theology of the ot

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Theology of the Old Testament

OTST 555

Prophets



Impact and Significance

of the Pentateuch

The Pentateuch greatly influenced the restof the OT (as well as the NT). The law ofMoses was intended to be a guide for both

the individual and the nation of Israel aswell as others, who for whatever reason,came within their sphere of influence. The

impact and significance of the Torah wasgreatest upon those who wrote theprophetic books, but was also a majorinfluence in the other writings of Scripture



Impact on the Prophetic Books

The special revelation of God as

inscripturated by the time of the death of

Moses resulted in the Pentateuch and Job.

Revelation follows events. However, not

everything in the history of God’s people,

even momentous happenings, gave rise to

a large influx of revelation. What wasnecessary for this to happen was that the

new events be of lasting significance



The Bible and History

The (former and latter) Prophetic books, like thePentateuch itself, contain a large portion ofmaterial dealing with Israel’s history, hence wemust also look at questions regarding the Bibleand history:

Is the Bible a history book?

Were its writers, historians or theologians orboth?




The authors of the OT and NT didn’t write

as historians (even Luke, “the historian”),

though there is certainly history in the

Bible

The Bible is a “Redemptive” History Book




__________________________________

History would better be described as a series ofevents (or what could be described as hash-marks) that are linked together

/ / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / / /

Each hash-mark would represent an individualevent. Our distance in time from the eventsblends them, making them look like a continuousline

When We Look at History from the LongDistance of Time, it Looks like a Continuous

Line



How the Bible Writers Worked

The stories about the Israelites and their

descendants are found throughout the Bible

Did the Bible writers record every event in the

lives of the children of Israel? No!What did they do? Through the influence of the

Holy Spirit, they selectively chose those stories

and events that best illustrated the relationshipbetween God and his people



How the Bible Writers Worked

The Bible writers collected some of the

stories about the children of Israel and

placed them in a continuous sequence,

which has caused some people to think theBible has recorded a complete history,

when in fact the Bible writers have only

provided a redemptive history of their lives

/ / / / / / / / / / / / / / / / / / / / / / /



The Bible is subject to

misunderstanding partly because

interpreters often assume more

than the data allow. Hence, wemust be careful not to over-step

the data provided by the biblical

writers




When the Exodus, so prominent in theLaw, gave rise to the formation of theTheocratic kingdom of Israel, a large body

of revelation followed. Along with theadvent of the Theocracy, in both itsoriginal (God alone was king over hispeople) and later, modified forms (God

represented by a human king theoreticallyserving on his behalf), there was the riseand development of prophetism



Prophetism

Although the first person to be called a prophet in the OTwas Abraham (Gen 20:7), it was Moses, the prophet parexcellence (Deut 34:10), who was the first person of thenation of Israel to be so-called. He along with his sister

Miriam, who was also a prophetess (Exod 15:20), and Aaron, his brother, the High Priest, were the humaninstruments whom God used to present the basic OTlegislation, which was the focal point for all futurerevelation. Joshua, while never called a prophet in

Scripture, took the place of Moses (Deut 34:9), andcarried out a similar function by receiving informationfrom God and giving it to his people



Prophecy

Prophecy (the proclamation function) and the priesthood(the teaching function) were the means for passing on tofuture generations the word of God (the Law, theProphets and the Writings). The prophetic sections pick

up where the Mosaic Legislation ended. Prophecy is afactor of continuity in the history of revelation, bothretrospectively, or pointing back to the basic norm of theMosaic Law in the past, and prospectively, by predictionto the future. Thus, prophecy linked the preceding

foundational work of Yahweh for his people in the pastwith the then present and also to the future by pointing tothe Messianic king




At the beginning of the theocracy, Joshua, whoserved as the chief aid to Moses for many years,urged the people of God to obey the teachingsof his predecessor (Josh 1:7-8, 8:30-35,23:6-13). Obedience to the Law of Moses wouldbring blessing, but disobedience would bringcurses

The alternating periods of rest and oppressionduring the period of the Judges (Books ofJudges and 1 Sam 1-7) reflect the blessings andcurses due to obedience or disobedience to theLaw of Moses




During the monarchy, kingship brought about

new challenges. Those kings who faithfully

represented God’s theocratic government, in

modified form, as his surrogate messiah, againreceived the covenant blessings (e.g., 1 Kgs 2:3;

2 Kgs 18:6) on their leadership, while those who

let authority go to their heads, and ruled

wickedly, brought the covenant curses uponthemselves and their people, whom they led

astray (2 Kgs 17:13-18)




