“1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Romans 9:1-5).

     There are four truths essential to understanding what God is saying in Romans chapters 9, 10, and 11.

1. The Old Testament teaching (doctrine) of election

2. The seven folds (unfolding details) of the Abrahamic Covenant and the fact that the promises of God to national (or physical Seed) Israel are primarily earthly and temporal

3. The Mosaic Covenant was “added” to the Abrahamic Covenant and is within the Abrahamic Covenant. The Old (Mosaic) Covenant Priesthood being cast away and a new Priesthood being called and prepared for the Kingdom Age in all born again believers of the Church Age.

4. Within National Israel there was also a Spiritual Israel or a Spiritual Seed “in Christ.” It is important to note that there was a Spiritual or Faith Seed of Israel from the first instance of the initiation of the Abrahamic Covenant. The Faith Seed of Israel has heavenly and eternal promises. True Israel is the Faith Seed (Gal. 3:16).

     Without a shadow of a doubt, election refers primarily to the nation of Israel through which Messiah would come, and with His coming, the fulfillment of the Abrahamic Covenant and the promise of the New Genesis “in Christ” (see Chapter Seven; Election as Defined by the Principle of First Mention). I use the word primarily because there is the high probability of believers (the Faith Seed) within other nations of the world at the time of the giving of the Abrahamic Covenant. Yet, the problem that overwhelms the Apostle Paul is that the vast majority of his “kinsman according to the flesh” (National Israel) had misplaced their faith by placing their faith in Law keeping (therefore, in themselves; Moralism and Ritualism). The fact of the matter was that, even though Israel, as a nation, was elect of God, most of the Israelites individually were not “born again.” This resulted in a great burden to the Apostle Paul (as it should to all believers).

     What we see in Romans chapter nine (and what is by-in-large missed in the exegesis of Romans chapters nine through ten) is God separating the Physical Seed of Abraham from the Faith Seed of Abraham and, in doing so, separates the promises of the Abrahamic Covenant into two categories.

1. The Physical Seed of Abraham (National Israel) will receive only the earthly and temporal aspects of the promises of the Abrahamic Covenant (although there appears to be clear evidence that only “born again” Jews will enter the Kingdom Age with “born again” believers from all nations).

2. The Spiritual Seed of Abraham (the Faith Seed) will receive both; the earthly and temporal aspects of the promises of the Abrahamic Covenant as well as the heavenly and eternal aspects of that Covenant. This includes Church Age believers and is a critical truth in seeing the Church as part of the New Covenant fulfillment within the Abrahamic Covenant.

     Romans chapters nine, ten and eleven are a parenthesis in the epistle dealing nationally and dispensationally with the nation of Israel. The focus of these three chapters deals with the paradox of Israel’s national election while the vast majority of the individuals making up the nation of Israel were not saved (“born again”). The thrust of these three chapters is the explanation of the gospel as detailed in Old Testament books, how the Old Testament types were fulfilled in Messiah (the gospel in the Law), and what individual Israelites needed to do to be “born again” to become the Spiritual or Faith Seed “in Christ” as the fulfillment of the “Seed” promise from Abraham.

     Although God’s promises to the nation of Israel are primarily earthly and temporal to the physical “seed” of Abraham, there were also heavenly and eternal aspects within the Abrahamic Covenant to the Spiritual or Faith Seed of Abraham “in Christ.” The vast majority of individual Israelites had become so preoccupied with the earthly and temporal aspects of God’s promises, they had completely excluded the eternal (and most important) aspects of those promises. However, before we look at the seven folds of the Abrahamic Covenant and see that the earthly, temporal promises of God are intermingled with the heavenly and eternal promises of God, we need to look at the Old Testament idea (theology) of election.

     Without a shadow of a doubt, election refers primarily to the nation of Israel through which Messiah would come, and with His coming, the fulfillment of the Abrahamic Covenant and the promise of the New Genesis “in Christ.” It is to the second essential truth regarding the seven folds of the Abrahamic Covenant that we want to preoccupy ourselves before we study through Romans chapters nine through eleven. The fact of the matter (in the seven folds of the Abrahamic Covenant) is that the promises of God to national Israel {the physical Seed} are primarily earthly and temporal.

