Discussing Samuel Renihan's book, The Mystery of Christ His Covenant and His Kingdom

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Discussing Samuel Renihan's book, The Mystery of Christ His Covenant and His Kingdom

February 9, 2022

“What is this book good for? It establishes a clear linear understanding of the biblical text in its purpose of driving the reader to see how faithfully God executes His purpose in creation. The covenantal framework from Adam to Christ, from creation to consummation is a most apt way of seeing the flow of the entire biblical text. One is lifted into the journey to see the entire scope of divine providence work out the divine decree from generation to generation, book to book, event to event, person to person.” Tom Nettles

This book presents a particular Baptist's view of Covenant Theology. I highly recommend it

Pick up a copy of the book -> Here

Transcript

Samuel Renihan says, and I thought this was so helpful, he says, "In the kingdom of Christ on earth, people make false professions and visible to the eyes of fallible humans and enroll in the wedding feast without a wedding garment." That's from Matthew. That is a parable that Jesus gives. They don't have the wedding garment.

And that's back to what Samuel Renihan said. "They are granted access to the sacraments of the kingdom and taste the powers of the age to come." That's Hebrew 6. But they remain illegal aliens in the kingdom. Their treachery is all too real.

The apostate was not in covenant, but regarded as such. Don't think I will even ask you to make Jesus Lord of your life. That's the most preposterous thing I could ever tell you to do.

Jesus Christ is Lord of your life. Whether you serve him or not, whether you bless him, curse him, hate him, or love him, he is the Lord of your life because God has given him a name that is above every name so that the name of Jesus Christ every knee shall bow and tongue confess that he is Lord. Some of you will bow out of the grace that has been given to you and others will bow because your kneecaps will be broken by the one who rules the nations with a rod of iron.

And I'll not apologize for this God of the Bible.

[Music] Hebrews chapter 8 verse 6 and 7. But as it is, Christ has obtained a ministry that is much more excellent than the old as the covenant he mediates is better since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second.

Welcome to the For the King podcast. Wherever you're listening in from, we appreciate you joining us to hear some of the knowledge of God. The good news, the knowledge of who God is, the knowledge of his word, that is what we care about on this podcast.

And ultimately, all of those good things are just benefits from the King, the King of Jesus. The things he's taught us, the things he's told us, the enlightening of his spirit in our hearts and minds. So we're thankful for that and we're thankful that you're joining us and we pray that you've been enlightened as well by his spirit.

So today we're going to walk through a book that my brother Bryce and I, my co-host Bryce and I had read over this past winter. I mean, I think we'll still be in the midst of winter when I release this, but the name of the book was The Mystery of Christ, His Covenant and His Kingdom by Samuel Renehan. The book is a particular Baptist covenant, theology 1689, federalism laid out.

That is the purpose of the book. It's like a contemporary work laying out how that kind of covenant theology system works. So we thought the book was great and I had mentioned it on my book review, so I wanted to actually do an episode where Bryce and I interacting with it and maybe doing a longer, more extended book review or interacting with the book a little bit, some of the good ideas that you can extract out of it if you don't feel like you have the time to actually read the book or pick it up, but we highly recommend picking it up to just grow in your knowledge of the covenants of God.

Good. So that's the book we read and that's what we're going to talk about. Do you want to start with the covenant of redemption or just do the first covenant and then how it's tied into the new covenant? I mean, I think one thing to add first that he really starts off the book with is it's titled the mystery of Christ.

Yeah. And that he really wants to just highlight the utter newness of the new covenant, how it was the mystery hidden before the ages began. He really begins the book and two really key verses and it's in Colossians 1, 25 and 26 and it says, "Of which I became," this is Paul speaking, "became a minister according to the stewardship from God that was given to me for for you to make the word of God fully known, the mystery hidden for ages and generations, but now revealed to his saints." So it's a mystery that was hidden for the ages and Paul ends up saying in verse 27, "This mystery which is Christ in you, the hope of glory," and Paul says a little bit later on in Colossians 2, 17, "These are a shadow of the things to come, but the substance belongs to Christ." So he really wants to insist that Christ has the substance of these things in the new covenant promises.

So the old covenant is not the new covenant. The Presbyterian covenant theology really wants to highlight that the new covenant is a renewal, but this book really wants to highlight that the shadow of the thing is not the thing itself. It's substantially different, entirely different because Christ mediates like Rocky Red, a better and new covenant.

So yeah, and then we can get into the covenant theology aspect. Yeah, well, and just talking about the mystery of Christ, all littered throughout all the old covenant covenants are the shadows when the substance of the shadow is Christ, right? And that's the case he's making. And this is laid out in typology, is kind of the concept, the covenant theology concept to understand mysteries that you have, a type and an anti-type littered all throughout the scriptures.

So, you know, this is where we get the mysterious element of the covenants. So, you know, the type, the types reveal something more fully than the anti-types were depicting. Yeah.

In whatever old covenant or Old Testament text you want to talk about. Right. So that's why they're important and why they're like, every covenant has those things laid in them.

Yeah. So one of them would be in the Mosaic law, we have, you know, a lamb being slaughtered, right? Or the Passover, things like that. These are shadows and anti-types that find their types in Christ.

No, no, backwards type that find. Sorry, types that find their anti-types in Christ. Exactly.

Yeah. They're types of the things to come. And then Christ, I'm sorry.

Yeah, you're right. And then Christ is the anti-type of those things presented to us in all the old covenant. So this shadow, this mystery, and it's shrouded in mystery, the whole Old Testament, which is why they were looking towards that better promise, which is why these people in the old covenant, he makes the case where saved by the federal head of Christ because they believed in that promise.

Right. And then it can enter into the new covenant by believing in that promise. That makes sense.

Yeah. So, okay, we're good. Yeah.

Because that's a big part of the mystery, the shadow part of that. He's making the case and how all the covenants are there is, we agree with our Presbyterian brothers, there's some linear connection there. There's some continuity between all the covenants and that's in the types and the anti-types, these shadows and mystery stretching all the way forward, and then being more clearly revealed in the new covenant.

But where we would disagree is the application of that. Yeah. Of that understanding of the signs of the covenants, things like that.

And they would disagree too with us. And honestly, this is the thing that I thought was most beneficial because I've really been struggling with covenant theology for a long time and struggling on if I should baptize my baby or not. Yeah.

I was really very convinced of Presbyterian covenant theology and that I should baptize my baby not that long ago, honestly. And this book really helps solidify. Yeah, he was flirting with that.

