The Everlasting Covenant

“For this is My blood of the new testament” (Mat 25:28; Mark 14:24). “This cup is the new testament in My blood” (Luke 22:20; 1 Cor 11:25).

The “new testament” and “the new covenant” (Heb 8:13; 12:24), which is “the everlasting covenant” (Heb 13:20), are all one and the self-same agreement made between the Father and the Son—from eternity past, as shown below:


Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the Blood of the Everlasting Covenant, make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen (Heb. 13:20, 21).

The Everlasting Covenant is neither between God and the Church, nor God and Israel, nor God and the Gentiles. Rather, it is between the party of the first part, "the God of peace," and the party of the second part, the "Lord Jesus."

The conditions of this covenant were that if the Great Shepherd would lay down His life for the sheep, the Father would raise Him from among the dead. "And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross." "But God raised Him from the dead ...." He was "raised up from the dead by the glory of the Father" (Phil. 2:8; Acts 13:30; Rom. 6:4).

The Everlasting Covenant was ratified in eternity past, and fulfilled at the resurrection. It is a new covenant in respect to TIME (Calvary), and it is new in respect to KIND, i.e., between God the Father and God the Son. It is the fulfillment of Galatians 3:20: "Now a mediator is not a mediator of one, but God is one."

I’ve posted this material as a matter of introduction with the hope that it will interest the reader to pursue it in its entirety and, if pursued, will reveal information of which I am certain will be the first encounter for most. It is my humble suspicion that many, if not most, are unprepared to find much use from its yield and therefore, I also hope that the reader will not allow it be a discouraging but encouraging element:

For Truth’s Sake
Your Brother Bob
Bob, you are a courageous man! This could elicit any number of types of responses. :)
The site you link seems to have deep respect for J.N. Darby. I haven't done much research into Darby's life from "unbiased sources", if, indeed, any such exist! But I had read, and just re-found in wikipedia, that according to Spurgeon, at least, Darby "rejected the vicarious purpose of Christ's obedience as well as imputed righteousness". Do you have any insight on that? (I do realize one can find almost anyone vilified on the web!)
I've looked at the link page you provided, and it sure is full. :) It will take some time to process, as I like to look at the enitre context of verses provided anywhere, and I'd like to look at this with my husband when he can be home to get his input as well.
Thanks for the thought provoking ideas.
As Abba has said, and I have said before. Thank you for what you posted. They are indeed thought provoking and though I may disagree with certain things here and there, they are a blessing. God bless Chaplain!
Heb 8:6

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.
Heb 8:7
For if that first covenant had been faultless, there would have been no occasion to look for a second.
Heb 8:8
For he finds fault with them when he says: "Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah,
Heb 8:9
not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.
Heb 8:10
For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people.
Heb 8:11
And they shall not teach, each one his neighbor and each one his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest.
Heb 8:12
For I will be merciful toward their iniquities, and I will remember their sins no more."
Heb 8:13
In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.
Heb 9:1

Now even the first covenant had regulations for worship and an earthly place of holiness.
Heb 9:2
For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.
Heb 9:3
Behind the second curtain was a second section called the Most Holy Place,
Heb 9:4
having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant.
Heb 9:5
Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
Heb 9:6
These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties,
Heb 9:7
but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.
Heb 9:8
By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing
Heb 9:9
(which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,
Heb 9:10
but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
Heb 9:11
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)
Heb 9:12
he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
Heb 9:13
For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,
Heb 9:14
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Heb 9:15
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.
Heb 9:16
For where a will is involved, the death of the one who made it must be established.
Heb 9:17
For a will takes effect only at death, since it is not in force as long as the one who made it is alive.
Heb 9:18
Therefore not even the first covenant was inaugurated without blood.
Heb 9:19
For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
Heb 9:20
saying, "This is the blood of the covenant that God commanded for you."
Heb 9:21
And in the same way he sprinkled with the blood both the tent and all the vessels used in worship.
Heb 9:22
Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.
Heb 9:23
Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.
Heb 9:24
For Christ has entered, not into 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.
Heb 9:25
Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,
Heb 9:26
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.
Heb 9:27
And just as it is appointed for man to die once, and after that comes judgment,
Heb 9:28
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.
From these passages, it is clear that the Old Covenant and the New Covenant is between God and man. Christ is the mediator, the high priest of the the New Covenant between God and man.
D68, thank you too for your interest in the material and your also welcome. God's blessings to your family!

Hi AB (Ellie)! God's blessing to your Family also and thanks for letting me know of your interest in the material.

As for this "according to Spurgeon, at least, Darby "rejected the vicarious purpose of Christ's obedience as well as imputed righteousness". Do you have any insight on that?", it doesn't seem accurate to me so I would need the reference to locate it for viewing to reply to it. I do have this to share:

John Gill
GILL, JOHN - Born Nov 23, 1697; Died Oct 14, 1771. His seminal works, the Exposition of the Old Testament and Exposition of the New Testamentcombined to be the first verse-by-verse commentary of the Bible by a Baptist scholar.
The following text is adapted from the New Schaff-Herzog Encyclopedia of Religious Knowledge:
John Gill was an English Baptist and Biblical Scholar, born in Kettering, Northamptionshire, and died in Camberwell.
He attended the Kettering grammar school for a short time, became pastor at Higham Ferrers in 1718, and in 1719 became pastor at Horseydown, Southwark, where he would remain pastor for 52 years. (Charles Spurgeon would later assume this pastorate.) In 1748 he received the degree of Doctor of Divinity from the University of Aberdeen. He was considered a profound scholar and his writings were extensive. Among other writings, his Exposition of the New Testament (published in three volumes, 1746-1748) andExposition of the Old Testament (published in six volumes, 1748-1763) forms his magnum opus.