7-27-01

To my beloved brethren and saints in Mashiyach;

Shalom in the name of Yeshua Mashiyach, the savior and nourisher of his own body. May the Elohiym of all souls bless you and set
before you an open door which no man can close. The purpose of this letter is to share with you some thoughts concerning a subject which you are
certainly accustom to meditating and praying about. The subject is the law of Moses verses the everlasting covenant, or in other words, the
everlasting gospel. Being just a babe in Mashiyach, there is no doubt that I could not pretend to instruct you in matters which you are well exercised
in. But, I beseech you as my elders in Mashiyach, that you would condescend to a man of low estate, and consider the thoughts of a babe on this
matter; remembering also the words of Adonanu, who said, “I thank thee, O Father, Adon of heaven and earth, because thou hast hid these things
from the wise and prudent, and hast revealed them unto babes.” (Matthew 11:25). By the grace of Yeshua, I do not wish to come to you with this
matter in the spirit of contention, but with the love of Mashiyach, knowing that you have gone before me, having endured the burden and heat of the
day. Having heard many various interpretations on this subject, I feel that it would be a mistake to take a dogmatic approach to this subject, which
reminds me of a quote I tend to agree with, “The greater the dogmatism, the greater the ignorance.” I believe the Holy Spirit has quickened me to
some things regarding this subject, but this does not mean that I am not willing to change, or even, forsake most of what I hold to be true with respect
to this issue. Because of the great depth of this subject, it seems necessary to go into great detail, appealing to numerous passages out of both
testaments. Not that I consider myself of the same stature as Timothy, but Paul gave him this instruction, “make full proof of thy ministry,” (II
Timothy 4:5) which I intend to do here. As a result, what is to follow may be lengthy and a bit tedious, but I etreet you that you would give it as
much attention as you can. My prayer and earnest desire is that some good, and some edification could come forth of this labor.
The central theme of this paper is the everlasting covenant Elohiym made with Abraham, which covenant I believe those of Abraham’s
faith have also entered into, regardless of whether they lived before or after him. Therefore, if this work should receive a title, I would call it “The
Everlasting Covenant.” Thank you for your willingness to consider my thoughts about this matter; may Elohiym bless you with an everlasting
blessing!

