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God's reason for creating Adam was His desire to reproduce Himself...He was not a little like God. He was not almost like God. He was not subordinate to God even.
-- Kenneth Copeland, "Following the Faith of Abraham," tape 01-3001, n.d.
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Covenantal Realization of the New Heavens and New Earth
Posted on Sunday, April 06 @ 19:18:39 PDT by Bible-Touchstone |
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Deuteronomy 4:26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.
Deuteronomy 30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
Covenantal Realization of the New Heavens and New Earth
Revelation 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
1. God Promised the World Would Never End
Ephesians 3:20-21 is the source of the concept “world without end” as echoed in the confessional doxology “Gloria Patri”:
Ephesians 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
3:21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.”
The emphatic αἰών αἰών (G 165, G 165) is an idiom to suggest a never ending world of ages. Sometimes the word “αἰών” is translated as “world” (KJV), and that can be confusing when the Bible speaks of the end of the age in the first century.
Ecclesiastes 1:4 clears up any confusion between the ages and physical world.
Ecclesiastes 1:4 One generation passeth away, and another generation cometh: but the earth abideth for ever.
The Psalms agree:
119:90Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.
The Psalms make it clear that the earth will not be destroyed.
See Psalms 93 and:
96:10 Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
Psalms 78:69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.
104:5 Who laid the foundations of the earth, that it should not be removed for ever.
Also God explicitly promised never to destroy the world (Genesis 8:21-22, 9:11-17) as He already did (Genesis 6:31) with the flood. For God sent not his Son into the world to condemn the world.
2. Heaven and earth is legal cant for the covenant as in Deuteronomy
Deuteronomy 4:26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.
Deuteronomy 30:19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
Deuteronomy 31:28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.
Get familiar with the punitory curses of Deuteronomy, and then see how Jeremiah 51:48 records fulfillment using this literary type theme.
Psalms 76:8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still, 9When God arose to judgment, to save all the meek of the earth. Selah.
They served as witnesses to the covenant between God and Israel (Psalms 76, Revelation 11). Two witnesses were the legally necessary subpoenaed parties to the writ (Deuteronomy 17:6, 19:15, Matthew 18:16, 2 Corinthians 13:1, 2 Timothy 5:19, Hebrews 10:27-21). Another example of this cultural tradition is in 1 Kings 21:10.
Why heaven and earth? Are heaven and earth symbolic?
Heaven and earth were highly symbolic (Psalms 85, Lamentations 2:1) due to their literary association with God’s covenant with creation (see Genesis 1:1, Exodus 20:11, 31:17, Psalms 124:8, 134:3, 146:6, Jeremiah 33:25).
One ought to reckon that defining the terms of the Bible with Scripture itself is NOT liberalization. One ought to study the Law of the Old Testament to learn of the powerful archetypal usages of heaven and earth like Deuteronomy 28:23. The usage of the context makes a figurative association with physical elements to as if to say: “the material world is the arena of judgment”.
The New heaven and earth are spiritual realities just as they always were. The figurative language refers generally to creation. The spiritual realities referred to in the Old Testament correspond to the actual heaven and earth as functional testimonies to our sin. To understand the function of the new heaven and earth, one ought first understand what they replaced: condemnation.
Job 20:27 The heaven shall reveal his iniquity; and the earth shall rise up against him. 28 The increase of his house shall depart, and his goods shall flow away in the day of his wrath. 29 This is the portion of a wicked man from God, and the heritage appointed unto him by God. (also see Job 28:21-28)
In Job 1:6-7, the accuser satan is before God [presumably in heaven (Psalms 102:19, 115:16, etc.)] claiming to have been at the crime scene earth. Notice the condemnation of the accuser, until the righteous judge of mercy Christ took jurisdiction (1 Corinthians 15:24-28) of Grace (Romans 8:28-39). This is why Isaiah 51:6’s passing of heaven and earth is within the central theme context of Salvation.
3. Jesus' rhetorical treatment of heaven and earth's passing (ie. Matthew 5, 24) under the conditionality of eschatological pressure
Matthew 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.18For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
The full preterist conclusion is an essential correlation of the doctrine Christ’s fulfillment of the Law. When Jesus returned to the Mount of Olives later He specified when that would happen, reaffirming His original statement:
Matthew 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35Heaven and earth shall pass away, but my words shall not pass away.