     To understand the doctrine of election as spoken of in Romans chapters eight through eleven, we must understand the place of the New Covenant Church of Jesus Christ within the Abrahamic Covenant. This is expanded upon in Romans chapter eleven and in Ephesians chapter two. This refers to the third essential in understanding the doctrine of election; i.e., the Old (Mosaic) Covenant Priesthood being cast away and a new Priesthood for Israel made up of both Jews and Gentiles being called and prepared for the Kingdom Age in all born again believers of the Church Age. This concept was a “mystery” to the Jews, but is revealed thoroughly in the New Covenant epistles.

“25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:25-32).

      This New Covenant Priesthood (the Church) is the Melchisedecan Priesthood referred to in Hebrews chapter 5:1-10, of which Christ is High Priest and of which all believers in Jesus Christ from the Day of Pentecost (Acts 2:1-4) through the end of the Church Age are “members” (Eph. 5:30). All New Covenant believers are “members” of the “church of the firstborn” (Heb. 12:23; Col. 1:18) and a “royal priesthood” (I Peter 2:9), not Levitical (the Levitical priesthood is abrogated along with the Mosaic Covenant), but Melchisedecan. This relates to the New Genesis (genealogy) of the “last Adam”; i.e. Christ Jesus and actual regeneration “in Christ Jesus.”

“1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec” (Hebrews 5:1-10).

     The unfolding nature of “the regeneration” is revealed more extensively in the unfolding of the Abrahamic Covenant throughout Scripture. “The regeneration” unfolds as Scripture reveals the election of a nation in Abraham through which the “firstborn” of “the regeneration” would be born. The unfolding nature of the Abrahamic Covenant reveals the election of God in “the firstborn” that leads to the birth of the ultimate “firstborn,” i.e. Christ. This unfolds from the election of the nation of Israel as the “firstborn” to the election of the tribe of Levi as the “firstborn.” Then it unfolds in the casting away of that Old Covenant Priesthood (Malachi chapters two and three) and the establishment of a New Covenant Priesthood with Christ as the High Priest, Prophet, and King of the nation of Israel. This new priesthood of the elect nation of Israel will be comprised of all “born again” believers from the Day of Pentecost through the Tribulation (including also those martyred Tribulation believers resurrected at the second coming of Christ).

      A Priesthood “after the order of Melchisedec” would have been a strange concept to the Jewish mind, even the early Jewish believers of the first century. We must ask ourselves why God would introduce this new Priesthood here in Hebrews chapter five within the context of showing the superiority of the New Covenant over the Old Covenant. There must be some major significance of this Melchisedecan Priesthood relating to the New Covenant believer’s superior position “in Christ” to the Old Covenant believer’s position “under the Law” in that this is the continuing context from Hebrews chapter four. In order to understand this we must understand two things:

Ø The unfolding nature of the Abrahamic Covenant

Ø That the reality of the Old Covenant type in the Aaronic Priesthood is fulfilled in the “body of Christ” is the new, Holy/Royal Priesthood of all Church Age believers under our Prophet/King/High Priest Christ Jesus in the Millennial Kingdom on Earth

     There was not supposed to be a division between the Priesthood and the laity under the New Covenant. That division (Sacerdotalism) was part of the governance of the dispensation of Law and it too has “passed away.” Therefore, there is no division between clergy and laity within the New Covenant. Sacerdotalism as a distortion of New Covenant Christianity, is part of Catholicism and Reformed/Covenant Theology, and is heresy.

“16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God” (II Corinthians 5:16-20).

     From Hebrews chapter five through chapter eight verse six, God details the Priesthood of Jesus Christ as both superior too and abrogating the Aaronic Priesthood. In the New Covenant there is no division between Priesthood and people; between clergy and laity. All Church Age believers are Priests before God; of which Christ is High Priest.

      In Hebrews 5:1-4 we find a detailed requirement of a “High Priest.” More significant to all of this is the order of the Priesthood of Christ of which all “born again” New Covenant believers participate as servant/priests before God (Hebrews 5:10). The order is no longer Aaronic, but Melchisedecan. Be it enough to suffice us here to note that the change in order from Aaronic to Melchisedecan signifies a major change from Old Covenant to the New Covenant.

     The New Covenant is actually part of the unfolding Abrahamic Covenant. There are seven folds of the Abrahamic Covenant as it unfolds in history (past and future) culminating in the Millennial Kingdom with a restored nation of Israel and the Church Age Saints serving in glorified bodies as the Zadokien Kings/Priests/Judges of the world under Christ. If we fail to see the Church Age as part of the unfolding Abrahamic Covenant, we will fail to see the New Covenant as part of the fulfillment of the Abrahamic Covenant.