The blessings and curses for obedience ordisobedience to the Mosaic covenant as well asother references and illusions to the Pentateuchare found throughout the remainder of theprophetic writings as well: e.g.,

Isa 1:24; 24; 49:26; 60:16 cf. Deut 30:19; 32:1,15

Jer 25:9, 11; 29:18; cf. Deut 28:37 Amos 4:9; Hag 2:17; cf. Deut 28:22

Hag 1:10-11; Joel 1:4; Deut 28:23, 38-39



Impact on the Writings

The influence of the Pentateuch in the Writings is not aspervasive as in the Prophets

The word torah in this part of Scripture can have suchextended meanings as “teaching” or “instruction” (cf.e.g., Prov 1:8)

Nevertheless, Psalms (the first book of the Writings)begins with a call for meditation upon the Law of Yahweh(Ps 1:2) just as Joshua (the first book of the Prophets)began (Josh 1:8). Hence, in both the Prophets and theWritings there is an immediate link with (and emphasis

on) the Mosaic lawPsalms 19 and 119 also extol the Law (with its preceptsand statues) in very dramatic ways that emphasize itsimportance (the former in contrast to what may be knownof God through natural revelation, i.e., in nature itself, the

latter in a large acrostic poem, indicating totality)



Impact on the NT

Most frequently quoted books in the NT:

Psalms (Writings)

Isaiah (Prophets)the Pentateuch (Law)

During the time of Jesus’ ministry on earththere was a major interest on the writings

of Moses



Systematic Theology

Systematic Theology: is a disciplinewhereby biblical material is organizedthematically. It takes the Bible as a

completed whole and endeavors to exhibitits total teaching in an orderly, systematicform. It is a subjective (perceived as afinished product) and synchronic approach

which looks at theological themes from aparticular point in time (after the close ofrevelation)



Theological Themes

The Law, Prophets and Writings contain a richstore of theological truth including:

God

ManSalvation

Atonement

The Messiah

Faith

Covenant



God

God is the Creator (Gen 1-2; Isa 65:17; Job 28:25-27; Ps104; Prov 3:19)

God is transcendent, he dwells at a distance from hiscreation (in Heaven cf. Deut 3:24, 4:39; 1 kgs 8:30; Ps11:4 ), yet at the same time walks with man in Eden, and

wants to dwell with them = wants a close relationshipwith creation (Exod 25:8; 1 Kgs 8:10; Ps 23:6)

God is sovereign, there are no other gods (Exod 20:3;Deut 6:4; Isa 37:20; Ps 86:10), but he reveals himself(Exod 34:6-7; Num 14:18; Joel 2:13; Neh 9:17; Ps 103:8)

to man (revelation) and he is ultimately in control of hiscreation (Gen 50:20; Exod 11:3; 12:36; 15:11; Isa 11:9;Hab 2:14)

God is eternal (Gen 21:33; Isa 40:28; Ps 90:2), self-existent (Exod 3:14; 6:3; Isa 52:6; Ps 83:18) and all-powerful (Gen 17:1; 49:24; Eze 10:5; Job 13:3)



Man

Man is made in God’s image (Gen

1:26-27; Ps 8:4-8, 144:3)

Man is a sinner (Gen 3; 18-19; Exod 32;

Num 14; 25; Jer 13:23; Ps 51)



Salvation

Sin brings the judgment of God (Gen 3:24; Eze

39:21; Ps 1:5) and ultimately death (Gen

3:17-19; Deut 24:16; Eze 18:20; 2 Chron 25:4)

God forgives sin (Gen 3:21; 1 Kgs 8:36; Ps78:38) and makes arrangement for the salvation

of mankind (Gen 3:15; Isa 1:18; Ps 51:2)

God prepared a substitute (Gen 4:4; 22:13; Lev

1-7) which points to the Messiah (Gen 3:15; Isa

53:10; Ps 22:6-8)



Atonement

Emphasis on the sacrifice of animals (Gen3:21, 4:4; 8:20; Lev 1-7; 2 Chron 29:23-24)and the sprinkling of blood (Exod 12:23; 1

Kgs 16:15) and altars for worship (Gen12:6; 13:18; 26:25; 35:7) cf. 1 Kgs8:62-64; Ps 20:3

Emphasis on the word kipp!r “to makeatonement” (Lev 1:4, 4:26, 31; Deut 21:8;Isa 6:7; Ps 65:3, 79:9)