One must conclude that anytime there is a promise in the context of the terms heaven and earth (as in 2 Peter 3), they normally refer to the covenantal witness of creation.
4. 2 Peter 3
7But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
10But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
Peter thought these things were “at hand” [an idiom meaning literally “soon/ within reach” (1 Peter 4:7)]; also see 1 Peter 4:17, 2 Peter 3:9. His argument is carried on from 1 Peter (2 Peter 3:1), and as Paul’s epistles [“hard to understand” (2 Peter 3:13-18)].
The “elements and the works that are therein” are burned up with heaven and earth. The word for “elements” {or στοιχεῖον [G 4747 (stoicheion)]} are not elements on the periodic table, but always used to mean the rudiments of the Jewish Law and tradition by works (Galatians 4, Colossians 2:8, Hebrews 5:12, etc.). Notice also the figurative burning (also see Hebrews 12:29).
Peter’s use of apocalyptic language is conservative of the established Scriptural tradition (Isaiah 13:10-13, 34:4, Ezekiel 32:7, Joel 2:30-31; Matthew 24:29). Peter’s “end of the world” meant the end of a fashion/order of that world (1 Corinthians 7:31). Apply the defined terms of heaven and earth of the Old Testament with the deadline prophesied by Christ to Peter’s prophesy and then one must conclude past fulfillment.
2 Peter 3:13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
(also see 2 Peter 3:2)
65:17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
66:22 For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
Notice in Isaiah 65 and 66, there is still physical death (Isaiah 65:20, 22), homes and working (65:21-22), and sin (Isaiah 66:3, Revelation 22:15) outside of heaven even after the restoration in the new heaven and earth.
The Past Perfect Verb Style of Isaiah 51:13 Contrasted From the Infinitive Style of 51:16
13And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?
16And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
This helps one see the different usage between the physical heavens and earth and the figurative covenantal colloquialism.
Grace be to you,
Vincent Michael Krivda, Jr.
Touchstone Ministries
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[No Subject] (Score: 1)
 by Barry on Monday, April 07 @ 08:17:50 PDT
(User Info | Send a Message) | Thankyou Vincent.
I enjoyed the article very much. It is IMHO well written and put together and well thought through.
I have a parallel but different take. Here are some thoughts.
Creation is all encompassing. Such touches on the very meaning of “God” and “Maker”.
Such speaks of an inherent relationship between Creator and Creation.
Notice how such is dealt with on an “ego” level between the Creator and the Sentient who would serve Him.
And THIS on a “covenant level” as pertains to the “temple” and its demise, and yet in view of God as Universal Creator.
Act 7:48 Howbeit the most High DWELLETH NOT IN TEMPLES MADE WITH HANDS; as saith the prophet,
Act 7:49 HEAVEN [IS] MY THRONE, AND EARTH [IS] MY FOOTSTOOL: what house will ye build me? saith the Lord: or what [is] the place of my rest?
Act 7:50 Hath not my hand made all these things?
Act 17:24 God that MADE THE WORLD AND ALL THINGS THEREIN, seeing that he is Lord of heaven and earth, DWELLETH NOT IN TEMPLES MADE WITH HANDS;
Act 17:25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
Deu 10:14 Behold, THE HEAVEN AND THE HEAVEN OF HEAVENS [IS] THE LORD'S THY GOD, the EARTH [ALSO], WITH ALL THAT THEREIN [is].
Deu 10:15 Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.
Deu 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
1Ki 8:26 And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.
1Ki 8:27 But will God indeed dwell on the earth? BEHOLD, THE HEAVEN AND HEAVEN OF HEAVENS CANNOT CONTAIN THEE; how much less this house that I have builded?
2Ch 6:17 Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.
2Ch 6:18 But will God in very deed dwell with men on the earth? BEHOLD, HEAVEN AND THE HEAVEN OF HEAVENS CANNOT CONTAIN THEE; how much less this house which I have built!