     Let’s begin by looking at the unfolding nature of the Abrahamic Covenant. When I refer to the unfolding nature of the Abrahamic Covenant, I am talking about added details and changes within the Abrahamic Covenant as it unfolds actually in history. At times there are aspects “added” (Gal. 3:19) such as the Mosaic Covenant, the Davidic Covenant, and the Palestinian Covenant. At times there are aspects deleted or fulfilled, such as the sacrifices and sacerdotalism of the Mosaic Covenant.

      None of the folds of the Abrahamic Covenant are salvific in scope or application. In other words, there are no salvational conditions in the Abrahamic Covenant. Again, in each fold we will see that the promises of God to Israel are primarily earthly and temporal. That does not mean that there are no heavenly and eternal aspects to God’s covenant promises to Israel, but that those promises are primarily earthly and temporal.

First Fold (1921 B.C.1 )

“1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:1-3).

     This is actually the introduction to the Abrahamic Covenant. The Abrahamic Covenant is not actually instituted until Genesis 15:1-21. In this introduction we find all the future aspects embryonically included that will be revealed in greater detail through progressive revelation over many years of time. It is important to note that the last phrase (“and in thee shall all families of the earth be blessed”) extends the promises of the Abrahamic Covenant beyond the nation of Israel (Jews) into all nations and ethic groups through faith in the Messiah (Promised One). Therefore, the promises of the Abrahamic Covenant have two Seed genealogies within it: physical seed descendants of Abraham and faith seed descendants of Christ. Within this introduction we find:

1. Land – “unto a land that I will shew thee”

2. Nation – “I will make of thee a great nation”

3. Israel will be materially blessed and become a blessing to all nations that bless Israel

4. Messiah is promised opening the “door” of redemption to “whosoever will”– “and in thee shall all families of the earth be blessed”

Second Fold (about 1917 B.C. 2)

“14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 15 or all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee” (Genesis 13:14-17).

     The extended details in this portion of Scripture give further elaboration of God’s promises in the Abrahamic Covenant as they relate primarily to the Millennial Kingdom and the land promises. However, as I have pointed out already, there are two Seed genealogies included within the Abrahamic Covenant. There are the physical Seed descendants of Abraham that make up National Israel. There are also the faith Seed descendants of Abraham that make up Spiritual Israel. Spiritual Israel is True Israel (Rom. 9:6) within National Israel. The faith Seed descendants of Abraham will also include “born again” Gentiles from the Church Age “grafted” into National Israel (Rom. 11:17-32). This is important in understanding that the New Covenant is merely another extension of the Abrahamic Covenant and is the Church Age.

Third Fold (about 1913 B.C. 3)

“1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. 2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness. 7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And he said, Lord GOD, whereby shall I know that I shall inherit it? 9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11 And when the fowls came down upon the carcases, Abram drove them away. 12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites” (Genesis 15:1-21).

     In the making of a covenant between two or more parties, the animal(s) were killed and cut into two pieces. The two pieces were separated with a pathway between them. Those making the covenant understood that as they passed between the pieces they were doing so before God. In doing so they were signifying by their passing between the pieces of the dead animal that an agreement between the parties was made before God. Their passing between the two pieces of dead animal signified their understanding in the covenant agreement that they accepted their own death should the covenant be broken. However, we note that in the Abrahamic Covenant it is not Abraham and God that pass together between the divided dead animals. Instead we read of a “smoking furnace, and a burning lamp that passed between those pieces.”

     This “smoking furnace” was the cylindrical firepot common to the land of Israel. A hole was in the lower belly of the furnace and a clay chimney extended at the top. A fire was built on the inside and the hole in the belly was turned to catch the wind. Cooking took place at the top of the chimney where fire came out almost like a blow torch or a blast furnace with intense heat.

     This “smoking furnace” actually fulfilled two purposes. The “smoking furnace” was also the fiery torch (“burning lamp”). Although we are not told of the results, it can be assumed that this “smoking furnace,” with its blasting torch of fire coming out of it, consumed the pieces of the animal sacrifices. This portrays the wrath of God in the satisfaction of His own judgment upon sin.

“18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire” (Hebrews 12:18-29).

