Sovereign Grace
Puritan Board Sophomore
I can obviously see the Abrahamic, Davidic, and Mosiac Covenants permeating the New Testament. Where is the Noahic Covenant found exactly in the NC?
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Thank you for your reply, but much of this is over my head at the moment, so I will need to look at this deeper as time permits. What I meant in the OP is we can see the Davidic, Abrahamic, and Mosaic Covenants being mentioned in Ezekiel 37 for instance. We can see the Abrahamic Covenant being mentioned in Galtians 3. 2 Peter 2 speaks of the flood, but I don't know of any other place this is mentioned in the NT.It's a bit hard for me to understand your question, partly because I suspect you may be coming at the issue from a different perspective than I might.
The OT covenant forms, while not precisely conforming to an ever-expanding or widening paradigm, do trace an organic developmental trajectory. They build on prior establishments while they exercise and expand into hitherto unrealized potential. The covenants of the OT work together toward the NC moment of fulfillment.
The covenant with Noah that receives clear expression after the flood establishes an unshakable connection between the stage on which redemption is enacted--namely creation, this world, which was originally created and which just underwent an "unmaking" of sorts in the deluge, and a kind of re-creation or renewal when the waters subsided--and the history that will culminate in the great acts of redemption in history, with implications for participants that extend into the age to come. That coming age will see at its inception a more radical demolition and renovation of the created order. The kingdom of glory will begin by seeing Noah's covenant pass away in much the same way (and for a similar reason) that Moses' covenant passed away. The purpose for Noah's covenant will have been perfectly realized.
The concept of a more thorough regeneration (Mt.19:28) of the created order (than was effected by water) is alluded to by Peter in 2Pet.3:3-13. There, the apostle ties the first "perishing" of the world to the second one which we still anticipate. All this to say: God covenanted to Noah, and through him to a restarted human race (but in particular those believers in the promises made) that this world will not end by anything in creation, on this planet or beyond it, nor by his own power from beyond the universe, until all his saving purposes have been accomplished.
That this world continues is a testament to the fact that he is not done with it yet. Man should not fear an asteroid strike, or a climate catastrophe, or nuclear annihilation (even as we pray for relief from real threats, especially on colossal scale). Instead, man should live in hope of his future on this world, even in spite of cosmic powers beyond his control; and even in spite of his own evil, carelessness, and folly capable of doing significant damage to creation in the meantime.
I hope this is helpful.
I think that's what Peter says explicitly, 2Pet.3:10,12. Mt.19:28 calls the coming age of glory a regeneration, a new Genesis in other words. A hew heavens and new earth comes forth out of the umaking of the old. The stuff from which the new is created is the same as God brought into being out of non-being at the primal origin; there is no ex nihilo creation again, with everything reduced to nothingness. But the stuff will be "formless and void" once more.@Contra_Mundum
Do you see this earth being burned up, dissolved at the consummation of the ages? We may be able to expand this topic, but I want to know where exactly you stand before proceeding further. TIA
Personally, I see Peter’s second epistle is speaking to a restored earth, just as God destroyed the earth in Noah’s day, which was not an obliteration but getting rid of the chaff. John Owen had a really good sermon on New Heavens and New Earth.I think that's what Peter says explicitly, 2Pet.3:10,12. Mt.19:28 calls the coming age of glory a regeneration, a new Genesis in other words. A hew heavens and new earth comes forth out of the umaking of the old. The stuff from which the new is created is the same as God brought into being out of non-being at the primal origin; there is no ex nihilo creation again, with everything reduced to nothingness. But the stuff will be "formless and void" once more.
A few questions come to mind.I've been wondering lately if Melchizedek had his priestly functions as a part of the Noahic covenant. Reading Melchizedek's Wikipedia page, there is this blurb:
"Chazalic literature — specifically Targum Jonathan, Targum Yerushalmi, and the Babylonian Talmud — presents the name מלכי־צדק)) as a nickname title for Shem."
Shem was the son of Noah. And he was personally blessed in the Noahic covenant in Genesis 9:27. If one takes a literal approach to the genealogy in Genesis 11, Shem would still be alive during Abram's call.
So if it was a belief in second temple Judaism that Shem, the individual explicitly blessed in the Noahic covenant, was Melchizedek, maybe the author of Hebrews was using that belief to describe Christ's relation to the Noahic covenant in Hebrews 7.
This is just my personal speculation which I've only been wondering for a couple days. I'm open to be corrected.