Jeremiah 31:27-34 - Who Was the New Covenant to be Made With?

Jeremiah 31:27 - Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
Jeremiah 31:28 - And it shall come to pass that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so will I watch over them to build and to plant, saith Jehovah.
Jeremiah 31:29 - In those days they shall say no more, The fathers have eaten sour grapes, and the children's teeth are set on edge.
Jeremiah 31:30 - But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge.
Jeremiah 31:31 - Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah:
Jeremiah 31:32 - not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah.
Jeremiah 31:33 - But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people.
Jeremiah 31:34 - And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more. -- American Standard Version.

This prophecy, as such, actually belongs to the "age to come", when it will be true that everyone who dies will die for his own iniquity, not the sin of Adam or parents. (Ezekiel 18:2,3) Additionally, the new covenant is made with Israel and Judah. Some claim that the covenant is actually concluded with what is often referred to as the spiritual Israel, the Christian church, not fleshly Israel. If this were true, how is it to be said of Christian, most of whom were never under the Mosaic covenant made with Israel, that this "new covenant" is "not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt"? While a few of those who belong to the Gospel Age church have a Jewish heritage by flesh, most are not. Most Christians have never been under the Law of Moses so that it could be said of them: "my covenant they broke". This can only apply to fleshly Israel, not the church of faith that is being called out at the present time.

Ezekiel 16 likewise depicts the same time, and the same covenant. There Jehovah speaks to Jerusalem (representing all of Israel), and compares her with her sisters, Sodom and Samaria. He speaks of the day of resurrection, saying: "And I will bring back their captive ones [from the captivity of death], the captive ones of Sodom and her daughters, and the captive ones of Samaria and her daughters, and the captive ones of your captives in the midst of them." (Ezekiel 16:53, Restoration Light Improved Version, RLIV) Jehovah further says to them: "And your sisters, Sodom and her daughters, will return to their former estate [being returned to life]; and Samaria and her daughters will return to their former estate; and you and your daughters will return to your former estate." (Ezekiel 16:55) To this day, the people of Sodom have remained in the realm of death. They have in no wise been returned to their former estate. This can only be accomplished by their resurrection from the dead, when they are to be raised in the resurrection of the unjust.

What does this have to do with the new covenant? Jehovah continues to speak to Jerusalem:

 "Nevertheless. I will remember my covenant with you in the days of your youth, and I will establish an everlasting covenant with you." (Ezekiel 16:60) Here he speaks of two different covenants, the one established with Israel in the days of her youth, which was the covenant through Moses, and another covenant, a future covenant. This future covenant is not fulfilled with the Gospel Age church, as it cannot be said of the Gospel Age church that God will remember his covenant (the covenant through Moses) with them. Jehovah further says to Jerusalem: "Then you will remember your ways, and be ashamed, when you receive your sisters, your elder and your younger; and I will give them unto you as daughters, but not by your covenant." (Ezekiel 16:61) The covenant made with the children of Israel through Moses is again referred to, and Jehovah tells Jerusalem that this coming blessing will not be by means of that covenant. 

Again, we note that this is not speaking of the Gospel Age church, since it could not be said to the Gospel Age church that the blessings foretold would be "not by your covenant", that is, by the Law Covenant made with the children of Israel. God did not make that Law Covenant through Moses with the church of the Gospel Age.

And Jehovah states to Jerusalem: "And I will establish my covenant with you; and you will know that I am Yahweh; that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven your for all that you have done." (Ezekiel 16:62,63) It should be apparent that the covenant being spoken of is the same covenant spoken of in Jeremiah 31:31. It should be further apparent that this covenant is to established with the same "Israel" that had been under the Law Covenant through Moses, the Israel that had become divided into two "houses".

Does this mean that the Gospel Age believers receive no benefit from the New Covenant? No, but we need to examine some scriptures to see how the New Covenant is applied to the Gospel Age believers, and yet have the scriptures to be in harmony with what is prophesied about the new covenant.

In the Gospels, we find the expression "new covenant" used in Luke 22:20, where Jesus speaks of such at his last meal. He took the cup, and stated to his disciples: "This cup means the new covenant in my blood which is poured out for you." Jesus did not say that the cup represents the New Covenant that is being made with you. What did he say? If we look at this as it stated, Jesus was certainly saying that the new covenant is represented by his blood, that his blood was to be poured out for them. So it is apparent that the disciples of Jesus receive a benefit from the "new covenant" as represented in the blood of Jesus, which blood, Jesus said, was poured out for them.

So how do we harmonize this with Jeremiah 31:31? How does the Gospel Age church obtain these benefits, if the New Covenant is actually made with Israel in the age to come? We believe the Scriptures indicate that the New Covenant is applied to Christians when they are reckoned, imputed as justified, as though in the age to come, as though made alive in the resurrection day, counted as children of that day when the knowledge of Jehovah will cover the earth, and no longer children of this condemned age of darkness. -- 1 Thessalonians 5:5. 

Those called in this age receive the first fruits of the spirit that is to be poured out in the age to come. (Romans 8:23; Hebrews 6:5; James 1:18) This first fruits of the spirit would have to include the pouring out of God's spirit on believers as recorded in Acts 2:14-36; 10:45. The Christian's baptism is a symbol of being baptized into Jesus' death in order to appropriate the benefits of the death of Christ. (Romans 6:3) As a result, the Christian in this age receives the first fruits of the spirit -- as an earnest (that which in purchases is given as a pledge or down payment that the full amount will subsequently be paid) -- the spiritual benefits of the ransom, the power of the age to come, in this age. -- Romans 8:23; 2 Corinthians 1:22; 5:5; Ephesians 1:13,14; Hebrews 6:5.