     The significance of the fact that God alone passed between the two parts of the dead animal is that the Abrahamic Covenant is conditioned upon God’s performance alone. In other words, the Abrahamic Covenant is something God is going to do for both the physical Seed of Israel and the spiritual Seed totally apart from anything they do. The Abrahamic Covenant is a covenant performed totally by the Godhead with benefits extended to God’s chosen nation of Israel and to those who choose to believe in the Promised One “by grace through faith.” Therefore, we have two elect groups connected to Abraham in two different ways.

1. We have National Israel connected to the physical genealogy of Abraham.

2. We have Spiritual Israel connected to the spiritual genealogy of Abraham by “rebirth” through faith.

     Being part of either of these elect groups is conditioned on connection to Abraham by one of these two genealogical Seed streams. However, the heavenly and eternal promises of the Abrahamic Covenant are extended only to the Faith Seed of Abraham.

Fourth Fold (about 1491 B.C. 4)

MOSAIC COVENANT: The Law (Exodus 19:25 through 31:18)

     “1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. 3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel” (Exodus 19:1-6).

     The Mosaic Covenant was a part of the unfolding Abrahamic Covenant and also the beginning of a new dispensation (dispensations have to do with governance and stewardship). The Mosaic Covenant was a Covenant within (“added” to, Gal. 3:19) the Abrahamic Covenant. The Mosaic Covenant as it involves the Dispensation of the Law was set aside (abrogated) at the beginning of the Church Age. The Church Age would begin another fold within the Abrahamic Covenant. The Priesthood of the Dispensation of Law was merely typical of the Priesthood of all believers during the Church Age. There are some critical details in the O.T. types that separate the Church Age Priesthood from the Land and national promises to Israel.

“But the Levites were not numbered among the children of Israel; as the LORD commanded Moses” (Numbers 2:33).

“11 And the LORD spake unto Moses, saying, 12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; 13 Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD” (Numbers 3:11-13).

“13 And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. 14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. 16 For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17 For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18 And I have taken the Levites for all the firstborn of the children of Israel. 19 And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary” (Numbers 8:13-19).

“24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. 25 And the LORD spake unto Moses, saying, 26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the LORD, even a tenth part of the tithe. 27 And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress. 28 Thus ye also shall offer an heave offering unto the LORD of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the LORD’S heave offering to Aaron the priest. 29 Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it. 30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress” (Numbers 18:24-30).

     The Levitical Priesthood had no part in the Land Promises portion of the Abrahamic Covenant. This is important to understand as we see the fulfillment of this type as the glorified Church Age Saints become the Priesthood of Israel during the Millennial Kingdom on earth with Christ leading as Prophet/Priest/King.

“1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 3 And this shall be the priest’s due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose; 7 Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. 8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony” (Deuteronomy 18:1-8).

“1 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, 2 Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. 3 And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts. 4 And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. 5 And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. 6 And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. 7 So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. 8 And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth” (Numbers 35:1-8; Levite cities).

“11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me” (Luke 19:11-27; compare Matthew 25:14-30; parable of talents).

Fifth Fold (about 1451 B.C. 5)

PALESTINIAN COVENANT: (Deuteronomy 30:1-10)

“1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, 2 And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; 3 That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. 4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: 5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. 6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. 7 And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. 8 And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. 9 And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers: 10 If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul” (Deuteronomy 30:1-10).

     What we call the Palestinian Covenant is really nothing more than another fold in the Abrahamic Covenant, unfolding further and future details of that Covenant. The Palestinian Covenant details God’s workings within the nation of Israel during her dispersion from the Promised Land under God’s chastisement and her future regathering and restoration. The New Scofield Reference Bible6 details seven aspects of the Palestinian Covenant as an extension of the Abrahamic Covenant.

     “The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken the land under the unconditional Abrahamic Covenant, nor has it ever possessed the whole land (cf.Ge 15:18; Nu 34:1-12. The Palestinian Covenant is in seven parts.

