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

2 Corinthians 3 – The Law, The Veil, And The New Covenant

Since certain verses in 2 Corinthians 3 are often cited and given applications out of context, we are presenting below a few comments on this whole chapter as related to Israel’s law covenant and the new covenant. While we have endeavored present conclusions in harmony with the context and the rest of the Bible, we do not claim that what we present is dogma, or that it is absolutely free of errors; we have endeavored to note what we believe to be the intent of what Paul was saying.

2 Corinthians 3:1 – Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?

Paul is evidently referring to himself as "we," "our," etc. Some refer to this usage as an "editorial 'we.'"

At the time that Paul wrote the above, there were evidently those who were making the false charge that Paul had appointed himself as an apostle, and was thus commending himself as such. — 2 Corinthians 5:12; 10:8.

Paul was saying his commendation as an apostle came through Christ, and that he did not need a letter of commendation from the church in Corinth, nor did he need a letter of commendation from anyone else so as to speak to the Christians in Corinth, or elsewhere, as an apostle. — 2 Corinthians 12:11; Galatians 1:17-19.

2 Corinthians 3:2 — You are our letter, written in your hearts, known and read by all men.

Many manuscripts read "our hearts," rather than "your hearts." We believe that it most likely Paul wrote "your hearts." Paul writes that the Corinthian Christians are themselves a testimony that he was an apostle, since he had brought so many of them to Christ.

2 Corinthians 3:3 — being revealed that you are a letter of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.

The Corinthian Christians serve as a testimony of Paul’s ministry, not by anything written on tablets of stone, but rather what had become written in the tablets of their heart. By this he also begins to bring into focus the Law covenant, which was written on stones, and he contrasts what is written with the spirit of Jehovah with that written by means of the human hand through Moses. It appears that “the Spirit of the living God” parallels “spirit of Jehovah” in 2 Corinthians 3:17, denoting the anointing, influence, power, of God’s holy spirit. -- See also Isaiah 11:1; 61:1; Micah 3:8; Luke 4:14.18; Acts 1:8; 10:38; Romans 15:13,19; 2 Corinthians 1:21; Ephesians 3:16; 2 Timothy 1:7; 1 John 2:20.

2 Corinthians 3:4 – Such confidence we have through Christ toward God.

The testimony of Paul’s work with the Corinthian brothers adds to Paul’s confidence that he is not a false apostle, and that his repentance towards Jehovah through Jesus had been accepted, and that he was indeed appointed by God and Jesus as an apostle. The turning, the repentance, is towards Jehovah, through faith in Christ. The turning is not towards Christ, but towards the God and Father of Jesus through Jesus. -- Acts 20:21.

2 Corinthians 3:5 – Not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from Jehovah.

Paul did not claim his salvation from sin and death was by obedience to the Law, which would mean that his sufficiency would have been of himself, but rather he claimed that which had been provided by Jehovah (through Christ), as shown in the next verse.

2 Corinthians 3:6 — Who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.

Paul contrasts the new covenant with that of the Old Law Covenant through Moses, and shows that the Law Covenant kills, it condemns, since sinful flesh cannot totally obey that Law. -- Romans 8:3; Galatians 3:2.

2 Corinthians 3:7 – But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away.

The service of the Law Covenant is called “the service of death,” since it was weak because of the sinful flesh (Romans 8:3), and thus, rather than bringing anyone to life, it condemned the one seeking life through that Law to death. (Romans 7:10; Galatians 3:10,11) And yet, the Law Covenant itself “came with glory;” it was the light by which one could have life if one could obey that light. (Romans 10:5) But due to the subjection of mankind to vanity and the bondage of corruption (Ecclesiastes 1:2,14,15; Romans 8:20-22) that is upon mankind by means of Adam’s sin (Romans 5:12-19, that which would have been to life, became death. Only Jesus actively and fully brought to light life and incorruption by full obedience to the Law and all that his God and Father commanded. -- Philippians 2:8; 2 Timothy 1:10.

2 Corinthians 3:8 – Won’t service of the Spirit be with much more glory?

The spirit is evidently referring to servicing the spirit of the Law, not the letter of the Law. (Romans 2:29; 7:6; 2 Corinthians 3:6) This, however, is done through Jesus and the blood of the new covenant. (Matthew 26:28; Mark 14:24; Luke 22:20; Romans 3:25; 5:9; 1 Corinthians 11:25; Hebrews 9:15,24: 10:29; 12:24; 13:20) We believe that since the new covenant actually belongs to the age to come, in this age, one, through faith in the blood of Christ, obtains the spirit, the power, or reckoning by tasting of the power of the age to come (Hebrews 6:5), when the spirit will be fully poured out upon all peoples. (Jeremiah 30,31) The new creature in Christ has become sanctified (consecrated) through the blood of the new covenant. (Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; Hebrews 10:29) The new creature itself does not fall short of the glory of Jehovah due to sin (1 John 3:9), and is thus with much more glory than any trying to attain righteousness through the Law Covenant, for no one was ever justified, made straight, by that covenant so that he could say that he did not fall short of the glory of Jehovah. — Romans 3:23.