The Messiah

The protoevangelium (Gen 3:15) in

response to sin points to the Messiah (Isa

61:1; Ps 2:2; Dan 9:25) and through the

seed (zera‘ ) of the women all the peoples/nations of the earth will be blessed (Gen

12:3; 22:18; 26:4; Isa 9:1-2, 11:10, 60:3;

Jer 16:19; Ps 86:9)



Faith

Although there is a major emphasis on

obedience to the Law in the OT, the proper

attitude of faith/belief also comes to play (Exod

4:5, 31; 19:9; Hab 2:4; 2 Chon 20:20)The concept of the fear of God (= faith), which is

developed much more in the Writings/Wisdom

Literature (Ps 111:10; Prov 1:7; Job 28:28; Eccl

12:13), is also important in the Pentateuch (Gen22:12; Exod 14:31) and the Prophets (Josh

24:14; 1 Sam 12:14)



Covenant

Noahic Covenant (Gen 9:9-11)

Abrahamic Covenant (Gen 12, 15, 17)

Mosaic Covenant at Sinai (Exod 20, 24)Davidic (2 Sam 7; Ps 89:3)

New (renewed) Covenant (Jer 31:31-34;

Ezek 16:60; 34:25; 37:24-28)



Biblical Theology

Biblical Theology: is a discipline whereby biblical

material is organized historically. It is a objective

(process of experiencing divine activity) and

diachronic approach which looks at thedevelopment of theological themes over a period

of time, i.e., from a historical standpoint, seeking

to exhibit the organic growth and development of

the truths of Scripture from the primitivepre-redemptive special revelation given in Eden

to the close of the NT canon



Biblical Theology

A side benefit of Biblical Theology is that itattempts to isolate the special revelationrevealed to God’s people at various points

in time. Hence, it focuses on what thoseliving at a particular time might haveknown, and keeps us from reading whatwe know, from our vantage point, back

into their time. This potentially saves usfrom being overly-critical of our spiritualforbearers



Unifying Organizational Principle

Recognizing that God has communicated withman in history, one may ask how? One of thequestions that OT Biblical Theologians ask is: ifthere is an overall unifying organizational

principle or“center

” (German Mitte), a majortheme around which the others cluster. A

number of unifying themes (or core ideas) suchas promise, election, Kingdom of God, and Ruleof God have been put forward as the central

theme of OT biblical theology. However, the onetheme that has gained the widest acceptanceand seems to do the most justice to the majorityof the biblical material is the concept of covenant



Pre-Redemptive Revelation

General Revelation (through nature) Two sources:

Within: i.e., inside the moral and religiousconsciousness. Since Man was made in the image ofGod (Gen 1:26-27), in his sinless state, he had an innateknowledge of God

Without: i.e., in the works of nature (Ps 19:1-6). In hissinless state, man with an innate knowledge of Godcould have been led to an adequate knowledge of Godthrough His works in nature

Even after the entrance of sin, a knowledge of theexistence of God can on occasion still be obtainedthrough his works in nature (Acts 17:23; 30; Rom1:18-21) by those who have never known Him throughhis word



Pre-Redemptive Revelation

Special Revelation (through God’s disclosure): It isusually associated with redemption alone, though this isnot quite accurate. In the pre-redemptive state it addedto the content of the knowledge of God, which generalrevelation (nature within and without) could not produce

Content:eternal life as represented by the tree of life (Gen 2:9)

a period of probation as represented by the tree ofknowledge of good and evil (Gen 2:9, 16-17) with thepossibilities of temptation and death (Gen 2:16-17)

Man was created morally perfect, but he could still beraised to yet higher perfection i.e., from unconfirmedgoodness (indefinite probation as long as he committedno sin) to confirmed goodness (probationary status liftedand eternal life guaranteed)



Redemptive Revelation

With the entrance of sin general/natural revelation nolonger gave an adequate conception of God. The innatemoral and religious sense of God became blunted.Nature from without became subject to distortion and

error. Special revelation must fill the gap. It alone couldbring equilibrium and normalcy to man’s knowledge ofGod. It corrects man’s faulty perceptions due to sin

Previously, in the garden, when there was directfellowship between God and man, revelation wasuninterrupted and there was no need to store up the flowof knowledge into some kind of reservoir. When sinentered it was necessary to give special revelation amore prominent form, first orally, then throughinscripturation (written form)



