short straw. Thank you for returning once again and tolerating my continued chatter.
Up to this point, in seeking to determine if the Old and New Covenants have the same substance, I have largely focused on the differences between the covenants made at Sinai and Calvary. This is for two reasons: 1) Most of the contrasts made in the New Testament that mention the “Old Covenant” or “first covenant” clearly refer to things that were part of the Mosaic Law. 2) Many of the confessionally Reformed persons with whom I converse reject the view that the Mosaic Covenant had any kind of different nature from the New Covenant in terms of being works-based or grace-based.
To be perfectly honest, defining the Mosaic Covenant and contrasting it with the New Covenant is a fairly straightforward business. Sure, there are people who raise objections, but I believe the Apostle Paul and the writer of Hebrews have presented us with ample evidence to suggest that the Mosaic Covenant is inferior to the New Covenant in every way. It offered temporal blessings in exchange for human works, as opposed to eternal blessings in exchange for Christ’s works.
There is, however, a more subtle argument out there that pins its hopes on the Abrahamic Covenant. In making a sharp distinction between the Old Covenant and the Abrahamic Covenant, this view partially concedes the works-based nature of the Old Covenant while maintaining that there were similar grace-based natures in the Abrahamic and New Covenants. This argument has some merit to it, as we have already seen the importance of Abraham in salvation history. The Apostle Paul tells us that those who are united to Christ by faith are truly Abraham’s descendants, while also stating that the promise of a Savior was given as part of the Abrahamic Covenant. Therefore, there is no question of a link between Abraham and those Gentiles who have faith. The disagreement comes in regard to the precise nature of that link and the covenant made with Abraham. Therefore, we must ask the following question. Continue reading
Michelangelo’s portrayals of (L-R) Isaiah, Joel, and Ezekiel on the Sistine Chapel ceiling
This is the latest in a series of essays on baptism. You will find links to the previous articles at the bottom of this page.
In the previous essay, I began examining how the Spirit worked prior to Christ’s death and resurrection in order to help determine what is meant by the baptism of the Holy Spirit. We saw that the Spirit was always at work in the Old Testament, but that He was only “placed” on a specific set of people: those entrusted with spiritual leadership of the nation of Israel in one form or another. This Spirit could be given or taken away at any time, according to the will of the Lord. When the covenant relationship between God and His people broke down and the covenant curses were enacted, God promised to restore a righteous remnant to Himself. How would that occur? Let’s take a look. Continue reading