I was. Months ago. Flirthed.

It was very, yeah, recent development. Yeah. And I was always like, Christ, no.

I had the door open always. Yeah. I was like halfway in.

But this book really helps solidify all this, the Reformed Baptistic Covenant Theology for me. And that was honestly the most helpful chapter, his chapter on typology, because that's something that when you begin there with the right understanding of typology, it really clears all these issues up because fundamentally the Presbyterian and their covenant theology, they say the covenant with Abraham, the covenant with Moses, the covenant with David, these are really substantially the same thing as the new covenant. Exactly.

But they're just, it's not entirely. They would still say it's a shadow of what is to come. But really, if it's a shadow, then that means it can't be the thing itself.

Yeah. That's the whole point in the New Testament. When you read of the difference between the old covenant and the new covenant, it's that there is something substantially different happening.

There's a different substance. The shadow is not the thing itself. And when he said that, and that section on typology, it just, all my questions and doubts was completely clear.

And it's like, this makes complete sense now. Yeah. Yeah.

So I thought that was really good when he started there. Because really, there is no, there's no sense in which baptism is an anti-type to circumcision. If it's not, if there's no difference in the way they're applied in the new covenant and the way, yeah.

Yeah. So again, that understanding of that, it's kind of a, in a sense, a one-to-one, you know, you would apply baptism in the same way you would apply. Right.

Circumcision would not be giving credence to the understanding of types and anti-types and that the covenants, although connected, because types and anti-types are connected by analogy in a sense, they're an analogy or kind of a greater representation of something, but that isn't giving credence to that understanding of types and anti-types in covenant theology, which is why they apply it wrong. Even though they have a very similar understanding to us about the covenants themselves. Yeah.

And what things represent. Yeah. They just don't take it far enough in terms of how it's being carried into the new covenant.

Exactly. Okay. So when he starts talking about, in his third chapter, covenant and kingdom, he has this nice table that helps us understand how a covenant can be laid out.

So he has four different categories. The matter of the covenant, the restipulation of the covenant, the sanctions of the covenant, and then the form. What form is it taking? So the matter of the old covenant is law.

The restipulation is obedience to that law. The sanction is covenant partner and the form is the covenant of works. So the sanctions are put on the partner of the covenant if there's no obedience to the law.

And that's the covenant of works, but the covenant of grace can be laid out. The matter of it being the promise, that's what is anchoring it. The restipulation is receiving that promise by faith, right? And not perfect obedience.

And then the sanctions are put on the covenant and imposer instead. That's the covenant of grace. So the covenant imposer would be Christ.

The sanctions are put on him instead. And we believe in that promise. And that's how the covenant grace, that's how he formulates it and gives it to us.

So he uses this language of sanctions a lot. Every single covenant has a sanction supplied to it. If you don't do this, you won't receive blessing, X, Y, and Z. So if in the old covenant, if you don't obey, the sanction is you will not receive the blessing of whatever covenant we're talking about here.

So for instance, in the Abrahamic covenant, if you do not do X, Y, and Z, follow my commandments, love me, you will not inherit Canaan. You won't get the land. So that's how these covenants work.

But in the new covenant, if you don't receive Christ in faith, then Christ doesn't receive the double imputation aspect of things. And the difference too is, like we should get into like the big picture of it and lay out the different covenants because it'll be helpful for the discussion. Like the big thing that he really lays out is that there are one, there's this thing called the covenant of redemption.

And this is the covenant that the son and the father made between one another. And you see this in passages like 2 Timothy 1.9 when it says, "Who saved us and called us to a holy calling, not because of our works, but because of his own purpose and grace, which he gave us in Christ before the ages began." So before the foundations of the world, before any age even began, Christ and the father had already made a covenant agreement upon what they were going to come do to redeem lost mankind. Titus 1.2 says, "In hope of eternal life, which God, who never lies, promised before the ages began." So this is something that has been since the foundation, right? And you even see this in Hebrews chapter 8 when it talks about Jesus who is seated at the right hand of the throne of majesty, how he's a minister in the holy places in the true tent that the Lord set up, not man.

So they serve the things that God instructed Moses to make saying, "See that you make everything according to the pattern that was shown you on the mountain." What's the pattern? The pattern is the redemption of the covenant of redemption. The pattern is the heavenly redemption that God, the father and God, the son were going to make to the people to redeem them. So you have the covenant of redemption that God had already enacted.

And then you get into the covenant of works and then the covenant of grace. The covenant of works specifically is addressing Adam and Eve in the garden. So Adam and Eve were placed in the garden.

They were made in perfection. They were made upright as Ecclesiastes says, and God gave them a law, which was you shall have access to every tree in the garden except the tree of the knowledge of good and evil. And then he put sanctions on them.

And he put sanctions on them, right? As soon as they eat of that tree, they shall surely die. Now, something we also must not miss either, which he brings up in the book, is that they had the entire moral law, the entire 10 commandments written upon their heart, right? And this is upon the heart of all mankind. God has his moral.

That's what it means to be made in the image of God. You have his conscience, which has the entire 10 commandments written on it. And they broke that.

Well, yeah. And they broke the, we're going to get through the positive law. Okay.

Yeah. So there's a difference between the moral law, which is binding on all people for all time. And this is, if you look at the London Baptist Confession of faith, chapter 19, it lays this out even more.

And then a positive law, a positive law is a law that is added positively to the covenant. It's not an eternal law binding on all humans for all times. Hence why God was perfectly right to, to quote unquote, change his mind when he gave Peter the vision of, yeah, the, the tape, the cloth coming down or whatever from heaven and acts.

Yeah. That wasn't God going back on something, right? That he was eternally true. Right.

He's, he, that was a positive law given for a time on the covenant. Right. Yeah.

And so, so what, which is why that God could have, gave Adam and Eve access to that tree at some later point in time, it was something that was added for the sake of that covenant's fulfillment. Yeah. So they were under a covenant of works because they had the law given to them, the sanctions given to them.

And therefore the form of that covenant was works, which we all know Adam and Eve did not keep. Yeah. So they broke the covenant of works, which bled out to all mankind, because as Sami Renahan in his book lays out, you have three different kingdoms.

You have the kingdom of creation, the kingdom of Israel, and then the kingdom of Christ. So the kingdom of creation is, it's the covenant that God made with Adam, which he ultimately fulfilled. And notice this, it's the covenant that he made with Adam and not Adam and Eve specifically, because Adam was the federal head.