Neh 9:6 Thou, [even] thou, [art] LORD alone; thou HAST MADE HEAVEN, THE HEAVEN OF HEAVENS, WITH ALL THEIR HOST, THE EARTH, AND ALL [THINGS] THAT [ARE] THEREIN, the seas, and all that [is] therein, and thou preservest them all; and the host of heaven worshippeth thee.
So then while the temple made with hands serves as a type and “perfume” (2 Ch. 2:4-18) under the old economy it does speak in connection with how the covenant man perceived himself in RELATIONSHIP with his creator-Father.
And this on the basis of the fact that God is “Universal” creator and thus “covenant creator”. One is a SUBSET of the other. So much so that some of the above verses by inferring universal creation do indeed touch upon covenant “Maker”.
The micro cosmos of covenant outworking is the subset of UNIVERSAL CREATION RELATIONSHIP. Universal creation itself held promise and covenant creation was the micro cosmos of that outworking. Universal creation is never spoken of as a mere physical matter but as a relationship matter. Universal creation is spoken of in relationship terms.
Like the construction of a house. Not in terms of 2 by 4’s and roofing shingles but in terms of a “home” and the purpose of the kitchen and the living room and the bedroom dwellings.
The God of COVENANTAL RELATIONSHIP is a GOD OF RELATIONSHIP.
The Covenant Maker is the Maker of all things.
And such is the logic of Paul in Acts chapter 17. And why he could borrow from the Greek poets, as they had happened to touch on these points.
Act 17:28 For in him WE LIVE, and move, and have OUR BEING; as certain also of YOUR OWN POETS have said, For WE ARE ALSO HIS OFFSPRING.
Act 17:29 Forasmuch then as WE ARE THE OFFSPRING OF GOD, WE OUGHT NOT to th
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- by Bible-Touchstone on Monday, April 07 @ 16:12:51 PDT
- by Barry on Tuesday, April 08 @ 06:13:37 PDT
Re: Covenantal Realization of the New Heavens and New Earth (Score: 1)
by tom-g on Monday, April 07 @ 10:00:20 PDT
(User Info | Send a Message) | From what I understand of this author's premise he agrees Genesis 1 describes the physical creation and this forms the basis for understanding the spiritual covenant creation.
If this is correct then he would seem to be in fundamental disagreement with the CC of Tim and JL's new book that Genesis does not speak of the physical creation.
Did I understand him correctly?
Tom |
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- by Bible-Touchstone on Monday, April 07 @ 16:26:54 PDT
- by mazuur on Monday, April 07 @ 19:09:40 PDT
- by tom-g on Tuesday, April 08 @ 00:46:46 PDT
- by mazuur on Tuesday, April 08 @ 03:58:32 PDT
- by tom-g on Tuesday, April 08 @ 11:08:25 PDT
- by mazuur on Tuesday, April 08 @ 16:00:06 PDT
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- by Bible-Touchstone on Tuesday, April 08 @ 16:16:24 PDT
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- by tom-g on Monday, April 07 @ 23:54:52 PDT
The Corrupting “Flesh” and the "Creation/Creature" Is an Analogous Portrait of “the B (Score: 1)
 by Bible-Touchstone on Tuesday, April 08 @ 16:28:32 PDT
(User Info | Send a Message) | Two more relevant covenantal themes
The Corrupting “Flesh” and the "Creation/Creature" Is an Analogous Portrait of “the Body of this Death”
By “the flesh”, Paul is not referring solely to the physical body separate from the soul (see Matthew 10:28, Romans 7:18-25, 8:5-7, 1 Thessalonians 5:23, Isaiah 10:18), but rather the body distinct from the Spirit (see John 6:63, Romans 8, 1 Corinthians 5:3-5, Galatians 5:17, 6:8, Hebrews 4:12, James 2:26, 1 John 4:14, Jude 1:18-23). By the flesh, Paul clues that he means the body’s depraved condition independent (Genesis 6:3, Romans 8:9) of the Spirit of God. The Spirit of God is the covenantal (Ezekiel 11:15-21, 36, John 14:21, 1 Corinthians 2:10-16, 7:34-40, Ephesians 2) tantamount of Christ (Psalm 104:30, Proverbs 18:14, 20:27, Ecclesiastes 3:20-22, 12:7, Isaiah 32:15, 40:10-14, 48:16-17, 63:8-10, John 14:16-20, 16:13, Romans 8:1-2, 8:9-11, 2 Corinthians 3:3, Galatians 3:14-16, Philippians 1:19-20, 3:3, Hebrews 9:14, 1 Peter 1:10-11, 1 John 5:6). The “flesh” is the covenantal (Genesis 2:21-24, 3:17, Romans 5:13-21, 1 Corinthians 15:44-50, Colossians 2, Hebrews 2:14, 1 Peter 3:18-22) tantamount of the figure (Romans 5:14) of Adam (1 Corinthians 15:21-22). Flesh and Spirit appear to be dynamically practical symbols to describe the revelation of the two requisitionary “bodies” (John 3:6, 1 Corinthians 15:38-50) exposed by Christ’s light (1 John 1:7). The language shows the vatic Biblical precedent of the Reformed tradition’s elaborative Biblical paradigm “Covenant Theology”. Analyzing the scripture alone with scripture preserves the original meanings of the figurative language used of the literary type theme convention of Covenatalism.