1. Dispersion for disobedience, De 30:1; 28:63-68 Cmt. on Ge 15:18

2. The future repentance of Israel while in the dispersion, De 30:2.

3. The return of the Lord, De 30:3; Am 9:9-14; Ac 15:14-17.

4. Restoration to the land, De 30:5; Isa 11:11-12; Jer 23:3-8; Eze 37:21-25

5. National conversion, De 30:6; Ro 11:26-27; Ho 2:14-16

6. The judgment of Israel’s oppressors, De 30:7; Isa 14:1-2; Joe 3:1-8; Mt 25:31-46

7. National prosperity, De 30:9; Am 9:11-14”

     The Palestinian Covenant is an important extension of the Abrahamic Covenant in that the seven distinctions listed here reveal that the Abrahamic Covenant will transcend into four different dispensations: the Dispensation of Promise (Gen. 12:1- Ex.19:8); The Dispensation of Law (Ex. 19:8-Matt. 27:35); The Dispensation of Grace or the Church Age (John 1:17); and the Dispensation of the Kingdom (Eph. 1:10). This reveals that the Church Age is a partial fulfillment of the Abrahamic Covenant. The Palestinian Covenant details the various transitions of the nation of Israel through these dispensations moving from national Israel to spiritual Israel. All of what Paul is detailing in Romans chapters 9, 10, and 11 are detailed here in the Palestinian Covenant as well.

Sixth Fold (about 1042 B.C. 7)

DAVIDIC COVENANT: (II Samuel 7:8-17)

“8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: 9 And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. 10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. 17 According to all these words, and according to all this vision, so did Nathan speak unto David” (II Samuel 7:8-17).

     The Davidic Covenant is another very important fold of the Abrahamic Covenant giving further details regarding God’s future promises to the nation of Israel. The Davidic Covenant adds considerable details to God’s promises to Israel within the Abrahamic Covenant and the fulfillment of those promises through the Messiah as a descendant of King David. The New Scofield Reference Bible8 gives us the five specific details of this extension to the Abrahamic Covenant:

“The Davidic Covenant 2Sa 7:8-17.

This covenant, upon which the glorious kingdom of Christ “of the seed of David according to the flesh” is to be founded, secures:

1. A Davidic “house”; i.e. posterity, family

2. A “throne”; i.e. royal authority

3. A kingdom; i.e. sphere of rule

4. In perpetuity; “for ever”

5. And this fourfold covenant has but one condition: disobedience in the Davidic family is to be visited with chastisement; but not to the abrogation of the covenant 2Sa 7:15; Ps 89:20-37; Isa 24:5; 54:3.

     The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities. 2Ki 25:1-7. Since that time but one King of the Davidic family has been crowned at Jerusalem and He was crowned with thorns. But the Davidic Covenant confirmed to David by the oath of Jehovah, and renewed to Mary by the angel Gabriel, is immutable Ps 89:30-37 and the Lord God will yet give to that thorn-crowned One “the throne of his father David.” Lu 1:31-33; Ac 2:29-32; 15:14-17.”

Kingdom of God Before the Fall Chart

Kingdom of God After the Fall Chart

     The importance of the Davidic Covenant as an extension of the Abrahamic Covenant is that these 5 details transcend the Abrahamic Covenant into the Dispensation of the Church Age, the Dispensation of the Kingdom Age, and beyond into the New Heaven/Earth (i.e., “the regeneration”) in that the Davidic Covenant details the “perpetuity” of the reign of Messiah “for ever.” The importance of this is the transitioning from the Kingdom of Heaven (the earthly Kingdom) to the Kingdom of God (a purely spiritual Kingdom). The Kingdom of Heaven (the earthly Kingdom) has always been under the sovereignty of the Kingdom Of God. However, the truth of these two Kingdoms in the unfolding of the Abrahamic Covenant and Dispensationalism is the transitioning of the Kingdom of Heaven from a physical and material Kingdom on earth to a purely spiritual Kingdom (the Kingdom of God) outside of time, space, and a material existence in eternity. Clarence Larkin9 charted these two Kingdoms.

     Larkin’s chart correctly shows the sovereignty of the Kingdom of God (heavenly, spiritual Kingdom) over the Kingdom of Heaven (earthly, physical Kingdom). However, it appears Larkin does not see the Kingdom of Heaven coming into existence until it is announced by Christ in Matthew 3:1-6. I see the Kingdom of Heaven coming into existence under the sovereignty of God and within the Kingdom of God at the original Creation. The Kingdom of Heaven (the earthly, physical Kingdom) was given to Adam (mankind) to have “dominion” of. Adam relinquished the dominion of the Kingdom of Heaven to Satan at the Fall.