Yeah. Right. He was the head of the covenant, the king of the covenant.

And Eve came under that covenant that was made with Adam because it was, as he fell, so did. Yeah, exactly. Because of the federal head.

Right. Yeah, exactly. And that's why God addresses Eve first.

So this, since we broke the covenant of works, dresses addresses Adam first. Exactly. He had just said, he first.

Is that what I said? Yeah. Oh, I'm Adam. Yeah.

He's a federal head. That's why I didn't want that to be confusing. That's why God addresses Adam first.

When you go read the text, I did not recognize it. So you're good. I know.

Yeah. But that does not minimize Eve's sin, obviously, because she still has a punishment placed upon her. So now we are all under the covenant of works because we're all under the covenant of creation.

That's another, that's another way that you can describe the covenant of works. Yes. So because, so now since we are a part of creation, everybody is under the covenant of works, every single person.

And under this, this kingdom of creation, you have the covenants made with Adam and the covenant made with Noah. And because this is all creational language that's happening here, and God gives the same commands to Noah that he also gave. He reinstitutes the same, basically the exact same commands.

It says multiply, reproduce, be fruitful, cover the base of the earth. Gives them the same law and then the same sanctions. They don't.

But we have to recognize and see God's grace in the midst of them because in Genesis 3 15, you see the promise of salvation where the seed of the woman will crush the seed of the serpent. So you automatically have grace being poured out to these people, but they are not in the covenant of grace. Exactly.

That is something that is being looked forward to, right? They're looking forward to the seed of the woman. They're still not having the serpent. They're not finding entire salvation in this covenant.

There is a measure of salvation when God is not completely destroying Adam and Eve, but they still have fallen and there's not that final resolved salvation. Yeah. Yeah, exactly.

There's no one to actually bear. God does in a sense, be patient and bear long suffering with them by not destroying Adam and Eve immediately. But He's not completely, He promises later on to finally save them.

Yeah. So I just wanted to make that point out. Yeah, that's a good point.

And then with Noah, under the kingdom of creation, there is, it is far more gracious than was given to Adam because they are already fallen. They already broke the sanctions. That's why there's no sanctions that are specifically given to Adam because it's already fallen.

Yeah. And then you get into the kingdom of Israel and the kingdom of Israel is established by the Abrahamic covenant, the Mosaic covenant and the Davidic covenant. And do you want to get into that a little bit more? Yeah.

I've been talking a lot. Well, you can keep going. Yeah.

You're on a roll to keep going with your thought process because that way they can follow. I don't try to break it off. Yeah.

So, and then you, so again, it's kingdom through covenant is what he talks about constantly. So the kingdom of creation was with the covenant of Adam and Noah and then the kingdom of Israel, which is still about, it's that still progresses in the kingdom of Israel. So remember that this is stopped on the backdrop.

Right. The kingdom of creation is still at play. Right.

In the kingdom of Israel. Yeah. And it points towards our need for a fulfillment of that new or sorry, a fulfillment of that, uh, covenant of works, covenant of creation.

We need someone to fulfill that creation. We're looking for the Messiah. Yeah.

That seed is going to bleed in into the kingdom of Israel, Israel to the Messiah. They're looking for that Messiah. Yes.

Um, and, uh, another thing he brings up a lot, which, which just as a precursor is as goes the King, so goes the kingdom. Right. When the King or the federal head, the one who the covenant was made with as that falls, everything in the kingdom falls.

That's why in the book of judges, there's no King in the land. Everybody is. They do what's right in their own eyes.

There's no King to lead them. So he has to send a judge. So God makes a covenant with Abraham and, uh, and it's already gracious for the very effect of God making a covenant.

Just choosing somebody. Yeah, exactly. You can see God's grace involved even in it.

And this is something Sam or when the Han will, uh, quote from the London back as confession of faith and chapter seven, uh, paragraph one, uh, the confession says the distance between God and the creature is so great that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life, but by some voluntary condensation on God's part, which he hath been pleased to express by way of covenant. So God is making a covenant with Abraham, even though they had already broken it. Yep.

Right. So this is again, gracious on God's heart. He condescends voluntarily, um, to make a covenant.

So it's always gracious that for God's voluntary condescension. Um, but we must recognize that with Abraham, Moses and David, all the covenants made with them, even though they do point to a future reality, all of them are temporarily tied to the land. The covenant is a physical thing.

Okay. It's always based upon physical blessings and promises. So with Abraham upon his circumcision, he is physically separating a people, namely the people of Israel, cutting them away.

Exactly. Cutting them away from the peoples of the earth. Right.

Which is why circumcision is the sign given. Exactly. So God establishes them as a people group and, uh, these physical, um, the, the sanctions that God lays out is all is something physical that God will make him a people and give him a land.

Right. He promises the land of Canaan to Abraham and he promises a people group to Abraham. Namely, when he says, look into the stars, look into the sky and look at the stars and see if you can number them.

So shall your offspring be. And then he gives him the promise of, uh, or sorry, the, um, which again is addressing the, the, um, kingdom of creation sanctions. Right.

He's saying out, you're going to spread throughout the whole earth. So there's that, there's that theme continuing the typology. Yeah.

On top of the, these three, um, covenants of with Israel, the kingdom of Israel, these three covenants, including the land is a continued type of Eden. Right. Of the land that Adam and Eve had lost due to their sin.

Right. And then in a sense, eventually they lose the whole earth. Noah had lost the whole, like they had lost the whole earth.

God has to, they lose the earth. Right. So there's the, just to make it seem that these are continuing, they're continuing through the federal headship of Adam and he, sorry, Adam continues on through as well as the typology of a land that we're looking towards that's redeemed.

Right. That kind of thing. Yeah.

So that's why the land is so important. Right. It's a typology of Eden of that prosperity in the presence of God, which is what they're looking to get back to.

When God says, eventually I will cross the head of the serpent. We can be reunited again because sin will be done away with. Right.

So they're looking forward to that. It's building on that. Right.

God is building on that as he condescends and makes a new covenant. He's building on that, achieving that goal. And when they sin against the covenant, when they disobey, they are kicked out of the land.

Exactly. The land is supposed to represent their salvation, but the land itself is not their self. It represents.

Yeah. It represents when, when somebody is saved in the old covenant, they are saved through the new covenant. It points forward to the covenant that they will be saved under with Christ.

Yeah. But the new covenant is not in the old. It's concealed there.

It's hidden, but it has yet to be revealed. It is being revealed as it's progressing onwards ultimately to find its fulfillment and then in the New Testament. So the land is supposed to represent their salvation.