The Flesh
Paul often semantically associates “the flesh” in a covenantal context, since through the Law sin operated on the body unto death (Romans 3:6-20, 4:15, 5:13, 5:20, 6:14, 7:5-12, 8:3, 8:20-23, 1 Corinthians 15:56, Colossians 2:14, 1 John 3:4). The covenantal context of “the flesh” has beginnings in the circumcision rite of the Old Testament (Genesis 17:9-27, 21:4, 34:15/34:22-24, Exodus 12:44-50, Leviticus 12:2-3, Deuteronomy 10:15-16, 30, Joshua 5, Jeremiah 4:4, 9:25, John 7:22-24, Acts 7:8, Acts 15:5, Romans 2:25-3:31, 4:9-25, 1 Corinthians 7:18-19, Galatians 5-6, Ephesians 2:11-18, Philippians 3:3-9, Colossians 2:11-15). The pun works at least two ways (with one central theme). The flesh refers to the flesh of the foreskin, a physical marking of the consecrated covenant (Genesis 17:11-14); and also to the ethnic “flesh” of the physical stock of Covenantal Israel (Acts 13:26, Exodus 34:27, Numbers 18:19, Jeremiah 31:31-33, Romans 9:3-8, Hebrews 8).
Paul makes use of “flesh” as a practical euphemism for sin and death (Romans 7:5, Galatians 6:8). The writers of the epistles use that kind of rhetoric to characterize the New Covenant (Romans 7:6, 8). The Spirit, as distinct (Romans 8:2-9, Galatians 5:17-18) to the flesh, is synonymous with the New Covenant fulfillment (Matthew 5:17-20, Romans 6:14-8:23, 13:8-14, Galatians 4:21-5:16) of the (Ephesians 2:7-22, Hebrews 7-12:24) Old Covenant (Deuteronomy 4:12-14, Galatians 5:18). This cleverly paints a portrait of redemption (Romans 3:20-31, Leviticus 25, Ruth 4:4-7, 2 Samuel 7:19-29, 1 Chronicles 7:19-27, Nehemiah 1, 5, Psalms 31:5, 49, 111:9, 130, Isaiah 43, Jeremiah 31:7-37, 32:8, Hosea 13:14, Luke 21:28, 1 Corinthians 1, Galatians 3-5:18, Ephesians 1:3-2:22, 4:30, Colossians 1-3, Hebrews 9:7-26, 1 Peter 1:17-25, Revelation 5:9).
Creature/ The New Creation
Just as the argot “flesh” is covenantal idiolect for covenant themes, “creature” also shares an intimation of Genesis (Genesis 1:20-24, 2:19, 9:10-16). The covenantal context of the word נפשׁ (Nephesh) is also shown in Leviticus 11:46.
The New Testament introduces the Greek tantamount “ktisis” (κτίσι`
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- by mazuur on Tuesday, April 08 @ 17:12:35 PDT
- by Bible-Touchstone on Wednesday, April 09 @ 17:00:50 PDT
- by mazuur on Wednesday, April 09 @ 17:15:21 PDT
- by Barry on Wednesday, April 09 @ 07:53:06 PDT
- by Bible-Touchstone on Wednesday, April 09 @ 16:41:09 PDT
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