     Central to God’s eternal plan is a two-fold redemption. First, God wants to redeem man’s “spirit and soul and body” (I Thess. 5:23). Second, God’s wants to redeem the Kingdom of Heaven and restore it to His original design and order/stewardship (the restoration of lost dominion). The Kingdom of Heaven was part of and within the Kingdom of God. Dispensationalism is God’s plan and progressive development of the restoration of that intended order when the Kingdom of Heaven will once again be within the “Father’s House” (John 14:1-11); i.e. the Kingdom of God. A key phrase in this progression in time is in John 14:11; “Believe me that I am in the Father, and the Father in me.” The Church Age, beginning on the Day of Pentecost, was a major transitioning point in this dispensational progression of restoring the Kingdom of Heaven back to within the Kingdom of God. It should be clearly understood that even though the Kingdom of Heaven was not within the Kingdom of God after the Fall, the Kingdom of Heaven is still, and always has been, under the sovereignty of God.

“15 If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:15-20).

Seventh Fold (about 33 A.D. 10)

NEW COVENANT: (Jeremiah 31:31-40, 32:36-42; Hebrews 8:6-10:39; beginning on the Day of Pentecost

“31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 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 an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. 35 Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: 36 If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. 37 Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. 38 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner. 39 And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever” (Jeremiah 31:31-40).

“36 And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; 37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: 38 And they shall be my people, and I will be their God: 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: 40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. 42 For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them” (Jeremiah 32:36-42).

     Among Dispensationalists there is considerable discussion regarding whether or not the New Covenant begins with the Church Age or whether the New Covenant is purely Jewish and does not begin until the beginning of the Kingdom Age. The classic or traditional position of Dispensationalism regarding this question is posited as the “already, not yet” position, with “emphasis on the not yet11. ” There is some diversity among classic or traditional Dispensationalists regarding the New Covenant. John N. Darby and Clarence Larkin saw the New Covenant as “only for Israel.12 ” Lewis S. Chafer, John Walvoord, and Charles C. Ryrie (Ryrie changed to the “already” – “not yet” position in the 1970’s and back to the two New Covenants position in the 1990’s), saw two New Covenants, “one for Israel” and “one for the Church.13 ” Eric Sauer, C.I. Scofield, Alva J. McClain, John McGahey, Robert Saucy, and Darrell Bock saw “one New Covenant” and took the “already” – “not yet” position14. Therefore, the majority of these men did not accept Ryrie’s sine qua non that “dispensationalism keeps Israel and the Church distinct15 .” Many of these classic dispensationalists saw the Church Age believers as a partial fulfillment of the New Covenant. This is clear by the comment in the 1967 edition of the Scofield reference Bible in its note on Jeremiah 31:31.

     “The New Covenant of 31:31-40 and 43:40ff. is one of the significant covenants of Scripture, and is remarkably full, stating: (1) the time of the covenant (vv. 31,33); (2) the parties of the covenant (v. 31); (3) the contrast in covenants – Mosaic and New (v. 32); (4) the terms of the covenant (v. 33); (5) the comprehensiveness of the covenant (v. 34); (6) the basic features of the covenant (v. 34): (a) knowledge of God and (b) forgiveness of sin; (7) the perpetuity of the people of the covenant (vv. 35-37; and (8) the guarantee of the covenant (the rebuilt city) (vv. 38-40). See Heb 8:8, note. Although certain features of this covenant have been fulfilled for believers in the present Church Age, e.g. (6) above, the covenant remains to be realized for Israel according to the explicit statement of v.31.”16

          It is clear from both Romans 11:5-36 and Ephesians 2:11-22 that the Church Age believers (both saved Jews and saved Gentiles) are not distinct from Israel. In fact, it is clear that Church Age believers are part of national Israel through faith in Christ (Gal. 3:16).

“5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. “1 I say then, Hath God cast away his people {elect Israel}? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people {has not given all of them over to reprobation} which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved {a remnant} to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant {of Israel} according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election {the remnant} hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles {the elect Church and Millennial Priesthood}, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh {Israel}, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou {the elect Church and Millennial Priesthood}, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off {personal choice}, and thou standest by faith {personal choice}. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee {specifically applied corporately to local churches}. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they {corporate Israel} also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou {the corporate church made up of both Jew and Gentile} wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved {refers to the seven year Tribulation}: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all {corporate Israel} in unbelief, that he might have mercy upon all {nations}. 33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (Romans 11:5-36).

“11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together {Jewish and Gentile believers} for an habitation of God through the Spirit” (Ephesians 2:11-22).