Covenant

Previously, face to face communicationbetween God and man was representativeof their dwelling together. Sin broke that

relationship, and brought fear and dread.God now had to communicate with manmore indirectly. The covenant was themeans to restore this relationship so that

God and man could once more dwelltogether, which was the ultimate reversalof the sin problem



Covenant

A Covenant is a sworn agreement between two parties, where noblood relation exists. The Bible contains examples of covenantsbetween individuals, nations, and between God and man

In the ancient Near East there were two main types of treaties:

Parity (covenant between equals), was based on the obligations(works) of each party

Suzerainty (covenant between non-equals) of which there were twovariations:

- The basic type protected the suzerain (lord) and was based on thegrace of the suzerain, who would protect the vassal if the obligationson their part were met

- Another variation, sometimes called the Covenant of Grant protected the vassal, it was based the initiative (grace) of thesuzerain, who placed the obligation of fulfillment on himself



Pre-Redemptive Covenant

Covenant of works (parity covenant): On the basis of later special revelation in Hos 6:7 (“Like Adam theyhave transgressed my covenant”) it is assumed there was a pre-redemptive covenant in the garden of Eden. Adam (and Eve) andGod were not really equals, but God and man were both sinless

There was no mutual agreement, but there was nevertheless abalance of obligations and benefits (don’t sin = keep the covenantand receive eternal life, guaranteed, as merit). If Adam and Eve hadremained faithful to the covenant they would have merited eternallife for themselves and their posterity

Salvation by works could only be a reality before sin. Hence, allpost-sin covenants are covenants of grace, i.e., salvation by gracethrough faith, except one. Christ, a sinless human being throughanother covenant of works with God, the Father, was able to keep atrue parity covenant with his father, thus earning salvation andeternal life for those who accept the covenant of grace through faith.Christ is the second Adam (cf. Rom 5)



Pre-Redemptive Covenant

Covenant of grace (covenant of grant):

The potential elevation of man from a state of

unconfirmed goodness (indefinite probation) to

confirmed goodness (guaranteed eternal Life)was an act of favor (grace) by God to mankind

which he was not obligated to do. That God, the

suzerain) wished to dwell with his creation (the

vassal) was a matter of love and grace ratherthan a necessity



Covenant of Grant

In the Covenant of Grant in the ancient

Near East the Suzerain (lord) granted land

and dynasty to his vassals and their

descendants. Likewise in the Bible,Yahweh granted the land/earth, and a

nation/kingdom to his vassals and their

seed/descendants



Edenic Covenant

Gen 3:15

Covenant ideology, little covenant terminology

The ground (earth) is cursed (Gen 3:17)

The seed (zera‘ ) is assured (Gen 3:15)

Relationship: Walking together in the garden (Gen 3:8)

First Redemptive Special Revelation (What Adam andEve knew): God creates, Sabbath, he wants a

relationship with his creation, man sins, they will die, butthe covenant assures them God still loves his creationand that the Messiah will come and bring salvation, theyare obligated to sacrifice and obey



Noahic Covenant

Gen 9:9-17, the word covenant (berît ) used forthe first time

Earth to be preserved (Gen 9:11)

Covenant with all flesh (Gen 9:12, 15)

Relationship: Noah walked with God (Gen 6:9)

Noachian Revelation (What Noah’s generationknew passed down orally to future generations):What Adam and Eve knew previously, plus anew experience of God’s grace (salvation fromthe flood); the covenant now assures that Godwill never destroy the whole earth



Abrahamic Covenant

Gen 12, 15, 17The land (Gen 15:18-21)

Seed/Offspring (Gen 17:7)

Great nation (Gen 12:2)

Relationship: Abraham walked with God (Gen 17:1)

Reconfirmed with Isaac (Gen 26:2-5) and Jacob

(35:11-12)

Patriarchal Revelation (What Abraham’s generation knew passeddown orally to future generations): What others before him knew;plus substitutionary sacrifice (Gen 22), the covenant now promises afuture nation through his seed, some as yet unwritten law (Gen26:5), faith in God’s promises = righteousness (Gen 15:6)



Mosaic Covenant

God informed Moses of his intended covenant renewal with his people bybringing them out of Egyptian bondage, and their response after he did

Exod 6:2-8; 19:5-6Promised land (Exod 6:8)

My People (Exod 6:7;19:5)

A Holy Nation (Exod 19:6)Relationship: I will be your God (Exod 6:7)