The holy spirit is given now as a down payment, or earnest of the inheritance. 2 Corinthians 1:22; 5:5, in effect, declare that the inheritance in the kingdom will be much more than is now obtained through the spirit. 

In combining all this information, we believe that the proper conclusion is that the spirit is received by means of obtaining the powers of the age to come, as spoken of in Hebrews 6:5, in which age to come the holy spirit will be poured out on all flesh. (Joel 2:28; Isaiah 40:5) The believer today receives the "first fruits" of the spirit (Romans 8:23) in anticipation of the coming time when they will be revealed to the creation and the creation will also be able to delivered from the bondage of present-day corruption into the glorious liberty of the children of God. (Romans 8:21) The church is a kind of firstfruits of God's creatures (James 1:18), indicating the after fruits yet to come in the next age, when "the earth will be full of the knowledge of Jehovah, as the waters cover the sea." (Isaiah 11:9, RLIV) The outpouring of holy spirit on believers in this age is but a prelude to the actual fulfillment of Joel's prophecy in the age to come. -- Acts 2:16-21.

It is thus by partaking of that which belongs to age to come, receiving the benefits of the new covenant that is to be established in that age with Israel, that those called in this age receive the benefits of that covenant.

See also our Resource Page on the New Covenant

Matthew 5:17,18 - The Fulfilling of the Law

Isaiah 43:10 - You Are My Witnesses

You are my witnesses, says Jehovah. -- Isaiah 43:10.

By Ronald R. Day, Sr.

Jehovah here speaks to His covenant people Israel, whose very existence bears witness to Jehovah's formation of Israel (Isaiah 43:1), their affliction and deliverance from Egypt, and their settling in the land of Canaan, etc. Their very existence testifies that Jehovah's promises, made long before, are sure of fulfillment.

Israel, however, serves as a type or foreshadow of the Messiah and the church, for Jehovah says: "When Israel was a child, then I loved him, And called my son out of Egypt." -- Hosea 11:1; Matthew 2:15; 1 Corinthians 10:11; Colossians 2:16,17; Hebrews 8:4,5; 10:1.

Jesus, as an Israelite born under the Law, is called the "faithful witness." (Revelation 1:5; 3:14) Obviously, this speaks of his faithfulness in his testimony concerning the things he had learned and observed from God while in heaven. Jesus is the only person who has ever lived who descended from heaven and thus could tell of heavenly things. (John 3:12,13) Jesus is the foretold prophet like Moses who faithfully speaks the words of Jehovah who had sent him. (Deuteronomy 18:15-19; Psalm 45:7; Isaiah 61:1; Matthew 4:4; Matthew 4:7; Matthew 4:10; Luke 4:4; Matthew 4:7; Matthew 4:10; Matthew 22:29-40; Matthew 26:42; Matthew 27:46; Mark 10:6; Mark 14:36; 15:34; Luke 4:8; Luke 22:42; John 3:34; 5:30; 6:38; 10:36; 17:1,3; 20:17; Acts 3:13-26; Romans 15:6; 1 Corinthians 8:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17-23; 4:6; Philippians 2:8; Hebrews 1:9; 10:7; 1 Peter 1:3; Revelation 2:7; 3:2,12.) Christians should certainly endeavor to imitate Jesus in such faithfulness. But does this mean joining an organization headed by men who claim the sole authority to speak of God and Jesus? The JW leadership, by their application of certain scriptures speaking of Jesus to themselves (such as John 6:68), in effect, would make themselves the Messiah. Jesus warned against such. -- Matthew 24:5; Mark 13:6; Luke 21:8.

In the first century, the disciples were told that they were to be witnesses of Jesus in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. (Acts 1:8) In bearing such witness concerning Jesus, they also are said to be 'God's witnesses', in that it was Jehovah, the God of Abraham, Isaac and Jacob, who raised up Jesus, and who had exalted Jesus to Jehovah's right hand. (Acts 3:13-26; 5:30-32) Thus, bearing witness for Jesus is to also bear witness for the God of Jesus.

Of course, those to whom Jesus spoke had actually witnessed Jesus as having been raised from the dead. We today cannot be witnesses of Jesus in this sense, but we can give our testimony regarding things we have learned about Jesus in our study of the Bible. Thus, having the example before us, all who belong to Jesus, and who bear witness that they have faith in the Biblical declaration that God raised Jesus up as a prophet like Moses, are also Jehovah's witnesses, irrespective of denominational ties, for one cannot bear witness concerning Jesus without also bearing witness concerning the God of Jesus (Micah 5:4), since it was Jehovah, the God of Abraham, Isaac and Jacob who raised Jesus as a prophet like Moses, and who raised Jesus from the dead, and who then exalted Jesus at His own right hand. -- Exodus 3:14,15; Deuteronomy 18:15-19; Psalm 110:1; Isaiah 61:1; Micah 5:4; Acts 3:13-26; 5:30-32; 7:37; Romans 10:9; 1 Corinthians 15:14-18; Ephesians 1:3,17-23; Hebrews 12:2; 1 Peter 1:21.

Bearing witness for Jesus and His God, however, has nothing at all to do with joining a religious organization that claims to be clothed with special authority. It does have to do with being in submission to the head of the church, Jesus, and to secondarily to his apostles. One should also give relative, but not blind, submission to teachers of God's Word (1 Corinthians 12:8; Hebrews 13:17), in whatever they are faithfully presenting of God's Word. -- Isaiah 8:20; Acts 17:11; 2 Timothy 3:15-17; 

Nevertheless, it is only through Jesus, not through an authoritarian organization or any other man, that one is saved from Adamic death and reconciled to God. We have no scriptural reason to think that the phrase Jehovah used of Israel in Isaiah 43:10 was meant to designate an earthly organization formed at the end of the age as Jehovah's servant, and/or that this phrase is the "new name" of Isaiah 62:2 or the "new name" of Revelation 2:17; 3:12.