     The Church Age believers become the New Priesthood of National Israel when they choose to place faith in the finished work of Jesus Christ and obey the gospel (Rom. 10:16). To be part of God’s elect priesthood “in Christ” a person must be “born again.” Being part of national Israel only required a genealogical connection to Abraham. A Jew did not need to be “born again” to be part of elect national Israel. Therefore, God’s choice of a believer named Abraham to become the father of the nation of Israel and the seven folds of the Abrahamic Covenant are critical to understanding the mystery of the doctrine of election in the Bible.

     In the Old (Mosaic) Covenant, all those that were in the priesthood were there because they were born into the family of Levi (Ex. 28:1-2) and because God personally chose (elected) that family to minister as the priesthood vocationally (Numbers 3:12-13). Election determined their priesthood and their function within that priesthood (Numbers 3:25- 4:49). The whole of the priesthood was given to the High Priest to minister unto him (Numbers 3:6).

     These principles of the priesthood have not changed in the New Covenant. The New Covenant priesthood of all believers is such because of individual rebirth into a family. These individuals are not saved because they are the “elect.” They BECOME one of the “elect” Priesthood because they get saved by grace through faith. The Priesthood “in Christ” (Eph. 2:15) is “elect,” not the individual.

“11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:11-13).

“3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water {womb birth} and of the Spirit {into “the regeneration”}, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh {womb birth}; and that which is born of the Spirit is spirit {into “the regeneration”}. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things” (John 3:3-12)?

“For ye are all the children of God by faith in Christ Jesus” (Galatians 3:26).

“5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:5-7).

“3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us {the Church collectively} with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us {the Church collectively} in him before the foundation of the world, that we {the Church collectively} should be holy and without blame before him in love: 5 Having predestinated us {the Church collectively} unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us {the Church collectively} accepted in the beloved” (Ephesians. 1:3-6).

     New Covenant believers are priests, because God personally chose (elected) His “born again” family to minister in the priest office. One becomes a member of God’s family by a choice through faith. Man’s choice is salvation. God’s choice is all those choosing to trust Christ, follow Him and, become “born again” to be His chosen priesthood.

“Ye have not chosen me, but I have chosen you {the already “born again” disciples}, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you” (John 15:16).

     The New Covenant Priesthood of the all New Covenant believers is a predetermined vocation.

“1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3).

“28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God��s elect? It is God that justifieth” (Romans 8:28-33).

“1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (I Peter 1:1-5).

     God’s choice (election) of all Church Age believers determines who will serve as His Melchisedecan priesthood during the Kingdom Age. Choosing to believe in the finished work of Christ and obey the gospel (Rom. 10:16) incorporates individual believers into this “elect” group as part of that Priesthood.

“5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (I Peter 2:5-10).

     The whole of the New Covenant Melchisedecan priesthood is given to their High Priest, Jesus Christ, as His servants.

“5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec” (Hebrews 5:5-10).

“If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour” (John 12:26).

“Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ” (Colossians 3:24).

“9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come” (I Thessalonians 1:9-10).

     The New Covenant Melchisedecan Priesthood of the believer, over which Christ Jesus is High Priest, is not of the Aaronic order.

“11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18 For there is verily a disannulling of the commandment {Mosaic Covenant} going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not without an oath he was made priest: 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22 By so much was Jesus made a surety of a better testament {covenant: referring to the New Covenant}. 23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. 1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount” (Hebrews 7:11-8:5).

“1 Then verily the first covenant {Mosaic Covenant} had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:1-14)?

     The New Covenant Melchisedecan Priesthood of the believer is of a higher priestly order than the Aaronic order.

“1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10 For he was yet in the loins of his father, when Melchisedec met him” (Hebrews 7:1-10).

     Melchisedec was a Gentile King\Priest (Genesis 14:18). Therefore the Believer/Priesthood is a Royal Priesthood (I Peter 2:5-9) that will rule and reign with Jesus Christ during the Millennial Kingdom (Revelation 1:6; 2:26-28; 5:10; 20:6). This aspect of the New Covenant is being fulfilled during the Church Age as Christ is regenerating a new priesthood in every “born again” believer.

     The Melchisedecan believer priest ministers from a completed sacrifice and a completed salvation and therefore offers no more sacrifice for sin (Hebrews 10:18). Melchisedec brought forth the elements of a completed sacrifice; i.e. bread and wine (Genesis 14:18). The Lord’s Supper uses the elements of a completed sacrifice as a memorial to a completed sacrifice (I Corinthians 11:26) and testimony to faith in that completed sacrifice. The believer/priest ministers from a completed salvation (Colossians 2:9-10 and Hebrews 7:16).