2 Corinthians 3:9 – For if the service of condemnation has glory, the service of righteousness exceeds much more in glory.

The law condemns, and yet the Law is the light of Jehovah (Proverbs 6:23), by which, if one should obey that Law, he would live. (Leviticus 18:5; Nehemiah 9:29; Ezekiel 20:11; Romans 10:5) The Law itself was not at fault, but it failed to bring eternal life to anyone, due to the sinful nature of the flesh condemned in Adam. (Romans 5:12-19; 8:3) Jesus, however, obeyed that Law and became the light of Jehovah among men. (John 1:4,5) The law, having its own glory, while it provided a typical glory toward those under the Law, did not provide the glory of a new creation (Ecclesiastes 1:9,10; 2 Corinthians 5:17), which new creation does not fall short of the glory of Jehovah.

The service of righteousness is first of all, the service of Jesus to us; Jesus became our righteousness, and secondarily, the service of righteousness is the service of all who are justified through his righteous blood, and who, as new creatures, are thus servants of righteousness.

2 Corinthians 3:10 – For most assuredly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses.

That which has been made glorious through faith in Jesus surpasses the glory of the Law Covenant, since the Law Covenant proved ineffectual to restoring those under the Law to the glory of God due to the sinful flesh. — Romans 8:3.

2 Corinthians 3:11 – For if that which passes away was with glory, much more that which remains is in glory.

That which is passing away is the Law Covenant. It does not pass away as long as there is still one Jew who is under that Law. Each Jew who turns toward Jehovah in repentance, through Christ, becomes dead to the Law, and for that one, the Law has passed away. Once all the Jews born under the Law have either died to the Law through Christ, or have physically died, then the Law Covenant will have fully passed away.

2 Corinthians 3:12 – Having therefore such a hope, we use great boldness of speech.

By what has been given to him through Christ, Paul claims the right to speak boldly by means of the spirit that had been given to him, not just as new creature, but also as an apostle of Christ.

2 Corinthians 3:13 and not as Moses, who put a veil on his face, that the children of Israel wouldn’t look steadfastly on the end of that which was passing away.

The reference is to when Moses came down from the mountain after he had seen the glory of Jehovah. His face shone with the brightness of the glory of Jehovah, so that, he covered his face that the glory would not shine upon the children of Israel, and thus, the people could not gaze upon that reflected glory of Jehovah. Paul is using that veil as a figure of how the Jew could not bring himself into the glory of Jehovah by means of keeping the Law.

2 Corinthians 3:14 – But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because [by means of] Christ it passes away.

2 Corinthians 3:15 – But to this day, when Moses is read, a veil lies on their heart.

The obstructive veil is still upon the Jew to this day, who reads the Law, for his heart is hardened without Christ, being of sinful nature, and unable to bring himself into the righteousness that is not short of the glory of God. The law condemns, because of man’s sinful condition, it does not justify, and thus it cannot bring anyone into the righteousness that does not fall short of the glory of God. — Romans 3:20; 8:3; Galatians 2:16; 3:11.

The "veil" is a reference to the veil that Moses put over his face after receiving the ten commandments. Moses face was aglow from having seen the glory of Jehovah, and thus Moses veiled his face. (Exodus 34:29-35) That veil is being used as type to demonstrate how the Jew who is still alive to the Law continues to fall short of the glory of Jehovah. — Romans 3:23.

A veil causes blindness (2 Corinthians 4:4), but here it is used more as a obstruction to the glory of Jehovah; those under the veil of the Law Covenant have not been made free from the law of sin and death. — Isaiah 60:1; Romans 8:2.

2 Corinthians 3:16 – But whenever one turns to [Jehovah], the veil is taken away.

The Greek as it reads in our extant manuscripts does read "the Lord", but rather simply as "Lord." The indefinite usage of the Greek word for Lord probably indicates that the Holy Name was originally used, but that later copyists changed it to the Greek for for "lord."

One turns to Jehovah [not to Jesus] by repentance, through faith in the blood of Jesus, not by works of the Law. — Matthew 13:15; Mark 4:12; Luke 1:16; Acts 3:13,19,20; 20:21; 26:20; Hebrews 6:1.