Charles Taze Russell and Isaiah 43:10

What did Brother Russell teach about Isaiah 43:10? Actually, contrary to what many have been led to believe, we have not found any comments from Brother Russell directly on this verse. Brother Russell certainly never applied Isaiah 43:10 as a name for an alleged visible organization here on earth during the "time of the end." Additionally, Brother Russell never used the term "Jehovah's witnesses" or "witnesses of Jehovah" as a name for Christians. Indeed, we have not any place that Russell used either of the phrases at all, although he did at least once refer to "the Lord's witnesses", evidently with "the Lord" referring to Jehovah.

Nevertheless, we do find the following in the Watch Tower April issue of 1886, page 4:

The work of the new kingdom is now in progress, and the body of Christ, whether in the flesh or in the spirit, (resurrected,) are all actively engaged as co-workers together with our Lord and head. What a blessed privilege to realize that such is the case. If the work to be done while in the flesh were all finished, then doubtless all of the elect company would be speedily changed to the spiritual plane where they can work to advantage. "Ye are my witnesses," said the Lord [Jehovah], and it seems that the world has never yet been left without a human witness for God. And it is our privilege to be his witnesses now, and to stand as witnesses for God until "changed" to the higher plane. So long as the saints now abide in the flesh, it is an evidence that God has a work for them to do, either for themselves or others here. However humble, then, may seem the sphere of any of the consecrated ones, they should remember that God has a work for them to do here and now—a work which, if engaged in heartily, as unto the Lord [Jehovah], will not only enlighten others, but specially discipline and develop themselves spiritually. If idlers in the vineyard of the Lord [Jehovah], or if we go about his work complainingly and grudgingly, as if by constraint, we are proving ourselves unworthy of the great reward, and the Lord [Jehovah] who reads the heart will make no mistake in judging us. -- We have added "[Jehovah]" at appropriate places.

While the above was written by Mrs. Russell (not Brother Russell), this did appear in the Watch Tower in the days of Russell. While there is much in what is stated that the JWs may not agree with, what is stated in the quote does appear to be in harmony with what Russell taught.

There was also an article that appeared in the Watch Tower of September 15, 1914, entitled "The Blessing of the 'Cup of Salvation'", that contains a subheading entitled "Ye are My Witnesses Saith Jehovah". This is obviously referring to Isaiah 43:10, although the context does not directly discuss this. Assuming that this article was written (or perhaps dictated) by Russell, more than likely the subheadings were added by someone else. "Ye are my witnesses" appears at twice more in the Watch Tower of Russell's time, but in each instance, it was not written by Russell.

Related Written By Others:

Light of the World
God's Witnesses and Servant

The Grace of Jehovah

Which Day Is Sabbath?

Matthew 19:16-22 – Does the Law Covenant Give Eternal Life?

A respondent makes the claim that in the first-century Jewish culture to be without sin did not mean that he had some special nature, it simply meant that he was obedient to God’s Law … nothing more nothing less.

It is claimed that the New Testament records at least three men who were totally obedient to God’s Law: (1) The rich young ruler who declared to Jesus that he had obeyed the commandments since his youth and Jesus did not correct him; (2) Paul says in Philippians that he was blameless before the Law; (3) and Jesus himself. It is claimed that Jesus was set apart by God’s choosing, not by some mystical virgin birth or by some special nature. According to this claim, Jesus was simply one of the flock chosen by God to become his passover lamb. This would, in effect, make Jesus a human under the condemnation of death (Romans 5:12-19) just like the rest of us.

We are not sure what is being meant by “nature” above, but we can say that Jesus was certainly not, by nature, a child of wrath, and never was such. — Ephesians 2:3.

Jesus’ “nature,” while he was in the days of his flesh (Hebrews 5:7), was just as Adam was before Adam sinned; he was indeed a human being, nothing more, nothing less, and we do not claim otherwise.

If by “nature”, it is meant that Jesus was God Most High and at the same a man, the Bible never says such a thing, and we certainly don’t believe such an idea.

See links to some of our related studies: Dual Natures

Jesus was the first man to totally obey the Law, since all the rest were subjected to the sun of vanity, under the bondage of corruption and of sinful flesh, by nature, children of wrath, due to Adam's disobedience. (Job 14:1; Psalms 39:5,6; 62:9; Ecclesiastes 1:2, 13-15; 2:11,17,22,23; 4:4; 6:11; 7:13; 11:8; 12:8; Romans 5:12-19; 8:20-22; 1 Corinthians 15:21,22; Ephesians 2:3) Jesus, however, was not born with sinful flesh, since his flesh was specially prepared by his God and Father. (Hebrews 10:5) Jesus was like Adam was before Adam sinned; Adam was not at that time, by nature, a child of wrath, nor a son of disobedience. (Romans 5:14) No one had perfectly obeyed the Law Covenant before Jesus, else they, having obtained life through the Law, would be alive and walking around on the earth today (assuming that they did not return to sin and condemned to the second death), and Jesus’ ransom sacrifice would have been meaningless, since justification would have been by doing works of the Law. — Romans 2:13.