When they disobey, they are kicked out of the land and that's the ultimate fulfillment of ultimately in the new covenant when Israel is cut off and there Jesus comes and judges them in 70 AD and cuts them off in the land specifically, but that's a different discussion. So you have this, the kingdom of Israel being established. God makes a covenant with Abraham, which he also establishes again with Isaac and Jacob.

And then he ultimately, so he makes them into a people group with the land. And then as they go into the land with Moses, God establishes a covenant with Moses, which you can see in Exodus 24, Exodus 34. And this covenant is that they are to obey God's law.

So the law that was written on their heart this whole time is now clarified in the 10 commandments. It was always there. Yes, even the Sabbath, it was always there, but it was clarified more fully in the writing of Exodus 20.

Right? So the 10 commandments of the law written on the tablets. So when they disobey these things and disobey again, the positive laws of the sacrificial system with, sorry, we forgot to bring this up with Abraham, the positive law is circumcision. Yeah.

Of these things added to the covenant. When they disobey these things, they offend God because they're not keeping up their end of the bargain and they're kicked out of the land. But notice, this is just physical, right? But this physical represents their spiritual salvation.

Yeah. So it's a covenant of works with Abraham and Moses, but it is a covenant of works that is physical. So they're cut out of the land physically, but that's not to say that there is nobody who is born again.

Yeah. Right. Because when you look at Hebrews 11, you do see people who are born again, who are saved through on credit through the new Testament, which Jesus ultimately pays all the credit off, right? Yeah.

He establishes us on debit. But so then you get into the Davidic covenant and this is the same thing. You have the promises of a prosperity upon obedience and ultimately David and Solomon are ultimately disobedient.

And you see in first and second Kings, first and second Chronicles that the Kings of Israel are eventually cut off because they are not obedient and they're deported to Babylon. They lose the land. They lose the kingdom.

Yeah. The kingdom of Israel, some shambles gone. The Kings are not leading well based on the law that were given.

The sanctions are applied because they've forsaken God. Right. They're deported to Babylon and Assyria.

Right. But even still, salvation is still acceptable through faith in Christ. They're looking forward to this remnant.

We see a remnant when right. Elijah, Elijah's yeah. Crying out that there's none, right.

No righteous men, but him and God says, I, I have stopped this remnant. So in the midst of all of this disinheritance, right? There still is an inheritance for those that believe on Christ by faith. Yeah.

And that's why you will see people, people like Daniel, right? Daniel is saved through the new covenant, even though he has kicked out of the land with the people of Israel because as goes the King, so goes the kingdom. Right. So you still have salvation, but you don't have the fulfillment of that covenant of works that bleeds out through the physical.

Yeah. Right. So they're still, they're still spiritually depraved, but they have not had the covenant of works fulfilled.

Yeah. Need that to be fulfilled. And that's why the, the lamb who was slain before the foundation of earth, his blood still covers over these people.

So, but in a way that's hidden, it's a mystery, the mystery of Christ is yet to be revealed. Exactly. And then you, you have the promise of the coming King and David.

So you always have all these covenants look forward, but they themselves are. Well, even, even in the mosaic covenant, there's, it's Deuteronomy 16, seven to 18. I forget where it's at, but there's going to be a profit greater.

I think it's 18 Deuteronomy. There's going to be a profit greater than Moses. There's always this.

Well, and that's why we see Paul and Galatians. He says he didn't say offsprings. He said offspring to Abraham.

Yeah. So in each one of these covenants, there is the promise of Christ to come. It's offspring to Abraham.

And he promised that by your offspring, will all the nations be blessed talking about Christ and Moses. There's going to be a greater profit that's going to come. And then, and there's going to be a greater King who, and he says to David, your son will rule.

He'll rule righteously. Right. And we thought it was going to be Solomon, but it wasn't.

Yeah. Solomon buys horses from Egypt, which is not, you're not supposed to get horses from Egypt. Yeah.

And he has many wives. Everyone knows that. And many concubines foreign wives.

And that's straight, uh, yeah, straight out of a, what is the Exodus? Uh, no, it's Deuteronomy 17, uh, the law against the Kings. Kings getting horses from Egypt. Yeah.

I know. Horses, gold, many women, all those things are laws against Kings and Solomon breaks all of them. Yeah.

You would think when you read that text, uh, it's second, same old seven when he promises a King, your son, it's like, Oh, it's gotta be Solomon. Look how this guy's like the wisest guy in the earth. Right.

And then he like messes up majorly and you're like, okay, God must be talking about something in the future. Like he has been all throughout. And that's, that's why there are people that did look forward to a King that was going to come even in the, um, the atmosphere of um, Israel in the first century, they were looking for a Messiah.

They were, there were many Messiahs that had come. I think one of the Caiaphas he talks about, there were many Messiahs that had cropped up in acts or whatever, when he's talking about this. Um, so they were looking for a Messiah.

They had all understood this and they were all looking for that King. And that's why they love David. They're like, maybe this is the guy.

He wasn't the guy. God still had a promise in the midst of that, looking forward, but the sanctions were applied every time and every covenant as they disobeyed. Right.

Um, and that's why you have the quotation of second Samuel seven and Hebrews chapter one talking about, uh, um, Jesus being the son of God. Yeah. Or, or the son of David.

Yeah. I'm specifically in that, in that quotation so that it shows that he is the fulfillment of that. He is David's son.

Exactly. He's Davidson. Davidson Davidson.

Okay. So this brings us to now the true King to come. Yeah.

The new covenant, the covenant of grace in Christ. And we get glimpses of this as they're deported to Babylon and Assyria, God begins to speak about this new covenant, this new King, this ruler. He's about to come.

We see it in Malachi. We see it, um, Jeremiah, Isaiah, right? We see, um, is Jeremiah 31. Yeah.

New. That's the big one. There's a new covenant is going to come.

But then we see Isaiah nine 53, that there's going to be this son of 42. We have all these prophecies. Obviously.

That's why they happen at that time, because it was kind of the end for whatever reason in the fullness of time Christ came. So God was not going to condescend anymore to make a covenant. He was finally going to send the real thing.

It would, the fullness of time. No, he didn't. So I'm sorry.

He, he wasn't going to condescend in a sense of making a new covenant again and again and again of works, right? Based on the mystery is now being revealed. Sorry. That's what I'm getting at.

That's what I'm trying to say. The fullness of time had come in them. It was for whatever reason, it was time for the mystery to be revealed to the people of God.