If "lord" here refers to Jesus, it would have to mean to turn to Jesus whose sacrifice brings us back in harmony with Jehovah. -- John 14:6; Romans 5:6,11-19; 1 Corinthians 15:21,22; 2 Corinthians 5:18,19; Ephesians 1:3,17-23; 5:2; Colossians 1:20; 1 Timothy 2:5,6; Hebrews 2:9; 9:14; 10:10-12; 1 John 2:23; 2 John 2:9; 1 Peter 3:18.

By faith, the light of that is in the Law, which is veiled to those who seek righteousness by works of the Law, is made to shine through the righteousness of Christ, who was fully obedient to the Law. Through repentance and faith in Jesus, the light of the Law becomes, by faith, unveiled for the new creature in Christ. Through Christ, the one may be justified, counted as being righteousness, not by the works of the Law, but through faith in the blood of Him who was fully obedient to that Law. 

2 Corinthians 3:17 – Now [Jehovah] is the spirit and where the spirit of [Jehovah] is, there is liberty.

Again, we do not find in the extant Greek manuscripts a phrase corresponding to "the Lord" (with the definite article), but we find in the Greek the word for "lord" without the definite article. Again, this could indicate the possibility that the Holy Name was changed to the Greek word for "Lord."

Many read this as say that now Jesus is the spirit and where the spirit of Jesus is, there is liberty. This could also be. It is through Jesus that Jews are liberated from the Law Covenant (Romans 7:4; Galatians 2:14; Ephesians 2:14-16; Hebrews 7:18), and it is through Jesus that all mankind are liberated from the condemnation in Adam. -- Romans 5:12-19; 1 Corinthians 15:21,22; 1 Timothy 2:5,6; Hebrews 2:9; 1 John 4:14.

However, the word “spirit” in in the first instance is not referring to the bodily substance of God or Jesus, as some have claimed, but rather of spirit, the power or force behind the New Covenant, which brings freedom, not just from the condemnation of the Law, but also from the condemnation of sin and death through Adam, through the blood of Jesus. Jehovah, through his holy spirit, can be said the spirit of the New Covenant, not only as the force behind that covenant, but also since the holy spirit belongs to Jehovah. It would not be proper, however, to turn that around so as to say, “The [holy] spirit is Jehovah,” as some would like it to say.

Nevertheless, as the “spirit” is used in 2 Corinthians 3:3 as belonging to the living God, likewise, we believe that it is the same in 2 Corinthians 3:17, where we believe the spirit should be understood as the spirit of Jehovah.

2 Corinthians 3:18 – But we all, with unveiled face beholding as in a mirror the glory of [Jehovah], are transformed into the same image from glory to glory, even as from [Jehovah], the spirit.

“We all” here evidently means all the Jews who have become dead to the Law through Christ, although every Christian, whether he was ever a Jew under the Law or not, having become a new creation, he is with unveiled face as as to behold the glory of Jehovah as revealed through Jesus. The latter part of the verse, however, can only apply to the Jew, who having been a servant of the Law, passes from the glory of that servitude into the glory of service to the New Covenant, so that he, as a new creation, does not fall short of the glory of the image of God. The Jew still reads that Law, and is thus still condemned by that Law, and world is corrupted and under the bondage of corruption, and thus we know that Law has not yet “passed away”, nor have the present heavens and earth passed away, giving way the age to come where there will no longer be the bondage of corruption (the crooked condition), but rather there will righteousness, straightness. (Ecclesiastes 1:15; 7:13; Matthew 5:18; 2 Peter 3:10,13) At the present time, it is only to those who taste of the blessing of that age to come through faith in Christ who are a new creation, and for whom the old has passed away, so that the new creature in this age is counted — through faith — as though belonging to that day yet to come. — 2 Corinthians 5:17, 1 Thessalonians 5:8; Hebrews 6:5; Revelation 21:1-5.

OBJECTION

Some have claimed that we are in error about the Law Covenant since Hebrews 8:13 shows that it has not vanished away.

Hebrews 8:13 - In that he says, "A new covenant," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 

At the time of the writing of letter to the Hebrews, we find the Law Covenant had still not passed away, but that it was "near to vanishing away." Indeed, the Law is still active and still condemns any Jew who has not become dead to the Law. (Luke 16:14-31; Romans 7:1-6; 1 Corinthians 7:39; 2 Corinthians 3:14.) When finally the present heavens and earth have passed away, only then does the law itself pass away, for then all Jews under the Law Covenant of this age will have become dead to the Law. -- Matthew 5:18; Luke 16:17.

At the same time, we should note that it is the typical Law Covenant that passes away (Colossians 2:16,17; Hebrews 7:11-28; 8:4,5,13; 10:1), not the reality of God’s eternal Law of love which is expressed within the Law Covenant. — Matthew 22:37-40; Romans 13:10; Galatians 5:14; James 2:8.