See links to some of our studies related to: The Second Death

Jesus taught that, if a Jew under the Law Covenant could keep the commandments, that Jew could live forever. (Matthew 19:16-19; Mark 10:17-21; Luke 10:25-28) Paul also taught the same thing. (Romans 10:5) This offer was made, however, only to the Jew who was under the Law; no Gentile was ever made such an offer, and thus God overlooked the Gentile’s ignorance of the Law. The appeal to the Gentile to convert is in view of the judgment day of the age to come, when the new covenant will be enacted throughout the world. (Acts 17:30) It is our conclusion that those who become God’s sons in this age do so by partaking of the powers of that age to come. (Hebrews 6:5) Nevertheless, no Israelite has ever gained eternal life by keeping the commandments of the Law. We see no Jew walking around today who is several thousand years old, nor anyone who has come out of the dying condition that is upon him through Adam. The only one who did keep those commandments was Jesus, who gave up his right to eternal human life as a human being in order the redeem those under the curse of the law. — 2 Corinthians 5:12; Galatians 3:13.

Matthew 19:16 Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?”
Matthew 19:17 He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”
Matthew 19:18 He said to him, “Which ones?” Jesus said, “You shall not kill. You shall not commit adultery. You shall not steal. You shall not offer false testimony.
Matthew 19:19 Honor your father and mother. And, you shall love your neighbor as yourself.”
Matthew 19:20 The young man said to him, “All these things I have observed from my youth. What do I still lack?”
Matthew 19:21 Jesus said to him, “If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me.”
Matthew 19:22 But when the young man heard the saying, he went away sad, for he was one who had great possessions.

Jesus and the Rich Young Ruler

Notice that it was the rich young ruler himself who made the claim of having obeyed the commandments. Jesus told him that if one were to keep the Law that one could enter into life. That is the promise of the Law. The man evidently realized that he did not have everlasting life (for he surely must have been aware of the aging and continued signs of a coming death), even with his claim to self-righteousness, self-justification, and asked what more he should do. Jesus, in effect, pointed out to that man that if he had actually kept that Law perfectly/completely, then he would have become perfected and would have life through that Law Covenant, as that is what the Law promises to any who perfectly do the Law. As a result, he would no longer have felt the condemnation of death in his body, and that man would still be alive on the earth today.

Although it is the promise of the Law that if one would keep the commandments, he would enter into life, not one person condemned in Adam entered into life by keeping those commandments. The lesson to be learned was that man, in his fallen condition, could not keep God’s perfect law perfectly. But foreknowing this, God had made preparation for a repetition of the typical atonement day every year, so that the people might continue striving to attain eternal life, and be reminded of the need for a sacrifice for sin. Year after year, century after century, they failed in keeping that law perfectly, and discouragement took the place of hope. God was teaching them a great lesson respecting the need of better sacrifices than those of bulls and of goats, and also teaching them that there is no other means of justification in His sight. They had blessings under this covenant — educational blessings, but not the blessing hoped for, not life eternal.

We should realize that although Jesus had not yet completed his sacrifice while he was in the days of his flesh, during those days he did point to his sacrifice as the means of obtaining eternal life:

If anyone eats of this bread, he will live forever. Yes, the bread which I will give is my flesh, for the life of the world. — John 6:51.

For the bread of God is that which comes down out of heaven, and gives life to the world. — John 6:33.

He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. — John 6:54.

This points to Jesus’ sacrifice and the inauguration of the new covenant by his body of flesh with its blood. — Matthew 26:26-28; Mark 14:22-24; Luke 22:19,20; Romans 3:25; 5:9; 7:4; 1 Corinthians 11:24,25; Ephesians 1:7; 2:13; Colossians 1:14.22; Hebrews 9:12,14; 10:10,14,29; 12:24; 13:12,20

Jesus also spoke of his giving his soul as a ransom. — Matthew 20:28; Mark 10:45.

John the Baptizer introduced Jesus as the lamb, signifying one to be sacrificed for the sin of the world. (John 1:29) Jesus was the lamb given, not from the old creation under subjection to sin, vanity and corruption (Roman 8:19-22; 2 Peter 1:4), but his human life was a new creation not from the creation through Adam. Due to Adam's disobedience, all of Adam's offspring could not bring forth a new creation separate from the creation through Adam. (Ecclesiastes 1:10; Romans 5:12-19) If Jesus had been brought into this world as an offspring of Adam, then Jesus would also have been subject to the same sinful conditions, the bondage of corruption, etc., as the first creation, and would not have anything to offer to offset the sin of the first creation. From the old creation, there could come nothing new. (Ecclesiastes 1:9,10) Nothing of the old creation, under subjection to the “sun” of “vanity”, could make itself straight. (Ecclesiastes 1:14,15; 7:13) Thus, Jesus said to the Jewish leaders: “You are of this world (the world condemned in Adam, in subjection to bondage). I am not of this world.” (John 8:23) Likewise, with his disciples, authority was given so that they who were once children of disobedience and sons of wrath (Ephesians 2:1-3) might become sons of God (John 1:12), “sons of the Most High” (Psalm 82:6), new creatures (2 Corinthians 5:17), and no thus counted as no longer of this world, the creation in bondage to corruption. Thus, he says of them: “They are not of the world, even as I am not of the world.” — John 17:14,16.

Paul’s statement that he was blameless before the Law (Philippians 3:6) does not mean that he had kept the Law perfectly, for he says: “Christ Jesus came into the world to save sinners; of whom I am chief.” (1 Timothy 1:15) And he also said: “The doers of the law will be justified.” (Romans 2:13) If Paul had fully kept the Law, he was therefore justified by the Law, and he would not have needed the ransom sacrifice of Jesus, for he would have already attained life by works of the Law. Yet he includes himself by saying “we”: “While we were yet sinners, Christ died for us.” (Romans 5:8) Yes, Paul was a sinner, just as the rest of us. He had never justified himself by obeying the Law, and he himself said: “By the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.” (Romans 3:20) And yet, if he had been a “doer of the Law”, he would have been justified, as he stated in Romans 2:13; therefore, the only conclusion is that Paul had not been fully a “doer” of the Law, or else he would have been justified by the Law.

