New Covenant In John
By: Pastor Byron Richardson
The very first hint of any fulfillment of New Covenant
prophecy is found in John. It disclosed the fact that a definite and drastic
change of plans was immediately in store for Israel. It was promised to Israel
as a positive alternative to the Mystery Kingdom.
Jon did not begin his narrative with an account of the birth
of a babe, but by boldly declaring that God, the Word, had become flesh! This
represented an entirely different approach in God's dealing with mankind. Since
Christ was the ever existent One, it would have been altogether out of place to
have recorded his natural birth, in the midst of such a superhuman setting 1:4,
14.
It should be clear from a casual review of John that the New
Covenant was fraught with radical changes from conventional, Old Testament
procedures. Its new qualities eclipsed all of the former circumscribed and
relatively
simplified covenants. Its advent opened up broad avenues of
possibilities for Israel, at a time when she was disintegrated and spiritually
bankrupt.
This covenant was ushered in neither with fanfare nor
apology. It was some time, however, before the disciples became cognizant of
its full import. A personal relationship with God, through His Son and the Holy
Spirit had
displaced pride of nationality. The whosoever message was
strange to the ears of Israel. The outstanding traits of the New Covenant have
been overlooked to a great extent, but they become very evident when they are
compared with all the covenants which preceded it.
Another equally important item, which was introduced with
this covenant, was that everlasting life was offered to any who would accept,
based simply upon the principle of faith in His death. John 3:14, 16. John was
leading up to the firm announcement that Christ's blood was to be the indispensable,
atoning factor of the New Covenant Matthew 26:28.
One is apt to read into the Old Testament Scriptures things
which are not actually there. Believers are prone to assume that those living
in prior ages could have been familiar with the same truths, which are of
common knowledge to them. Insensitivity to Progressive Revelation has detracted
materially from the meaning of Scripture. Indeed this was the NEW Covenant, in
every sense of the word 1 Pet 1:10,11.
The specific purpose for writing John was to guarantee to
every believer, in the name of Christ, the implicit right to possess by faith,
the same, eternal life, which Christ possessed 20:31. This was truly
unprecedented. The present day believer is likely to take these added New
Covenant disclosures for granted, as though they have always existed, and were
available in all past ages.
It is singular that this offer of everlasting life is not
expressed in Matthew, Mark or Luke. Life, Light and Love, the dominant themes
of John, are practically nonexistent in the other three accounts. The four
books are not as harmonious as some have claimed. For that reason, the three
are called correctly, the Synoptics. This classification places John in an
altogether different category. The three do have much in common, but they are
at variance with John in many areas.
The Kingdom is mentioned in Matthew fifty-five times . In
practically every instance reference is made to the Kingdom of Heaven. But the
Kingdom of Heaven is not found in John at all. The word, Kingdom, is recorded
only five times in John, and then mostly in an abstract sense. Since the
Kingdom, for all intents and purposes was omitted from John, and the Body of
Christ was not yet apparent, it stands to reason that the New Covenant was the
perspective of his book.
The following are some of the salient facts, which are
peculiar to John:
Christ, the Light of the World. 1:9; 8:12.
Christ, the Bread of Life. 6:22-58.
Christ the Lamb of God. 1:29
Christ, the Good Shepherd. 10:1-16.
Christ, the True Vie. 15:1-8.
Christ, the Way, Truth and Life. 14:6.
Christ, the Resurrection and Life 11:25.
Christ, the Son of God 5:30-39.
Work of he Holy Spirit. 3:3-8; 14:16-26; 16:7-15.
Spiritual Regeneration. 1:13; 3:3-8.
Changing Water to Wine 2:1-10.
Raising of Lazarus. 11:1-44.
Draught of Fishes (Post-resurrection) 21:6,11.
Everlasting Life by Faith. 3:16; 5:24; 11:25.
Samaritan Woman at the Well. 4:5-30.
Intercessory Prayer. Chapter 17.
Healing of Nobleman's Son. 4:46-53.
Washing of Disciples' Feet. 13:4-15
This lack of unanimity is further apparent in Matthew, which
accents many angels of the Kingdom, and practically ignores the New Covenant.
