THE EVERLASTING COVENANT: A.W. Pink
A careful reading through of the Epistle to the Hebrews shows that mention is made therein of "the covenant" (10:29), "a better covenant" (8:6), "a new covenant" (8:8), and here to "the everlasting covenant." Not a few able men have concluded that reference is made to the same thing throughout, but with them I cannot agree. It is quite clear from Hebrews 8:6-13 that the new and better covenant made with the spiritual Israel and Judah (that is, the Church) stands in opposition to the first (v. 7) or old (v. 13) covenant made with the nation of Israel at Sinai (that is "Israel after the flesh"). In other words, the contrast is between Judaism and Christianity under two different covenants or economies, whereas "the everlasting covenant" is the antitheses of that covenant of works made with Adam as the federal head of the human race. Though the covenant of works was first in manifestation, the everlasting covenant, or covenant of grace, was first in origination.
In all things Christ must have the preeminence (Colossians 1:18), and thus God entered into compact with Him before Adam was created. That compact has been variously designated as the "covenant of redemption" and the "covenant of grace." In it God made full arrangements and provisions for the salvation of His elect. That everlasting covenant has been administered, under different economies, throughout human history, the blessings of the same being bestowed on favored individuals all through the ages. Under the Old Covenant, or Judaism, the requirements and provisions of the everlasting covenant were typified or foreshadowed particularly by means of the moral and ceremonial law; under the New Covenant, or Christianity, its requirements and provisions are set forth and proclaimed in and by the Gospel. In every generation repentance, faith, and obedience have been required of those who would (and do) partake of its inestimable blessings (Isaiah 55:3).
Thus we take those words "the blood of the everlasting covenant" at their face value, as referring to the eternal compact that God entered into with Christ. In the light of the preceding phrases of Hebrews 13:20, it is evident that "the blood of the everlasting covenant" has a threefold connection.
First, it is connected to the Divine title here employed. God became historically "the God of peace" when Christ made atoning sacrifice and confirmed the eternal compact with His own blood (Colossians 1:20). From before the foundation of the world God had purposed and planned that peace between Himself and sinful men (Luke 2:13, 14) that Christ was to make; everything connected with the same had been eternally agreed upon between Them.
Secondly, it points to the fact of Christ's death. As the righteous Judge of all, God the Father was moved by the shedding of Christ's precious blood to restore Him from the grave and to exalt Him to a place of supreme honor and authority (Matthew 28:18; Philippians 2:5-11). Since the Surety had fully carried out His part of the contract, it behooved the Ruler of this world to deliver Him from prison as that which was righteously due to Him.
Thirdly, this blessed phrase is connected to Christ's office. It was by the shedding of His blood for them, according to covenant agreement, that our Lord Jesus became "that great shepherd of the sheep," the One who would seek out God's elect, bring them into the fold, and there minister to, provide for, and protect them (John 10:11, 15). God's bringing back our Lord Jesus from the dead was not done simply by contract, but also on account of His merits, and therefore it is attributed not barely to "the covenant" but to "the blood" of it. As God the Son, He merited or purchased it not, for honor and glory were His due; but as the God-man Mediator He earned His deliverance from the grave as a just reward for His obedience and sufferings. Moreover, it was not as a private person but as the Head of His people that He was delivered, and that ensured their deliverance also.
If He was restored from the tomb "through the blood of the everlasting covenant," equally so must they be. Scripture ascribes our deliverance from the grave not only to the death of Christ but to His resurrection as well. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him:" (1 Thessalonians 4:14; cf. Romans 4:25).
As it was "by his own blood he entered in once into the holy place" (Hebrews 9:12), so also on the ground of the infinite value of that blood we also enter the heavenly throne room (Hebrews 10:19).
As He declared, "because I live, you shall live also" (John 14:19).
A. W. Pink. The Blood of the Everlasting Covenant
In all things Christ must have the preeminence (Colossians 1:18), and thus God entered into compact with Him before Adam was created. That compact has been variously designated as the "covenant of redemption" and the "covenant of grace." In it God made full arrangements and provisions for the salvation of His elect. That everlasting covenant has been administered, under different economies, throughout human history, the blessings of the same being bestowed on favored individuals all through the ages. Under the Old Covenant, or Judaism, the requirements and provisions of the everlasting covenant were typified or foreshadowed particularly by means of the moral and ceremonial law; under the New Covenant, or Christianity, its requirements and provisions are set forth and proclaimed in and by the Gospel. In every generation repentance, faith, and obedience have been required of those who would (and do) partake of its inestimable blessings (Isaiah 55:3).
Thus we take those words "the blood of the everlasting covenant" at their face value, as referring to the eternal compact that God entered into with Christ. In the light of the preceding phrases of Hebrews 13:20, it is evident that "the blood of the everlasting covenant" has a threefold connection.
First, it is connected to the Divine title here employed. God became historically "the God of peace" when Christ made atoning sacrifice and confirmed the eternal compact with His own blood (Colossians 1:20). From before the foundation of the world God had purposed and planned that peace between Himself and sinful men (Luke 2:13, 14) that Christ was to make; everything connected with the same had been eternally agreed upon between Them.
Secondly, it points to the fact of Christ's death. As the righteous Judge of all, God the Father was moved by the shedding of Christ's precious blood to restore Him from the grave and to exalt Him to a place of supreme honor and authority (Matthew 28:18; Philippians 2:5-11). Since the Surety had fully carried out His part of the contract, it behooved the Ruler of this world to deliver Him from prison as that which was righteously due to Him.
Thirdly, this blessed phrase is connected to Christ's office. It was by the shedding of His blood for them, according to covenant agreement, that our Lord Jesus became "that great shepherd of the sheep," the One who would seek out God's elect, bring them into the fold, and there minister to, provide for, and protect them (John 10:11, 15). God's bringing back our Lord Jesus from the dead was not done simply by contract, but also on account of His merits, and therefore it is attributed not barely to "the covenant" but to "the blood" of it. As God the Son, He merited or purchased it not, for honor and glory were His due; but as the God-man Mediator He earned His deliverance from the grave as a just reward for His obedience and sufferings. Moreover, it was not as a private person but as the Head of His people that He was delivered, and that ensured their deliverance also.
If He was restored from the tomb "through the blood of the everlasting covenant," equally so must they be. Scripture ascribes our deliverance from the grave not only to the death of Christ but to His resurrection as well. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him:" (1 Thessalonians 4:14; cf. Romans 4:25).
As it was "by his own blood he entered in once into the holy place" (Hebrews 9:12), so also on the ground of the infinite value of that blood we also enter the heavenly throne room (Hebrews 10:19).
As He declared, "because I live, you shall live also" (John 14:19).
A. W. Pink. The Blood of the Everlasting Covenant