Um, so Christ arrived in the scene. He's born. And he makes a new covenant with his people.

I mean, this is, I think it's Matthew 25 is when he 26 26 with the, yeah, the Passover passed the night before I'm always one chapter off. He institutes a new covenant with his disciples, the covenant of his blood, which we get all littered throughout the book of Hebrews is why Christ is making a new and better covenant. The covenant that was talked about in Jeremiah 31, where he's going to finally write his law on their hearts and you won't have to turn to your neighbor and say, no, the Lord for they all were, we'll know him.

Yeah. Um, yeah. And that's why you see the beautiful, you, you draw continuity where the Bible draws continuity, but you draw discontinuity in the covenants where the Bible draws it in the continent.

The discontinuity there is that it's not like a covenant that he's made with our fathers and what way, well, they all shall know me. So now it's not a mixed covenant. Now there's not people who don't know the Lord in this country.

So you don't have a mixed Israel, some who are born again, like a, uh, when it says in, uh, Romans nine, not all who are Israel or of Israel. Exactly. That was the old covenant was a mixed covenant of people that did not know.

Right. God. And even though they were part of the covenant, right? The new covenant is not like that.

It's now a born again. It's not like that. Exactly.

They all know me. Exactly. They all know Christ.

Um, and then the laws written not on, not by, it's not by the letter, but the spirit of, uh, the law is now written by the spirit on the hearts of mankind. Exactly. Right.

So what does this mean? And this gets into Jeremiah 31 and Ezekiel 36, they walk in his ways, they walk in his commandments, right? He will, and also another promises he will forgive their sins. He will remember their iniquities no more. Yeah.

Right. And well, I was just going to say, God had not provided that kind of nature of his saints being able to walk in righteousness the way he now does in the new covenant when he sends his spirit to indwell. Yeah.

The temple of God is now in man because of what Christ has done. So there's a uniqueness to this new covenant because Christ has now sent his spirit into us crying out Abba father. That was not present and the old covenant.

Well, that's what he says. And, uh, but did you disagree with him on that? I, well, I would just like more clarification from him specifically because in Psalm 37, it talks about David having the law written upon his heart. Yeah.

Um, he says, so let me just read a quotation real quick. Um, on page one 68, he says, even that which he requires of us, he supplies to us the old covenant was not so. So these are just his claims.

Bryce might, I haven't thought about this enough. So this is kind of a newer thought, but he then has a quotation further down on the page. It's a source.

He quotes where it says, let it be granted on the one hand that we cannot have an actual participation of the relative grace of this covenant in adoration and justification without faith or believing. And on the other that this faith is wrought in us, given unto us bestowed upon us by that grace of the covenant, which depends on no condition in us as unto its discriminating administration. And I shall not concern myself with what men will call it.

So that that's by John Owen. John Owen says that, but basically what he's saying is, um, it's given that kind of participation in the new covenant is bestowed upon us in Christ by his grace. And Samuel Renan claiming that the different, one of the differences in the new covenant is that which now was once not available to the, those in the old covenant is now supplied to us in the new, the regenerative work of the Holy Spirit.

But there is no, that can't be true. That's can't be what he's saying. Cause then that would deny our generation.

Yeah. I don't know. This was my big question.

I had on this page, I just put, you know, is there a sense in which we are a part of the new covenant? Um, because we received the benefits of the new covenant, which is the spirit of God regenerating us even before we ever believe. So is there a sense in which we are in the new covenant, even before we ever believe in Christ? Um, so I don't really even know the answer to it. I'm just saying that's how I was reading it.

So I might be reading it completely wrong. I don't, I don't remember him ever making that point that there's nobody who's regenerated in the old test and the old covenant. Cause I mean, you clearly have that with David in Psalm 37.

Let's just listen to this real quick on page one, 67. The old covenant was very different. The people of the old covenant are described in general terms as hardhearted, stiff, naked and wicked, saying the fruit of the spirit was the exception rather than the rule.

The fruit of the spirit was the exception rather than the rule of the old covenant. This is because the old covenant in itself did not grant the new birth, nor did it provide the indwelling of the Holy Spirit. I mean, I literally think that's what he was saying.

No, that's not what he's saying. What do you think he's saying? He's, cause you're saying that means nobody's regenerated in the old covenant. But what he's saying is the old covenant didn't provide regeneration.

What provided regeneration is the new covenant in the old, in the old Testament. People who were saved in the old covenant were not saved through the old covenant is what he's saying. They weren't saved through that because the old covenant does not provide salvation.

It just provides except, uh, excess into accessibility into the land or the sanctions being kicked out of the land. Sure. But they're say when those who are saved, like Daniel, like David, um, Solomon, all these people, they're regenerated, but not because of the old covenant.

They're regenerated because of the new covenant. That's what he was saying. So I don't understand why he thinks the nature of the new covenant is different than because he says that which he literally says, even that which he requires of us, he supplies to us.

The old covenant was not so. Yeah, it didn't. What he's supplying.

Yeah, but you're conflating the people in the old covenant with the old covenant itself. They're under the old covenant, but their regeneration is through the new covenant. They're saved through Christ.

Yeah, I agree with all that. I just think he's saying there is, I think we're saying the same thing. It's just the new covenant, it's poured out.

That I'm saying that's what it's poured out on people on the world. Yeah. It's the mystery is now revealed.

That was a mystery before why people were regenerated. Yeah. But now it's clarified because Christ died for the sins of not only in that age, but in the age previous.

So they're not saved under the old covenant. They're saved through the new covenant. Yes.

That was credited ready to come because Christ, because of the covenant of redemption, because God, the Father, God, the Son, and God, the Spirit made this agreement to save mankind. Okay. So does that make sense? So I agree with what you're saying.

Yeah, but this is the sense in which it's not a mixed, there's no mixed people in the old covenant because there were some that were regenerated and some that weren't, but they were still a part of the covenant. The nature of the new covenant is all that are part of the new covenant are regenerated. Yeah.

Yeah. Yeah. That's, that's all I was saying.

Okay. Well, yeah, I was trying to get to the bottom of that because you were reading that saying the old covenant in itself did not grant the new birth. And then it seemed like you were trying to say that there was no new birth in the old, I think there were, but I was just getting at like, yeah.

And they, they, so when you're a part of the new covenant, is there a sense even like, obviously the new covenant had not yet come in fullness to the people in the old covenant. So were they a part of the new covenant in that sense? Yes. So yeah.