Paul further testifies: “If there had been a law given which could make alive, most assuredly righteousness would have been of the law.” (Galatians 3:21) And, “a man is not justified by the works of the law but through the faith of Jesus Christ.” — Galatians 2:16.

What good thing
shall I do,
that I may
have eternal life?
Matthew 19:1

New Covenant Vs. Covenant For A Kingdom

The expression “new covenant” appears only once in the Old Testament. The scripture and its context is:

Jeremiah 31:27-34 - Behold, the days come, says Jehovah, even I will sow the house of Israel and the house of Judah with the seed of man, and the seed of animal. [28] And it shall be, as I have watched over them to pluck up, and to break down, and to throw down, and to destroy, and to bring calamity; so I will watch over them to build and to plant, says Jehovah. [29] In those days they shall not any more say, The fathers have eaten sour grapes, and the teeth of the sons are dull. [30] But every man will die in his iniquity. Every man who eats the sour grapes, his teeth will be dull. [31] Behold, the days come, says Jehovah, that I will cut a new covenant with the house of Israel and with the house of Judah, [32] not according to the covenant that I cut with their fathers in the day I took them by the hand to bring them out of the land of Egypt (which covenant of Mine they broke, although I was a husband to them, says Jehovah). [33] But this shall be the covenant that I will cut with the house of Israel: After those days, declares Jehovah, I will put My Law in their inward parts, and I will write it on their hearts; and I will be their God, and they shall be My people. [34] And they shall no longer each man teach his neighbor, and each man his brother, saying, Know Jehovah. For they shall all know Me, from the least of them even to the greatest of them, declares Jehovah. For I will forgive their iniquity, and I will remember their sins no more.  -- Green's Literal Translation.

Luke 22:20 - He took the cup in like manner after supper, saying, "This cup is the new covenant in my blood, that which is poured out for you.
-- World English.

Hebrews 10:9-10 - then has he said, "Behold, I have come to do your will." He takes away the first [covenant], that he may establish the second [covenant], [10] by which will we have been sanctified [consecrated, set apart, made holy] through the offering of the body of Jesus Christ once for all.

Hebrews 10:29 - How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the [new] covenant with which he was sanctified [consecrated, set apart, made holy] an unholy thing, and has insulted the Spirit of grace?
-- World English.

Many fail to comprehend how the New Covenant, if it is not active now, can be active on the new creature so as to result in sanctification (consecration). The terminology often used would either result in the thought that the new creature is not under the New Covenant, or that if he is under the New Covenant, then the New Covenant must be active now. From these two extremes other wrong conclusions are developed.

What we need to realize is that everything pertaining the new creation belongs to the age to come, not this present evil age. When Paul wrote,  “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, they have become new” (2 Corinthians 5:17), he was saying that to the new creature, the present evil age is reckoned as having already passed away, and he reckoned as living in coming age when all things are made new. (Isaiah 65:17; Matthew 5:18; 24:35; Mark 31:31; Luke 21:33; 2 Peter 3:10,13; Revelation 21:1-5) That New Heavens and New Earth are not now, but belong to the “age to come.”

He will receive one hundred times now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. — Mark 10:30.

Who will not receive many times more in this time, and in the world [age] to come, eternal life.” — Luke 18:30.

That “age to come” had not yet come when the book of Hebrews was written: “concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,  and tasted the good word of God, and the powers of the age to come.” — Hebrews 6:4,5.

This last scripture shows that the new creature has tasted “the powers of the age to come.” It is in that age to come that the New Covenant becomes active to Israel and then the whole world, but those who are chosen out this world become new creatures by tasting the power of the age to come, in effect, making them belong to the day, not to the present night of sin. -- 1 Thessalonians 5:5,8.

The “age to come” spoken of still is not fully with us, since the heathen of the earth are still being deceived by Satan (Revelation 20:3), and the promised blessings of the heathen are not now being seen. (Genesis 22:18; Isaiah 2:2-4) It is still true that God is choosing people out of the corrupted world as his sons, who then are no longer of the corrupted world (John 15:19), thus the corrupted world (Romans 5:12; 8:21; 2 Peter 1:4) is still in existence, and has not yet passed away. (1 Corinthians 17:31; John 2:17

Once the present heavens and earth have passed away, the New Covenant becomes operative through Israel by means of Jesus as the mediator. — Jeremiah 31:31; Hebrews 9:15.

Therefore the of prophecy of the new covenant, as such, actually belongs to the “age to come”, when it will be true that everyone who dies will die for his own iniquity, not the sin of Adam or parents. (Ezekiel 18:2,3) Likewise, the covenant is made with Israel and Judah. Some claim that the covenant is actually concluded with the Israel of faith, the Christian church, not fleshly Israel. If this were true, how is it to be said of the Israel of faith, that this “new covenant” is “not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt”? True, a few of those who belong to the Gospel Age church have a Jewish heritage by flesh, but most are not. Most Christians have never been under the Law of Moses so that it could be said of them: “my covenant they broke”. This can only apply to fleshly Israel, not the Israel of faith.