Mosaic Revelation (What Moses and Israel knew): What others beforethem knew, God’s self-existence, his omnipotence and the fact that he is incontrol of his creation; the covenant now reveals God’s grace in deliveringHis people from bondage, they are in the process of acquiring the promised

land, the history of God’s people and others inscripturated up to that point intime (Gen, Job)

Israel may have assumed a basic suzerainty covenant based on the graceof the suzerain, who would protect the vassal if the obligations on their partwere met, instead of a covenant of Grant when they responded in Exod

19:8 “all that Yahweh has spoken we will do!” (a response that assumedthat works on their part could fulfill the covenant)

S f h M i



Structure of the Mosaic

Covenant

The covenant was repeated in detail at Sinai (Exod 20-24) with

Israel again responding in Exod 24:7; “all that Yahweh has spoken we will do!” It was repeated yet again in the book of Deuteronomy

Structure of Suzerainty Covenants (both biblical and extrabiblical):Exod 20-24, Deut:

Preamble (Exod 20:2a; Deut 1:1-5)Historical Prologue (Exod 20:2b; Deut 1:6-4:43)

Stipulations (Exod 20:3-17; 21-23:19; Deut 4:44-26:19)

Blessings and Curses (Exod 23:21-33; Deut 27-30)

Witnesses (Exod 24:1-4; Deut 31-34)Relationship: I will tabernacle (dwell) with them (Exod 25:8)

Mosaic Revelation: a lot of new legislation to help Israel keep the covenantwas inscripturated at this time (Exod-Deut)



Davidic Covenant

2 Sam 7My People (vs 10)

Raise up your descendants (vs 12)

Establish your kingdom (vs 12)

Relationship: I will be a father to him (vs 14)

Prophetic Revelation (What David and Israel knew at this point):What others before them knew. God’s people now possessed theland; the awesome responsibility on the part of the king of being asubstitute for the Messiah and properly representing Him; thecovenant now reveals that the Messiah will eventually come through

David’s descendants; the history of God’s people and others asinscripturated up to that point in time (Gen-Deut, Job, Josh, Judg,Ruth)



Redemptive Covenant of Grace

There is actually only one covenant between God and man, by which Goddispenses His grace and fulfills his

promises, but a variety of occasions where the precise character of the grace isbestowed. The promises differ accordingto the circumstances. So although

theologians treat them separately, there isonly one covenant, but a series ofmanifestations



One Covenant of Grace:

A series of Manifestations

Edenic (Gen 3:15)

Noahic (Gen 9:9-17)

Abrahamic (Gen 12, 15, 17)Mosaic (Exod 20-24, Deut, renewal)

Davidic (2 Sam 7)

[Renewed (Jer 31:31-34; Ezek 16:60;

34:25; 37:24-28) never fulfilled with literal

Israel]



Covenant of Grant

If the information from the different manifestations of thecovenant of grace/grant is pulled together, one can see

that they are remarkably similar. God’s basic promises

are extended to new generations of his people:

Edenic Noahic Abrahamic Mosaic Davidic Renewed

Earth Earth The land Promised land I will plant my people They shall live on the

(Cursed) land

Seed Your Offspring My people Raise up your descendants I will multiply them

descendants (the heir)

_____ ______ Great A Holy nation Establish your kingdom David/Messiah will be

nation their king



Covenant Conditionality

Theologians have spent a lot of effort looking into whether or not thevarious covenants were conditional or unconditional

The covenant with Noah was unconditional, i.e., there were noconditional aspects whatsoever. This covenant, being with all flesh(every creature), is universal, and is the only totally unilateral,unconditional covenant in Scripture

It would seem, however, in the covenants with Abraham and Davidthere appear to be few if any conditional aspects, whereas thecovenant with Moses at Sinai was full of conditionality andstipulations

In reality, except for the Noahic covenant, it is an oversimplificationto speak of a conditional or unconditional covenant. There are

actually two sides to the covenant, one emphasizing promissoryaspects (such as in the covenants with Abraham and David), theother focusing on conditions and stipulations (the Mosaic covenantin Exod 20-24). Neither lack promises or stipulations