And I would say the answer is yes. Even those I'm saying, even if you haven't received the complete benefits here of the new covenant, they hadn't been accomplished by Christ. I'm saying were, would I, or before I was a Christian or were even those in the old covenant before they were actually had like seen Christ, right? They had never seen, they just believed on promise.

Were they a part of the new covenant? That's two different questions. You think so? Yeah. Cause that's, that's the question of before a person's actually even born again, are they a part of the new covenant versus are those in the old, old Testament times who were born again, are they in the new covenant? Those in the old Testament times, when they were born again, they're in the new covenant.

They're in that covenantal family. That's what you would see even in Hebrews 12 and 13. Listen to this statement that he makes, cause this is why it's confusing.

The new covenant on page 168, the new covenant, which powerfully causes its children to be born again and gives them faith thereby fulfills its own requirements in its own people. So I'm saying those that are in the new covenant are the ones that the new covenant powerfully works new life in them. So I'm saying, is there a sense? That's my second, that's my other question.

So I think it is true for those in the old Testament. I'm saying for me, before I was a Christian, one of the benefits of being in the new covenant is that it powerfully works regeneration in the people in the covenant. So I'm saying, is there a sense in which you will have always before the foundation of the world, I think this gets into election.

You were a part of the new covenant before the foundation of the world, because that one of the effects of it is the regenerative work of the Holy Spirit. You don't think so. I don't think so.

So you think he's wrong on this, or you don't think that's what he said. I don't see anything in here about election or pre-destination and how that means you're in the new covenant prior to the new covenant. Listen to this at the top of 168 right before what you just read.

The scriptures teach that this new birth or regeneration occurs ordinarily through the preaching of the gospel, which is published, which is the publishing of the new covenant. Yeah. Romans 10, 17, James 1, 18, verse Peter 1, 23.

And then it goes into what you're recording, the new covenant, which powerfully causes its children to be born again and gives them faith, thereby fulfills its own requirements and its own people. So what is he talking about? What is the requirements? The requirements is the covenant of works, which Jesus Christ fills. Yeah.

Romans 5, 1 Corinthians 15, Jesus is the new Adam and as the new Adam, he fulfills the covenant of works, which stands against us because we've fallen. And because of that, the new birth or regeneration must happen. And how does that happen? Happen through the preaching of the gospel.

It happens to a person, apart from preaching the word of God, there's no faith. A person can't be regenerated apart from that. So there's no entryway into the new covenant because entrance into the new covenant is being born again.

And then like, you're not born again. Like you're not an ethereal spirit before the ages began. You're not a thing before the ages began.

Like that's a Mormon doctrine of like the primordial soul. Yeah. You don't exist before you exist when you're born because that's when God knits your soul spirit and body together.

Yeah. So I would say no, you're not a part of the new covenant because you don't exist. Okay.

And the covenant of redemption, God knows that you're the person he's going to come save though. Sure. Yeah.

So yeah. Okay. That makes sense.

I mean, I'm going to have to think about that more. I think we need to revisit that because I mean, that's literally how I was reading exactly. And even when he quotes John Owen, like John Owen's literally saying that.

One of the benefits of the new covenant is that you are regenerated and born again and the new covenant consists of those that are regenerated and born again, unconditionally elected. You know, so it's kind of this odd paradox, but you don't think you don't think you should go that far. I don't even think that's even a paradox.

I just don't even think that's like, you don't want it. They're even saying, okay. That's fine.

Yeah. So let's continue. Um, the new covenant of the, of Christ's kingdom.

Um, it's one of grace as we just laid out. It's one of grace that, um, was unable in the old covenant. There was no saving grace fully.

There was grace employed, but it was always a part of the promise for a future date when the fullness of Christ would come. And there would be a better covenant based on eternal promises. Sorry, not eternal processes, on better promises that actually can work salvation in the soul of a man, which is what Hebrews is about.

Why I was reading earlier that this covenant he mediates is better since it is an act of a better promises. The first covenant, if it had not been faultless, there'd be no case in looking for a second, but it was faultless because there was never any ability to propitiate God's wrath in any of the old covenants. Yeah.

The only chance there ever was, was in, uh, the covenant of creation with Adam and Eve, but they had ruined that for all of mankind because we all inherit his guilt. So there is no, that was the only chance we had if Adam would have just followed the rules, but he did not. Now we've inherited guilt and there's no way to ever clear that apart from the better sacrifice of Christ.

Right. The new Adam. The new Adam.

And that's where all the Old Testament points and leads up to because these, the old covenant is, it's, there's fault with it. Exactly. It makes no sense until you see the mystery, which is now revealed in Christ.

Yeah. It was probably utterly confusing, um, the whole way through until Christ came on the scene. Yeah.

Okay. So, um, do you want to hit on the nature of the kingdom and the new, new, new covenant and, uh, you know, is, how do we think of apostates if there's a mix? Cause I thought this was really helpful too. Yeah.

How do we think of apostates if we're reformed and we'll hear when people are asked the question, you know, what if somebody falls away from the faith? Like, and they, you know, it really seems like they believed and they were, they were at church, they were reading their Bible faithfully. They were reading good Christian works. They were praying often.

They seem genuine and they fall away. It's like, do we really think they didn't believe, you know, let's just, let's abandon perseverance in the sense. Let's just, you know, we'll just be four point Calvinists, right? But what he presents in this book is such a helpful way of understanding that distinction of what really is being said in Hebrews multiple times about people falling away from the covenant.

Cause all of Hebrews really is a, it's a book about the new covenant, right? It's a book about the passing way of the old covenant and the new covenant being here. So like in Hebrews three, he says, take care brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. So these are some of the most like explicit texts that like would make somebody be, you know, an Arminian, right? That you really can fall away from your faith and God isn't going to keep you.

You know, he says, wait, oh, shoot. What are you looking for? Where's the one that says we tasted in the 10, 29. Yeah, that one, that one, that one.

So this one is the most explicit about falling away. How much worse punishment do you think will be deserved by the one who has trampled under foot the son of God and has profaned the blood of the covenant by which he was sanctified and has outraged the spirit of grace. For we know him who said vengeance is mine.

I will repay. And again, the Lord will judge his people. It's a fearful thing to fall into the hands of the living God.

So he's saying that there's like, well, there's another verse that says there, there are no, there remains no more sin for those that have had their minds enlightened by the word. I forget where that one's at. No more sacrifice for their sins.

That's in chapter six. Yeah. There's no more sacrifice for their sins.

