Timtofly
Well-Known Member
Israel as a whole has yet to return, so the New Covenant cannot even happen until the Second Coming, for Israel.It isn't that interesting to me that you have never heard what I am proposing because I have come to understand that ideas have inertia, especially ideas that have been around a long time. Certain concepts of the Christian faith were hashed out early in church history and once an "official" conclusion is reached, the concept gains a certain amount of weight. And unless someone brings that concept back under examination, it remains unexamined and take as granted. Now, since the opening question seeks to understand the New Covenant, then we are obligated to temporarily put aside our preconceived religious concepts and examine the associated passages afresh.
Again, I ask you to be fair. We all give our opinions about what the text says. You speak as if you aren't doing that yourself. :)
With regard to the fact that prophets other than Jeremiah speak about "those days" and "after those days" is of little interest, because our concern is what Jeremiah intends to say in Jeremiah 31:31-34. We understand his reference to the "coming days" in the larger context of the entire chapter. The reason why many of the prophets speak in terms of "coming days" is due to the fact that Israel has been taken captive by Assyria and Judah is about to be taken captive into Babylon. Here in chapter 31 of Jeremiah, we hear Rachel crying for her children because, in her view, God has broken his promise to her and her children will be no more. The Lord comforts her, telling her that her children will return to the land; and God will bless her there once again. The Lord punctuates his word to Rachael, and ultimately, his people, with the phrase "Behold days are coming . . ."
For instance, Jeremiah, beginning in verse 27, speaks about the era after the exile, the era after the return. During that time the Lord will cause a population explosion so that Rachael's children will multiply greatly. Rachael mourned because she was convinced that her children were "no more." But God promises her that her children will be greatly multiplied.
In verse 29, the Lord speaks about that same time period, when the people will take responsibility for their own iniquity. (This is important, because it speaks to an essential element of the New Covenant.)
In verse 31, Jeremiah repeats the phrase "Behold days are coming . . .", which he has already established as the time after the exile when the people return from Babylon to the land of Judah. During that time, which is the time when Jesus walked the earth, The Lord made a New Covenant with the house of Judah and the house of Israel. Both Jesus and Paul understand the New Covenant in terms of individual salvation, based on faith in the blood of Jesus. Although Jeremiah doesn't specify this aspect of the New Covenant, this aspect is the sum and substance of the New Covenant according to all the New Testament authors.
Paul described himself as the minister of the New Covenant, which indicates that the New Covenant was already in effect, a covenant God made during the days after the return from exile. Jesus says that his blood, i.e. his death, burial, resurrection and ascension inaugurated the New Covenant, which is not only made with the houses of Israel and Judah, but as God revealed later, is made with all those who have the faith of Abraham.
More later . . .
We both agree that Jeremiah 31 speaks about the Millennial Kingdom. But I take issue with your "simplified" version. (No insult is intended. I like and very much appreciate your summary.)
In order for our discussion to move forward in productive manner, let me articulate the difference in our views with a focus on verse 33.
“But this is the covenant which I will make with the house of Israel after those days,” declares Yahweh, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people."
Whereas you include this announcement as part of the New Covenant, I note that Jeremiah speaks of a time "after those days." After what days? Isn't Jeremiah speaking about an era subsequent to the era specified in verse 31? When Jeremiah says, "Behold days are coming . . ." he speaks about the post-exilic era, during which time God made a new Covenant with the house of Judah and the house of Israel in the blood of Jesus. Then Jeremiah speaks of an era subsequent to that when he says, "after THOSE days" indicating the post-exilic period, after the post-exilic period God will make another covenant with Israel. This is where your summary fits in well, I think.
The Atonement on the Cross was the New Covenant for Adam's family, not just Abraham, and certainly not just for Jacob. So this New Covenant in Jeremiah 31 is not the Atonement of the Cross. Jeremiah's new covenant will be the Covenant of the 1000 year reign, with Christ, and the iron rod rule.
Yes, the Cross and the New Testament is similar to this Covenant with Israel, but the Cross was for the whole world, and Jeremiah's NC is specific for Israel. And no, the church did not replace Israel. The Tree is Jesus Christ. Even in the OT, the natural branch was in Christ. The ten northern tribes were cut off first and have yet to be joined into one with Judah. Until it is one branch, it cannot be grafted back in.
Many have tried to call the church, Israel. Many have tried to call the Gentiles, just the lost 10 tribes, and the world is still lost in sin without a redeemer. All this attempt at replacing Israel with Christianity is not even Paul's point. The church is the wild tree outside of Christ, Adam's flesh and blood. And yes, many of Jacob are still Adam's flesh and blood, and have been redeemed.
This redemption on the Cross was not what Jeremiah was talking about. Jeremiah was talking about the restoration of Israel on earth. And the church is not even a part of that. If you apply what Jesus claims in Matthew 25:31-46 as part of the Olivet Discourse, not even all who claim to be of Israel will be, because many will be branded as goats. This separation of the goats and sheep will determine the real Israel from the fake Israel. Another passage that is not about the church, but Israel.