Let me begin with a statement that will have to be defended, but which I think is difficult to argue against:
Nowhere does the OT tell us that the New covenant is only intended for Israel.
To that someone might (and will) very well direct my attention to Jeremiah 31:31-34 and its repetition in Hebrews 8:8-12. But that will not suffice. The context of the Jeremiah quote comes within what is known as “the Book of Consolation”, which extends from Jeremiah 30 to Jeremiah 33. This section, as nearly all acknowledge, is Yahweh’s word of comfort to His people that they will not be forgotten even though they go into captivity. I believe the promises of this section strongly indicate an eschatological Kingdom promise to Israel which aligns with His covenant oaths in places like Genesis 15, 22; Num. 25; Deut. 30; Psa. 89; 105, 106; Isa. 11, 32; Ezek. 36-37 and many other places. God is talking to Israel in these contexts! But there are other contexts to consider, which we shall come to presently.
To again illustrate a point I made earlier let us consider John 14:1-6. There Jesus is speaking to His disciples. But does anyone think He is only speaking to them? Of course not. In 1 Thessalonians 2:12 Paul tells the Thessalonian believers that God has called them “into His own kingdom and glory.” Most of the apostle’s mentions of the kingdom are negative, warning congregations that carnal behavior may result in them not inheriting the kingdom (e.g. Eph. 5:5; 1 Cor. 6:9-10 – of course, this implies some of them were not converted in the first place). But does this apply only to those Thessalonian saints? What about the rapture in 1 Thessalonians 4:13-18? Paul does not inform us he is speaking to non-Thessalonians as well. But which dispensationalist limits the promise to the saints in that region?
I am, of course, stating the obvious: Just because God speaks to a certain named group does not necessarily mean other saints are excluded from the blessing. Admittedly, it does not mean that they are included either, but those who wish to be dogmatic about the Church’s exclusion from the New covenant need to show us why, for instance Jeremiah 31:31-34 necessitates their position when texts such as 2 Corinthians 3:3-6 clearly say Paul is doing New covenant ministry among Gentiles and he is encouraging them to lift the cup at the Lord’s Supper while believing that it symbolizes “the new covenant in [Jesus’] blood” (1 Cor. 11:25).
Jeremiah 31 is Not a Locus Classicus
I think the problem stems from lifting Jeremiah 31:31-34 to the level of a locus classicus for the New covenant. When one cites a locus classicus the aim is to produce an authoritative instance of what a thing is. That is all well and good, but I argue Jeremiah 31 does not pass muster as a locus classicus (see also the remarks of Fredrickson on treating the passage as definitional in Ibid, 60-61). For one thing, it does not refer to the work of the Spirit. Secondly, it’s promise of eschatological salvation for Israel – “For I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34) is hardly unique, nor, despite assertions to the contrary, is it exclusory. Yahweh wanted to forgive their sin, but only if they would repent (Jer. 36:3). This is where internal spiritual transformation was needed. After referring to His people being driven out of their land Deuteronomy 30:6 states,
“And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live.”
Hosea writes long before Jeremiah:
I will betroth you to Me forever;
Yes, I will betroth you to Me
In righteousness and justice,
In lovingkindness and mercy;
I will betroth you to Me in faithfulness,
And you shall know the LORD. – Hosea 2:19-20.
Jeremiah himself chimes in again:
They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. – Jeremiah 32:38-40.
Therefore, aside from the fact that Jeremiah 31 includes the words “a new covenant” it sheds no more light on the arrangement than other OT texts. But in that context Jeremiah is contrasting the Mosaic covenant with one that will replace it. Even though Luke 22:20, 1 Corinthians 11:25, and the Book of Hebrews make it into a name, that does not appear to be the prophet’s intention at the time he wrote it. Ergo, we should be looking for companion passages which speak of God bringing spiritual renewal through the Spirit. We should not try to use Jeremiah 31:31-34 as a “control passage” which the other passages must be forced to comply with. In Israel’s case these are often coupled with the idea of regathering to the land of promise. But remember, 1 Corinthians 11 is written to Gentiles; something I will return to later.
God’s Promise to His “Special Treasure” and the New Covenant
God had seemingly put Himself into a bind in Exodus 19:5 where He revealed His great plan for His people.
Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel. – Exodus 19:5-6.
Jeremiah 11:2-5 expounds on this. Yahweh wanted to bless Israel, but their sins got in the way:
“Obey My voice, and do according to all that I command you; so shall you be My people, and I will be your God” – Jeremiah 11:4.
His solution is found in Jeremiah 31:33:
“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.”
Although these passages are Israel-centric, one should notice that the means of salvation is not spoken about in any of them. The promise of “a new covenant” in Jeremiah 31:31 does not in itself tell us how God will renew hearts and minds so that He is acknowledged and obeyed. There must be something more about this “new covenant” that Jeremiah does not help us with.
Here Ezekiel steps in:
“I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. – Ezekiel 36:27-28 (cf. Ezek. 11:17-20; 16:59-62).
Notice the repetition of the covenant formulary (in bold), which assures us we are on the right track. The key element in the spiritual transformation of Israel is the Holy Spirit (cf. Isa. 32:8-9; 59:20-21; Joel 2:28-3:8). Isaiah 59:20-21 is especially pertinent here:
“The Redeemer will come to Zion,
And to those who turn from transgression in Jacob,”
Says the LORD.
As for Me,” says the LORD, “this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” says the LORD, “from this time and forevermore.”
The Spirit is again mentioned in verse 21. But who is the Redeemer of verse 20? Is that the Holy Spirit too? Often in Isaiah Yahweh assumes this title, but the “Redeemer” of Isaiah 59:20 calls Himself “the first and the last,” which is what the risen Jesus calls Himself in Revelation 1:17; 2:8; and 22:13. And of course, Paul quotes this passage and applies it to Jesus in Romans 11:26-27.
What am I driving at? Simply that Jesus is the Redeemer who saves by the Spirit through the New covenant! Now we must ask if this sentence is applicable to the Gentiles.