The three sacrifices of the believer/priest

1. The sacrifice of their persons (Romans 6:11-13; 12:1-2)

2. The sacrifice of their lips (Hebrews 13:15)

3. The sacrifice of their substance (Philippians 4:18)

     When the Bible talks about the “elect,” it always refers to two specifics GROUPS (three if you count “elect angels;” I Timothy 5:21). This is often referred to as the Corporate View of Election. The word “elect” is never used regarding salvation. In other words, it is never used in the sense that someone is elected to salvation. Election is vocational, not salvational. There are two primary elect GROUPS. In every instance, elect groups are directly related to the primary elect group, which is Israel. The Messiah is also referred to as being “elect.” This refers to Him as the New Federal Head of the New Creation “in Christ” and as Prophet, High Priest and King (Isaiah 42:1-4; I Corinthians 15:45-49). The ultimate elect group is all those that are “in Christ” (i.e. “the regeneration” or the New Creation) as opposed to those that are in Adam (the fallen creation).

1. The nation of Israel (Isaiah 45:4; 65:9; 65:22; Matthew 24:22-24, 31)

2. The Redeemed “in Christ” (the Millennial Priesthood; the Church) who are predestined to glorification and blessed “with spiritual blessings in heavenly places” (Romans 8:29-33; Colossians 3:12; Ephesians 1:3-4)

The following verses of Scripture using the word “elect” are numerically coded to reference numbers from the above two GROUPS (number 1 includes references to Messiah).

(1) Isaiah 42:1 “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.”

(1) Isaiah 45:4 “For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.”

(1 and 2) Isaiah 65:9 “And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there.”

(1 and 2) Isaiah 65:22 “They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.”

(1) Matthew 24:22 “And except those days should be shortened, there should no flesh be saved: but for the elect‘s sake those days shall be shortened.”

(1) Matthew 24:24 “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.”

(1) Matthew 24:31 “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”

(1) Mark 13:20 “And except that the Lord had shortened those days, no flesh should be saved: but for the elect‘s sake, whom he hath chosen, he hath shortened the days.”

(1) Mark 13:22 “For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.”

(1) Mark 13:27 “And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.”

(1) Luke 18:7 “And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?”

(1 and 2) Romans 8:33 “Who shall lay any thing to the charge of God’s elect? It is God that justifieth.”

(1 and 2) Colossians 3:12 “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;”

(ANGELS) I Timothy 5:21 “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.”

(1 and 2) II Timothy 2:10 “Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”

(1 and 2) Titus 1:1 “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness;”

(1 and 2) I Peter 1:2 “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

(1) I Peter 2:6 “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.”

(2) II John 1:1 “The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;”

(2) II John 1:13 “The children of thy elect sister greet thee. Amen.”

     Obviously, salvation is not the focus of any of the three specifics regarding “the elect.” Messiah did not need to be saved. He is God. Not everyone in the nation of Israel was saved (Romans 9:6, 10:1-3), even though the nation of Israel is referred to as the “elect. The “elect angels” did not need to be “saved.” These “angels” will be present and be part of the New Creation (Revelation 21:1-7).

     Election is according to the purposes of God. A nation (Israel) was chosen in Abraham to purify a righteous line of humanity through which Messiah would be born. Therefore, we have Israel elected as a nation. Judah was elected as a tribe out of that nation through which Messiah would come. The family of king David was chosen by God as the specific family out of the tribe of Judah and Mary, the mother of Jesus, was elected out of the family of David for this purpose.

     The purpose of the election of the Church was for the proclamation of the gospel message regarding the birth, life, death, burial, and resurrection of Christ as the new Federal Head of a new family (from the Seed which is Christ “by grace through faith”) of humanity birthed from righteousness and life rather than from sin and death (Romans 5:12).

“20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive” (I Corinthians 15:20-22).

     The central theological idea behind all of this is that “before the world was, before there was Jew or Gentile, God chose to have a people for himself, the whole church of Christ, a covenant people confined to no one earthly race.”17

“15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature {creation} waiteth for the manifestation of the sons of God. 20 For the creature {creation} was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature {creation} itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Romans 8:5-30).

     Romans 8:5-30 refers to the whole of all the Redeemed who come to Christ by personal faith, are “born again,” and become part of the New Creation in the last Adam, Christ Jesus. The text is not referring to lost people predestined to be saved. The text is referring to saved people predestined to be glorified.