Ezekiel 16 likewise depicts the same time, and the same covenant. There Jehovah speaks to Jerusalem (representing all of Israel), and compares her with her sisters, Sodom and Samaria. He speaks of the day of resurrection, saying: “And I will bring back their captive ones [from the captivity of death], the captive ones of Sodom and her daughters, and the captive ones of Samaria and her daughters, and the captive ones of your captives in the midst of them.” (Ezekiel 16:53, Restoration Light Improved Version, RLIV) Jehovah further says to them: “And your sisters, Sodom and her daughters, will return to their former estate [being returned to life]; and Samaria and her daughters will return to their former estate; and you and your daughters will return to your former estate.” (Ezekiel 16:55) To this day, the people of Sodom have remained in the realm of death. They have in no wise been returned to their former estate. This can only be accomplished by their resurrection from the dead, when they are to be raised in the resurrection of the unjust.

What does this have to do with the New Covenant? Jehovah continues to speak to Jerusalem: “Nevertheless I will remember my covenant with you in the days of your youth, and I will establish an everlasting covenant with you.” (Ezekiel 16:60) Here he speaks of two different covenants, the one established with Israel in the days of her youth, and another covenant, a future covenant. This future covenant is not fulfilled with the Gospel Age church, as it cannot be said of the Gospel Age church that God will remember his covenant (the covenant through Moses) with them. Jehovah further says to Jerusalem: “Then you will remember your ways, and be ashamed, when you receive your sisters, your elder and your younger; and I will give them unto you as daughters, but not by your covenant.” (Ezekiel 16:61) The covenant made with Israel through Moses is again referred to, and Jehovah tells Jerusalem that this coming blessing will not be by means of that covenant. Again, we note that this is not speaking of the Gospel Age Israel of faith, since it could not be said to the Israel of faith that the blessings foretold would be “not by your covenant”.

And Jehovah states to Jerusalem: “And I, even I, will raise up My covenant with you. And you shall know that I am Jehovah, so that you may remember and be ashamed. And you will not any more open your mouth, because of your humiliation, when I am propitiated for you for all that you have done.
” (Ezekiel 16:62,63, Green's Literal) It should be apparent that the covenant being spoken of is the same covenant spoken of in Jeremiah 31:31. It should be further apparent that this covenant is established with the same Israel that had been under the Law Covenant through Moses.

Does this mean that the Gospel Age believers receive no benefit from the New Covenant? No, but we need to examine some scriptures to see how the New Covenant is applied to the Gospel Age believers.

In the Gospels, we find the expression “new covenant” used in Luke 22:20, where Jesus speaks of such at his last meal. He took the cup, and stated to his disciples: “This cup means the new covenant in my blood which is poured out for you.” So it is apparent that the disciples receive a benefit from the “new covenant” as represented in the blood of Jesus, which blood, Jesus said, was poured out for them.

So how does the Gospel Age church obtain these benefits, if the New Covenant is actually made with Israel in the age to come? They do this by being reckoned, imputed as justified, as though in the age to come, as though made alive in the resurrection day, counted as children of that day when the knowledge of Jehovah will cover the earth, and no longer children of this condemned age of darkness. (1 Thessalonians 5:5) Those called in this age receive the first-fruits of the spirit of the age to come. (Romans 8:23; Hebrews 6:5; James 1:18) The Christian’s baptism is a symbol of being baptized into Jesus’ death so as to appropriate the benefits of the death of Christ (Romans 6:3); this is so in that one receives the first-fruits of the spirit — as a earnest (that which in purchases is given as a pledge or down payment that the full amount will subsequently be paid) — the spiritual benefits of the ransom, the power of the age to come, in this age. — Romans 8:23; 2 Corinthians 1:22; 5:5; Ephesians 1:13,14; Hebrews 6:5.

The holy spirit is given now as a down payment, or earnest of the inheritance (2 Corinthians 1:22; 5:5), declares that the inheritance in the kingdom will be much more than is now obtained through the spirit. The spirit is received by means of obtaining the powers of the age to come (Hebrews 6:5), in which age to come the holy spirit will be poured out on all flesh. (Joel 2:28; Isaiah 40:5) The believer today receives the “first-fruits” of the spirit (Romans 8:23) in anticipation of the coming time when they will be revealed to the creation and the creation will also be able to be delivered from the bondage of present-day corruption into the glorious liberty of the children of God. (Romans 8:21) The church is a kind of first-fruits of God’s creatures (James 1:18), indicating the after fruits yet to come in the next age, when “the earth will be full of the knowledge of Jehovah, as the waters cover the sea.” (Isaiah 11:9, RLIV) The outpouring of holy spirit on believers in this age is but a prelude to the actual fulfillment of Joel’s prophecy in the age to come. — Acts 2:16-21.

It is thus by partaking of that which belongs to age to come, the benefits of the New Covenant, that those called in this age receive the benefits of that covenant. The scriptures indicate that the seed of Abraham has to receive this benefit -- the blessings through covenant -- before they actually become the seed of Abraham which is to bless all nations in the age to come. -- Galatians 3:8,9,29.

The Covenant For a Kingdom

Now, concerning the covenant for a kingdom. This refers to Luke 22:29. Due to the way this verse is translated in most translations, most would probably not realize that a covenant is being spoken of.

And I covenant unto you – as my Father hath covenanted unto me – a kingdom. — Luke 22:29, Rotherham.

This covenanting is evidently a reference to the Abrahamic/Davidic “seed” Covenant, which God , through Abraham, made a covenant with the seed (Christ) of Abraham which covenant Jesus extends to his followers: Genesis 9:9; 12:3,7; 17:7,19; 21:12; 2 Samuel 7:11-17; 22:51; Psalm 18:50; 89:1-4,26-37; Isaiah 9:6,7; Jeremiah 23:5,6; Ezekiel 34:23,24; Daniel 7:22,27; Amos 9:11; John 7:42; Acts 13:22,23; Galatians 3:16,27,29.