Since there is actually only one covenant of grace between God andhis people, both conditional and unconditional elements characterize

the covenant relationship



Covenant Conditionality

The Covenant of Grace is unconditional. Man (the vassal) is incapable ofpaying the debt of sin. God promises to pay (fulfill the covenant). Theinitiation of the covenant is always on the part of the suzerain (God). Thecovenant is everlasting (perpetual). However, there are conditional aspectsto the covenant. God cannot fulfill the covenant with individuals who break(disobey) the covenant. The promises of the land/earth, seed/offspring andnation/kingdom are based on obedience and can be lost at any time, by any

generation due to disobedience. This does not mean that God does notfulfill his promise. As in the ancient Near Eastern Covenant of Grant, uponwhich it is based, the disobedient generation may be lost (the unfaithful losetheir inheritance), but the covenant can ultimately be fulfilled to futureobedient (faithful) generations of individuals. The unconditionality of thecovenant does not mean that a vassal can break the covenant and stillexpect that God will continue to dispense the covenant blessings (cheap

grace), though God’s judgments and prolongation of probationary periodseffect the faithful and unfaithful alike. Hence, while Israel (and the church)have disobeyed and have suffered the curses of the broken covenant, thecovenant promises will ultimately be fulfilled with the remnant of those whofaithfully keep his covenant. Over and over again God is seen as making anew (renewed) covenant with the remnant of previous generations untilsuch a time as he can make good on his covenant promises and fulfill themat his return



Covenant Formula

[Preamble] I am Yahweh, your God, [HistoricalPrologue] who brought you up out of (the landof) Egypt, out of the land (house) of bondage(Exod 20:2)

It is God’s previous salvation that is themotivation for all moral and ethical demands(obedience). God saves, then initiates thecovenant. Obedience (covenant loyalty) shouldfollow

God’s people cannot merit salvation by works,salvation is prologue, not epilogue



Covenant Formula Variations

I am Yahweh, your God, who brought you up out of (the land of)Egypt, out of the land (house) of bondage (Exod 20:2) is the mostcomplete form of the covenant formula and occurs 125 x in the OT

Some other variations:

I am Yahweh your God (Lev 18:2)

I am Yahweh (Lev 18:6)

I will be your God (Gen 17:7-8)

You shall be my People (Exod 6:7)

I will dwell in the midst of you (Exod 29:45-46)

I am Yahweh who brought you up out of Ur of the Chaldees (Gen

15:7)

Hence, there is a lot of other biblical material associated with thecovenant beside the major manifestations of covenant activity



Covenant with the Church

Church Ephesus Smyrna Pergamum Thyatira Sardis Philadelphia Laodicea

AD 31-303 303-313 313-538 538-1798 1798-1833 1833-43/44 1844-SC

Rev Rev 2 Rev 3

Preamble 2:1 2:8 2:12 2:18 3:1a, 4 3:7 3:14

Historical Prologue 2:2-4, 6 2:9 2:13-15 2:19-21 3:1b 3:8-10 3:15, 17

Stipulations 2:5a 2:10 2:16a 2:24-25 3:2-3a 3:11 3:18-20

Witnesses 2:7a 2:11a 2:17a 2:29 3:6 3:13 3:22

Blessings 2:7b 2:11b 2:17b 2:26-28 3:5 3:12 3:21

Curses 2:5b ------- 2:16b 2:22-23 3:3b -------- 3:16

Shea, W. H.

1983 The Covenantal Form of the Letters to the Seven Churches. Andrews University Seminary Studies 21: 71-84.



Covenant Fulfilled

Rev 21-22

New Earth (Rev 21:1)

Those who overcome inherit (Rev 21:7); the rootand offspring of David=Messiah (Rev 22:16)Nations/Kings (Rev 21:24)

Relationship: Tabernacle of God with man, Heshall dwell among them (Rev 21:3)

Eternal life (tree of life restored) (Rev 22:2, 14),mankind receives eternal life



Old and New Covenants

Although it is sometimes used that way, OT does NOTequal an old covenant meaning a covenant from Adamto Christ, and NT does NOT equal a new covenantmeaning a covenant from Christ to the Second Coming,thus implying that the OT was a dispensation of a

covenant of works and NT referring to a dispensation ofa covenant of grace. There were both works and a graceresponses to the covenant during the period of the OTBooks, and a works and grace responses to thecovenant from the church. As we have seen, man’scondition after sin implies the impossibility of a covenantof works. God doesn’t ask the impossible



Covenant = Mitte

Covenant:

Spirit

Transcendent Earth/land Eternal life/New Heaven & Earth

Sovereign God

Creator Seed/Offspring Messiah/Jesus/salvation/atonementEternal Forgiveness/Righteousness

Nation Kingdom of God

Image Man

Sinner Relationship Sabbath/Sanctuary/Sacrifice/Faith

Obedience/Adoption/Priest

theology of the ot

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