Well, I guess we can read that one to six. What? So yeah, that's another versus, versus four through six. For it is impossible in the case of those who have been enlightened, who have tasted the heavenly gifts and have shared in the Holy Spirit and have tasted the goodness of the word of God and the powers of the ancient come and then have fallen away to restore them again to the repentance, since they are crucifying once again, the son of God to their own harm and holding him up to contempt.

So this gets back into Jeremiah 31, where we see that you won't have to turn to your neighbor and say, no, the Lord, because they all will know me. Well, it looks like in these texts that there's literally a category of person that's in the new covenant that we can turn to that have tasted in the powers of the age to come tasted in the covenant. Um, they profane the son of God.

They've, um, they were sanctified by the blood of the covenant. Like these are very strong words that sounds like language of these people are Christians, right? They truly were in the new covenant and then they fall away. Right.

Um, what do we make of these people? What do we make of this category of being led on Hebrews that has led so many people? I've heard this so much from my Armenian brothers, like that, Hey, look, you really can't follow your boy from your faith. God is not a good shepherd, right? So we have so, we can't just take a few texts and, you know, blow it up and make a whole biblical doctrine based on these few texts. When we have even more texts that lay out God being faithful on his end always and keeping his sheep.

Um, so what Samuel Renahan lays out, if we are to understand Jeremiah 31 properly, that in the new covenant, you won't have to turn to your neighbor and say, they to know you, because they're all going to know me all those in the new covenant. And especially this one that says they profane the blood of the covenant by which they were sanctified. So there was the blood.

That's what Christ says. Matthew 26. This is my blood of a new covenant I'm making with you.

They're saying he's this kind of person's profane that blood by which they are sanctified. Yeah. So those that are sanctified are those that are in Christ, right? Well, in a sense.

Um, so what he laid, like, do you want to read quotations from it or? Okay. Yeah, you can read some of those quotations. This was one of the most helpful passages for me other than the typology section, because this is something that I was wrestling with specifically because that's the passage of Presbyterians bring up.

Yeah. They say, see, you can be in the covenant even though you're not necessarily born again, because you can fall away. Yeah.

So the nature of the covenant and the a new test new covenant is just like the old. It's a mixed covenant. Yeah.

So then they would use that conclusion, like in Hebrews 10 29 to say that you are born again. So this, his assessment of this really helped because I didn't like the answer and Rocky doesn't like this either that says, Oh, these are just warning passages. They can't really happen.

Yeah. That's what you hear most reform teachers say or Calvinistic teachers will, this is just a warning passage. There's no real credence to anything in reality happening like this.

This is a warning passage of what technically theoretically could happen, but never will. Right? Because God is a good shepherd. Yeah.

Which is to do, uh, injustice to the text because when you read John 15, when you read Romans, Romans 11, when you read first, uh, sorry, when you read Hebrews, uh, three, six, and 10, it kind of sounds like Paul's making a point that sounds like this can really happen. Yeah. People and everything.

But, and yeah, except for John, that's written by John and Jesus said it, but that's the one you're saying he learned the vine. Yeah. Yeah.

Whoever does not bear fruit is cut off. Yeah. So it's saying, Oh, these are just warning passages.

They can't really happen. Sounds exactly like he saying the opposite point that you're making. And this is what, um, same or Renahan says, and I thought this was so helpful.

He says in the kingdom of Christ on earth, people make false professions and visible to the eyes of fallible humans and enroll in the wedding feast without a wedding garment. That's from Matthew. That is a, uh, uh, a parable that Jesus gives.

They don't have the wedding garment. Uh, and that's that back to what same or Renahan said, they are granted access to the sacraments of the kingdom and taste the powers of the age to come. That's Hebrew six, but they remain illegal aliens in the kingdom.

Their treachery is all too real. The, uh, the apostate was not in covenant, but regarded as such. The apostate was not a member of the kingdom, but regarded as such, but the apostate is legally accountable and liable to the Supreme King and Lord of the covenant kingdom.

So here's where, here's where there is continuity between the old and new. It's that there is the appearance of being in this, uh, like Paul says in Romans nine, all who are of Israel belong to Israel. It's them being in the assembly.

Like it says in Romans three, what advantage has to do over the Greek much in every way, because to them belongs to the oracles, the blessings, the promises, all these things, right? They have the oracles of God, which is another word for the word of God. They have the word of God heard to them. So what Sam and Renahan is saying here is that they taste the, the powers of the Asia.

They're granted access to the sacrament. So they are baptized into the faith. They have communion that they can take, right? They have covenant.

Exactly. They can, um, they can participate in these blessings, but they're, they're not in covenant, but they're regarded as such because they're a part of the visible body. He then goes on to, so go ahead.

Well, and I was just going to say, and even in the midst of all those things they partake in, there is a sanctifying element to that for them, because there's a common grace in being with God's people, hearing God's law, just in the same sense that there were people in Israel that heard God's law and they weren't doing, uh, giving over to crazy sin and doing a bunch of people things. There's a sense in which they were sanctified and set apart because they knew God's law in the same sense that somebody would be set apart if they're, you know, nominally a Christian, right? And they're not going to go along with all the stuff the world does, but there really is no root in them. So they're cut off in the end because there's still a sense in which they're sanctified, but they're not lively bearing fruit.

Yeah. And that's exactly what 1 Corinthians 7 14 is getting at, that the believing spouse, her, her or his, her other spouse is made holy and her, her, her, her or his children are made holy. Exactly.

Right. This is not talking about an inward holiness, but an outward holiness, right? Yeah. And the same thing in the Sermon on the Mount, when he says, "You're salt and light to the earth, you're a preserving kind of factor." There's a sense in which the church being in the world is a sanctifying element to the world, keeping the world all right.

Like at the battle going on, keeping the enemy at bay. Yeah. There's a sanctifying element to that.

So I think that was a good text too for 1 Corinthians 7. So he brings up in one of his footnotes a quote from Isaac Backus and he says, "Isaac Backus was charged with, quote, not distinguishing between a soul's being internally united to Christ and a person, person's being invisible covenant relation. He replied, this is Isaac Backus. He's a particular Baptist saying, quote, "This charge is very unjust.

Free are well sensible of that distinction, and the dispute is not whether some may not through man's imperfection be admitted as true believers who are not so, but it is whether the rule gives us warrant to baptize any without personal profession of their, of their being such or not." And then he says this, "Here this distinction is plain. They are received to baptism as true believers and were rejected when they discover that they were not such. The same may be observed in Romans 11 compared with John 15.