This, by the way, proves that He who appeared to Abraham (by whatever means) was not Jesus, as many claim, but the God and Father of Jesus. No one can see the actual invisible substance of the only true God [Supreme Being], the "one God" who is the source of all. (John 17:1,3; 1 Corinthians 8:6; Colossians 1:15) Thus, any appearances He makes is by means of vision, dreams, angels,  or possibly by other physical or mental methods that can been "seen" by whomever He appears to.

Nevertheless, directly, the church’s covenant is actually with Jesus, and through him the Father’s covenant is applied to the church. This covenant is not the “new covenant”, but is a covenant that existed 430 years before the Law Covenant, and which Paul applies to Christ, and all who belong to Christ, the sons of Abraham by faith. — Galatians 3:7,16,17,26-29.

The “New Covenant” covers the condemnation of sin in Adam, which is applied to all who are dying in Adam. The “covenant for a kingdom” is the everlasting kingdom, a rulership with Jesus, which rulership will benefit all the families of the earth in the future under the New Covenant, but not all the families of the earth participate in the covenant for a kingdom. -- Ronald R. Day, Sr.

See also our study:

Who is the Woman?

Related (We do not necessarily agree with all details presented by other authors):

A New Covenant (David Rice)

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Acts 21:21-26 – The Early Christians and the Law

Acts 21:21-26 - and they have been informed concerning thee, that thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.[22] What is it therefore? They will certainly hear that thou art come.[23] Do therefore this that we say to thee: We have four men that have a vow on them;[24] these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law.[25] But as touching the Gentiles that have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication.[26] Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them. 

The above is often cited as proof that keeping of the old Law Covenant is binding upon Christians. We are presenting the following excerpts from studies of others; we do not necessarily agree with all details as presented, but believe these to be beneficial to our readers. Names of Bible books have been expanded to aid in searches. We have expanded the names of books of the Bible. Some scriptures involved: 

The first is an excerpt from Study V of Studies in the Scriptures, Volume 6, pages 227-229:.

The account of Paul’s course, recorded in Acts 21:20-26, is reflected upon as being contrary to his own teachings of the truth. It is claimed that it was because of wrong doing in this instance that Paul was permitted to suffer so much as a prisoner and was finally sent to Rome. But such a view is not borne out by Scripture-stated facts. The record shows that throughout this entire experience Paul had the sympathy and approval of all the other apostles, and, above all, the Lord’s continued favor. His course was at the instance of the other apostles. It was testified to him by prophecy, before he went to Jerusalem (Acts 21:10-14), that bonds and imprisonment awaited him; and it was in obedience to his convictions of duty that he braved all those predicted adversities. And when in the very midst of his trouble, we read, “The Lord stood by him and said, ‘Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome'”; and later we find the Lord again showing him favor, as we read, “There stood by me the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar: and lo, God hath given thee all them that sail with thee.” (Acts 23:11; 27:23,24.) In view of these facts, we must seek an understanding of Paul’s course in correspondence with his uniformly bold and noble course–esteeming very highly the work and testimony which God not only did not reprove, but on the contrary approved.

Coming then to the examination of Acts 21:21-27, we notice (verse 21) that Paul had not taught that Jewish converts should not circumcise their children; nor did he repudiate the Mosaic law — rather, he honored it, by pointing out the greater and grander realities which Moses’ law so forcibly typified. So far, therefore, from repudiating Moses, he honored Moses and the Law, saying, The law is just and holy and good, and that by it the knowledge of the heinousness of sin had been increased; that the Law was so grand that no imperfect man could obey it fully, and that Christ, by keeping it, had won its rewards, and now under a New Covenant was offering everlasting life and blessings to those unable to keep it, who, by faith, accepted as the covering of their imperfections, his perfect obedience and sacrifice.

Certain ceremonies of the Jewish dispensation were typical of spiritual truths belonging to the Gospel age, such as the fasts, the celebration of new moons and Sabbath days and feasts. The apostle clearly shows that the Gospel of the New Covenant neither enjoins nor forbids these (the Lord’s Supper and Baptism being the only injunctions of a symbolic character commanded us, and they, new ones). — Colossians 2:16,17; Luke 22:19; Matthew 28:19.

One of these Jewish symbolic rites was that observed by Paul and the four Jews, which we are now examining, termed “purifying.” Being Jews, they had a right, if they chose, not only to consecrate themselves to God, in Christ, but also to perform the symbol of this purification. And this is what they did — the men who were with Paul having made, additionally, a vow to humiliate themselves, before the Lord and the people, by having their heads shaven. These symbolic ceremonies cost something; and the charges presumably made up the “offering” of money — so much for each, to defray the expenses of the Temple.

Paul never taught the Jews that they were free from the Law, — but, on the contrary, that the Law had dominion over each of them so long as he lived. He showed, however, that if a Jew accepted Christ, and became “dead with him,” it settled the claims of the Law Covenant upon such, and made them God’s freemen in Christ. (Romans 7:1-4) But he did teach the Gentile converts that they had never been under the Jewish Law Covenant, and that for them to attempt the practice of Jewish Law ceremonies and rites would imply that they were trusting in those symbols for their salvation, and not relying wholly upon the merit of Christ’s sacrifice. And to this all of the apostles assented. — See Acts 21:25; 15:20,23-29.

The following is from Frank Shallieu’s commentary on The Acts of the Apostles, pages 147, 148.