This also holds true for the books of Mark and Luke. Numerous events recorded
in Matthew are not found in John. These include: Christ's Birth; His
Temptation: Beatitudes; Kingdom Prayer; Rich Young Ruler; Syrophenician Woman;
Ten Virgins; Talents; Keys of Kingdom to Peter; Olivet Discourse etc. Thes all
belong to the Synoptics, since they are so closely allied with the Kingdom
whereas John definitely is not.
It is more than coincidental that much of that part of the
tabernacle, which is know as the Holy Place, can be seen unmistakably in
symbolic form in John. It is extremely meaningful that resemblances to the
tabernacle are so lacking in Matthew, Mark and Luke.
As the Outer court of the New Earth will be reserved for
others, the Holy Place, no doubt, will contain the twelve thrones and the
priesthood, both of which are of Israelitish derivation. This fits in perfectly
with the New Covenant and the New Jerusalem, but is incongruous when applied to
the Body of Christ.
The Brazen Altar, which spoke of death and blood, stood in
the Outer court, near the entrance to the Holy Place of the earthly tabernacle.
John, the Baptist, in his ministry to Israel pointed to God's Lamb, as an
atonement for sin. This was confirmed by the Lord, when He declared that if He
were lifted up FROM THE EARTH, He would draw all men unto Himself.
Death, as a remedy for sin was a shocking pronouncement, and
was entirely out of harmony with the declarations of the prophets, as well as
with the Snynoptics. A better sacrifice was required for entrance into the
Heavenly Tabernacle, of which the prophets were unfamiliar. The substitution principle
was to be presented to Israel, in the form of the New Covenant. Hebrews 9:24;
10:1.
The Laver was located between the brazen Altar and the Holy
Place. It would be within the realm of propriety to consider that the Pool of
Bethesda represented the Laver. The Laver was used for the cleansing of
priests, who were to minister in the Holy Place.. Afterward the impotent man
was found perfectly whole in the temple, which was the proper place for
priests. John 5:14. Another point which verifies this assumption is that the
event occurred just prior to the description of the articles to be found in the
Holy Place.
Inside the Holy Place were found three symbolic pieces of
equipment. These were the Table of Showbread, the Golden Candle stand and the
Golden Incense Altar. Each had its respective meaning and purpose, in type. The
Table of Showbread was typical of Christ as the Bread of Life. 6:35, 58. The
Candlestand spoke of Christ as the Light of the World. 8:12. The Incense Altar
was representative of Christ as Israel's Great High Priest. Chapter 17. It
should be noted that the Incense Altar was mentioned last, indicating that it
was the last piece of furniture before entering into the Holy of Holies. There
was no further symbolism after Chapter 17.
Admittedly the Bible is a complicated Book. It has to be so.
How else could an omnipotent God express Himself, with any degree of
satisfaction, without compromising His inherent attributes? His infinite power,
and human fraility prevent a full manifestation of Himself. This inhibition
eventually will be removed entirely. The penalty for seeing God was death, but
the saints will bask in His glorious presence forever. Man has been overwhelmed
at each contact with Deity, even when it was expressed in miniature form. Isaiah
6:5; Matthew 17:6; Luke 2:9: John 1:18.
The earthly tabernacle was simple in design, yet intricate in
meaning. The truth it taught was seemingly prosaic, yet profound. Its structure
was modest, yet exacting. It was so compact that it could be packed and
transported through the wilderness for many years, yet its residuals have never
been exhausted.
At the birth of Christ, a supernal display of the Shekinah
glory of God exploded in the heavens. At the same time that this burst of glory
appeared in the heavens, the Holy Babe was lying in a lowly manger. Here is a
two-fold, simultaneous manifestation revealing two opposite truths. His
preincarnate glory and his incarnate humility blended in one harmonious lesson
for mankind. 2 Cor. 8:9; Philippians 2:6; Hebrews 12:2. The pictures of the
Tabernacle in John, although not fully developed, overshadowed everything,
which had gone before, and lay the groundwork for its future expansion in
Hebrews.
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