Christ is divine. His members are grafted in and stand by faith in him. But if any are received as branches of him who is the head of his church that prove fruitless, they will be broken off and taken away.

While living branches are purged, they may bring forth more fruit. At the same time, Arminians draw on argument from hence for their doctrine of falling from grace and the sense given above is the best guard against both of these abuses of the apostles discourse." So he says, if you, if you take the interpretation that I'm taking, which is what the Bible is clearly laying out, you guard against the Arminians, but not only them, but also against the Presbyterians who want to say that there's a mixed covenant and the new covenant. Yeah.

So, um, there is this sort of covenant relation that you have. You're related to the covenant, but you're not in the covenant. You're sanctified by the covenant, but you are not in the covenant.

You are a traitor of that kingdom. Exactly. Right.

You are a person. You're inside the wedding ceremony. And what does this mean? It means that you are partaking of communion, that you're feasting and dining with Christ, just like Judas did.

But Judas was not in Christ. He was with Christ, but not in him. In the same way, these traders are with Christ.

They're with the people of the covenant, but they are not in covenant with God. Then you'll say, Lord, Lord, do we not cast out demons and do mighty works in your name. He'll say away with me with you.

I never knew you. Right. So they're, they're just traitors.

It's not a warning passage that can't happen. It is a real passage. They literally are traitors.

And that happens a lot. Yeah. When somebody apostasizes and apostasy is a, uh, it's, it happens a lot in our era.

Yeah. Joshua Harris, you know, yeah. Lots of people like that.

Um, okay. So that, that hopefully sums up things. This is the nature of the new covenant that, that, that discussion is important and why it was so helpful for Bryce and I is because the nature of the new covenant is one where you will go read Jeremiah 31.

You will turn to your neighbor. I can turn to Bryce and I won't have to say to Bryce, know the Lord. Cause my brother here knows the Lord.

Yeah. You know, I don't have to worry about that. Right.

Because yeah, God's spirit is now dwelling in us in a unique way because of the, um, the, um, death of Christ and the resurrection of Christ and the mediation of Christ forever. Yeah. This, this was honestly one of the best books I've read all year.

And this was again called the mystery of Christ, his covenant and his kingdom. Um, I absolutely love this book. There is, I didn't disagree with a single thing except up until the end when he put forth his amillennialism.

Yeah. I'm of Christ kingdom just being heavenly. Um, obviously we disagree with that.

We also think that is earthly. Um, and when you read Hebrews 12, then you actually understand that, um, it's not just, uh, those saints in heaven, but we are enrolled here and now into that heavenly assembly as a part of the God of God's kingdom. Um, so I disagree with his amillennialism, but everything in this book was really good.

And I would advise you guys to go check it out for yourself. And it's a great introductory into covenant, particular Baptist covenant theology, 16 and nine federalism. Um, it'll help you cat systematize things in a, in a good way, help you think about all the covenants of God.

What, what, what was he doing in all those covenants? What was the point? Where was it leading to? Where was it going? Um, the people were probably wondering the same thing in those covenants and this book walks you through and it's a good biblical theology book because it's, you're walking through covenant theologies under that the sub, it's a subcategory of biblical theology because it just, you're tracing, um, biblical categories and themes all throughout the Bible and finding their consummation in Christ. And that's what you do in biblical theology. Yeah.

You find it in Christ, you find it fulfilled in that, you know, Nascotan. Yeah. So Samuel Renahan and his father, James Renahan, I've written a lot on this.

You can find other resources by them. They've written so much about the particular Baptist. Um, Sammy Renahan's other famous book is from shadow to some substance.

That's what I'm hoping to pick up here soon. You could pick up a particular Baptist or a Puritan unnamed, the Nehemiah Cox. He's, he's, he quoted the Amaya Cox a lot.

He does a lot. Yeah. And, you can find him at pettyfrance.wordpress.com or just pettyfrance.com. I can't remember it.

And Sammy, Sammy Renahan has a lot of really good resources on there. So go check those out. Yep.

Okay. Hopefully that was helpful. Covenant theology is great.

Um, Bryce and I don't understand it too terribly well yet. This is our, well, this is my first book really learning about covenant theology. So I'm kind of new to it, but I think it's very helpful to help you understand the glories and excellencies of Christ because all the covenants were pointing when you read in the old Testament and you're like, okay, all these rules, all these ceremonial laws, all these things, they're always shadows of the better thing to come, which was Jesus Christ.

That was the point. So a study in covenant theology will blow up the person of Christ in your mind. He will become larger.

Okay. Um, I'm going to end with Hebrews 9 15 through 28. Therefore he is the mediator of a new covenant so that those who are called may receive the promised eternal inheritance since a death has occurred that redeems them from the transgressions committed under the first covenant for where a will is involved.

The death of the one who made it must be established for a will takes effect only at death since it is not in force as long as the one who made it alive. Therefore, not even the first covenant was inaugurated without blood for when every commandment of the law has been declared by Moses to all the people, he took the blood of calves and goats with water and scar the woolen hyssop and sprinkled both the book itself and all the people saying there, this is the blood of the covenant with God commanded for you. And in the same way, he sprinkled with the blood, both the tent and all the vessels used to worship.

And indeed under the law, almost everything is purified with blood and without the shedding of blood, there is no forgiveness of sins. And thus it was necessary for the copies of the heavenly things to be purified with these rights, but the heavenly things themselves with better sacrifice, better sacrifices than these for Christ has entered not until holy places made with hands, which are copies of the true things, but into heaven itself now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly as the high priest enters the holy places every year with blood, not his own for then he would have had to suffer repeatedly since the foundation of the world.

But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once. And after that comes judgment.

So Christ having been offered once to bear the sins of many will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him. Again, this is the eschaton. This is, we're waiting for Christ to come back.

We're eagerly waiting for him to come back and to save us from our sins. Finally, when the last enemy to defeated his death, Christ died once for all for our sins. That's why this is a better covenant.

Jesus doesn't have to, like it said, offer repeatedly offer sacrifices from the foundation of the world. He offers it once at the fullness of time. So be encouraged and remember that Christ is the great King and our great sacrifice and high priest.

Thanks for listening. You can reach me at forthekingpodcast@gmail.com. I have a website forthekingpodcast.com. You can donate on the cryptocurrency thing or on my website if you feel inclined to. Thanks for being with me, Bryce, and walking through this.

You have to God alone be the glory. Solely day of Gloria. Solely day of Gloria.

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