“Many thousands of Jews … which believe … are all zealous of the law”; that is, although many thousands of Jews became Christians, they continued to follow the Law faithfully. It was difficult for some to discard their old beliefs. For this reason, some of the brethren advised Paul to minimize any confrontations with the Jews by shaving his head under the Nazarite vow and going to the Temple with four others who had also taken Nazarite vows and shaved their heads. Many Jewish Christians urged Christians to obey the Law as well as the precepts of Christ.

With the Galatians, Paul had tried to show that the Jew was no longer obligated to follow the ceremonial features of the Law but that voluntary compliance was permissible under certain circumstances. Making the Law mandatory was the wrong principle. For example, Paul refused to have Titus circumcised but did have Timothy circumcised (Galatians 2:3-5; Acts 16:1-3). To the Jews, Paul was a Jew, and to the Gentiles, he was a Gentile in order to win converts (1 Corinthians 9:20,21). In other words, to comply with a feature of the Law under peer pressure would be compromising principle, but to voluntarily, in advance, follow a custom of the Jews was a different matter. If a Jewish Christian wanted to take a Nazarite vow or to tear his clothes and put ashes on his head in connection with mourning, he could do so. Here in Jerusalem at the time of Pentecost, the brethren thought Paul would be better received and heard by both Jews and Jewish Christians if he did not appear too radical.

Contrary to comments from three Reprint articles in the Expanded Biblical Comments, Paul properly followed the advice of the brethren. Although his actions boomeranged, as we shall subsequently see, he was correct to take the Nazarite vow and go with the other four. On multiple occasions, Paul demonstrated his courage, so he was not peer-pressured in taking the vow. He was simply listening to advice from the brethren, and he had been solicitous of going to Jerusalem for the Feast of Pentecost, evidently intending to take a vow anyway.

When the brethren realized his intention, they suggested he go to the Temple with four others. That way people would see him and conclude he was not that radical, for sometimes people exaggerate what they seem to think is a fault in others. From a sanctified common-sense standpoint, Paul’s following the advice of the brethren might have brought positive results, but as the Lord had foreseen, trouble would ensue and Paul had been told earlier what awaited him in Jerusalem. His reply was, “I am ready to be bound in Jerusalem and to die for Christ” (Acts 21:13 paraphrase).

And in regard to wisdom, Paul had more wisdom than any of the other brethren. Therefore, he acted within his rights. On another occasion, Paul said that he could eat meat offered to idols but that doing so might stumble others. Offering meat to an idol did not affect the meat, for the idol was like a nonexistent entity. However, he was very careful in regard to the consciences of others. While he felt free to do certain things, he refrained when doing so would offend a brother. Paul was considerate of the feelings of others, and now, in this situation in Jerusalem, he was considerate of the brethren who were giving him advice.

Comment: Paul was told that persecution awaited him, so he may have followed this advice for an even higher motive, which was to show the brethren that whatever Providence determined would happen and nothing man could do would change the situation. Then his actions in following the advice would be even more to his credit.

Comment: It was difficult for some to make the transition from the Law to liberty in Christ, and Paul was trying to help them.

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End of quotes.

RRD: We know from our studies that the scriptures show that a Jewish believer, having been born under Law according the flesh, becomes reckoned dead to the Law if he accepts Jesus. (Luke 16:16; Romans 7:4) Being dead to the Law, however, does not mean that one becomes dead the everlasting law of love, upon which the Law Covenant is based. Since the Law Covenant expresses applications of love as related to Israel in the land promised to them, the same principles are applicable to those who come to the God of Israel through Christ. 

One claims that "Paul and four other Messianic brethren committed animal sacrifices at the Temple in Acts 21 in order to terminate their Nazarite vows. (Acts18:18). Apparently Paul understood that as long as that Temple was standing he was obligated to keep its commandments/instructions; Paul and AT LEAST FOUR OTHER Messianic believers entered into Nazarite vows. (Acts 18:18) ... the Nazarite vow involved a deep dedication to Torah keeping! Why would Paul (and others) take such vows if Torah was no longer binding, then the Nazarite vow would have been done away with also, yet Paul CLEARLY entered a Nazarite vow (Acts 18:8) AND made the required animal sacrifices to be released from his vow AS REQUIRED BY TORAH (Acts 21)?

Our reply:

The accounts in Acts 18:18 and Acts 21:23 are evidently referring to Nazarite vows to God. Many commentators believe these vows were taken before Christ had come. Whether these vows were taken before the coming or after the coming Christ is not stated in the scriptures. The Nazarite vow is introduced in Numbers 6. It is not a commandment of the Law Covenant that one take this vow; taking his vow was wholly voluntary. And yet, if one did take the vow, he was obligated to fulfill the conditions of the vow, under the law of a Nazarite. A vow to God has to be paid regardless (Ecclesiastes 5:4), and thus it appears that any Christian who took that vow before coming to Christ -- or even after coming to Christ -- would have to take the vow to its completion. However, we do not know of anyone today -- whether under the law or not under the law -- who would take a Nazarite vow because today there is no temple or priest to bring the vow to completion.

Nevertheless, there is nothing in what is stated in Acts 18 or Acts 21 that warrants drawing the conclusion that Paul understood that he was obligated to keep all the commandments of the Law, even those directly applicable only the children of Israel and foreign residents in the land of Israel. On the other hand, becoming dead to the law through Christ does not do away with any vows to God, whether those vows were taken while under the law or not under the law. Regardless, Paul plainly says,

Galatians 5:18 - But if you are led by the Spirit, you are not under the law. 

Some other studies related to the above:

The Jewish Influence in the Early Church Meetings -- Leonard Griehs

A Question of Motive -- Homer Montague