The Everlasting Covenant

In Genesis 17:7, Elohiym in Mashiyach (Galatians 3:17) establishes his covenant with Abraham, saying, “And I will
establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be Elohay unto
thee, and to thy seed after thee.” Being that Mashiyach said this is an everlasting convenant, with whom is this covenant found today?
Paul, when expounding upon this covenant, says, “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet
if it be confirmed, no man disannulleth or addeth thereto.” (Galatians 3:15) Not only can no man disannul or add to this covenant,
neither can the law, “which was four hundred and thirty years after.” (Galatians 3:17) The law mediated by Moses (Hebrews 8:5,6;
Galatians 3:19; Deuteronomy 5:5) has been made old, and taken out of the way, being nailed to the cross, that is, in the flesh of
Mashiyach who was born under the law (Galatians 4:1-7). Peter, when speaking before the apostles and elders, referred to this
covenant as a “yoke” which no disciple should be required to bear (Acts 15:10). Paul compares this covenant of bondage with the
everlasting covenant, calling them the “two covenants,” and describes them to us in this way, “For it is written, that Abraham had two
sons, the one by a bondmaid [Genesis 16:15], the other by a freewoman [Genesis 21:2]. But he who was of the bondwoman was born
after the flesh; but he of the freewoman was by promise [Genesis 18:10]. Which things are an allegory: for these are the two
covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and
answereth [corresponds] to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which
is the mother of us all.” (Galatians 4:22-26) If I understand this passage correctly, Ishmael and Isaac are an allegory of the two
covenants; Ishmael is symbolic of the old covenant, and Isaac represents the everlasting covenant. So then, who are the children of
the freewoman, and who are of the bondwoman as we speak? Paul answers this for us in Romans 9:7,8 saying, “Neither, because are
the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh,
these are not the children of Elohiym: but the children of the promise are counted for the seed.” So that we may know more perfectly
who the children of the promise are, Paul says in Romans 4:14,16 “For if they which are of the law be heirs, faith is made void, and
the promise made of none effect … Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the
seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.” So the children
of the freewoman are all those who possess the same faith in Mashiyach that Abraham had, these are the children of the promise, Jew
or Gentile. Then by “process of elimination,” all who do not have Abraham’s faith become the spiritual seed of the bondwoman,
whether they be Jew or Gentile; as Peter said, “Of a truth I perceive that Elohiym is no respecter of persons: But in every nation he
that feareth him, and worketh righteousness, is accepted with him.” (Acts 10:34,35) (See also Galatians 3:28,29; 4:31; 6:15,16)
Therefore, the everlasting covenant confirmed with Abraham, by Mashiyach, is found today with those who look to Yeshua for
salvation (Acts 4:12).
Hagar and Ishmael are an allegory, or a type, of those who are now under the bondage of sin. This also includes the
unbelieving Jews. They are also those who persecute the people of the everlasting covenant, or in other words, the children of the
flesh (Jew or Gentile) persecute the spiritual children (Jew or Gentile); as Paul said, “But as then he that was born after the flesh
persecuted him that was born after the Spirit, even so it is now.” (Galatians 4:29; see Genesis 21:9,10) With Elohiym we fall under
one of two categories: the covenant of bondage or the everlasting covenant, these two categories can also be referred to as free or
bound, christian or babylonian, persecuted or persecutor. There are not more options than these.
In order to clarify my position, I would like to examine Galatians 4:21-31 more closely, specifically verses 22-26.
 Which things are an allegory
When Paul says, “which things are an allegory [Ishmael and Isaac]: for these are the two covenants; the one from mount
Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth [is in the same rank as]
Jerusalem which now is, and is in bondage with her children,” we are to understand the two covenants as being Isaac and Ishmael:
one of promise, the other gendering to bondage. Not all that are of Abraham are true Israelites (see Galatians 3:7-9; Romans 9:6-8),
therefore those who are not of faith (Jew or Gentile) fall in the same rank as Ishmael. There was no promise given to him, except that
he would become a great nation (Genesis 16:10); and so it is today, the children of the flesh have become a great nation (Isaiah
14:12,21,22).
When he says, “Agar is mount Sinai in Arabia,” he is not just talking about a symbolic comparison between the giving of the
commandments to Moses in mount Sinai and the children of the flesh, or Ishmael; he must be understood as saying the descendents of
Ishmael possessed mount Sinai, and that Sinai (in Paul’s time it was known as Arabia, today it is known as the Sinai Peninsula) is in
the same rank as Jerusalem which existed in Paul’s time, or for that matter our time as well. Jerusalem and Ishmael are both children
of the flesh. This is consistent with where we find the descendents of Ishmael in the Old Testament. In Genesis 24:3 it is said that
Abraham dwelt in Canaan, then consider Genesis 25:5,6 which says, “and Abraham gave all that he had unto Isaac. But unto the
sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward,
unto the east country.” This had occurred after he sent away Hagar, and after Sarah’s death. The sons which he had of Keturah, his
wife which he married after Sarah’s death, were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (Genesis 25:1-6) These were
sent to the east of the land of Canaan, which was known as the land of Midian (Judges 6:3; 7:12). But the descendants of Ishmael
dwelt before Egypt, which is the wilderness of Paran (Genesis 21:21), or “from Havilah unto Shur,” which is the land of Sinai, and
includes mount Sinai (Genesis 25:12-18). It is said of Ishmael’s descendants, “He shall dwell in the presence of all his brethren,”
which brethren are the children of Israel and the Midianites who dwelt beyond the eastern border of Israel. The Ishmaelites
intermarried with the Edomites (Genesis 28:9), and almost certainly with the Midianites because of their close association (Genesis
37:25-28; Judges 6:3,33, 7:12,22-25). The Ishmaelites traded between Gilead in Israel, and Egypt, which places them between the
two, which again is Sinai. (Genesis 37:25-28) The Ishmaelites and the Midianites were so closely associated that in Exodus 2:15,
when Moses fled from Pharaoh, we find him in the mount Horeb (also known as mount Sinai) (Exodus 3:1) which is called “the land
of Midian.” Either way, it seems that where the Ishmaelites are mentioned, we find the Midianites with them, and they both fall into
the category of sons of Abraham without the promises.
Hopefully having shown this to be well established with the rightly divided Word, what then are the characteristics of the
everlasting covenant? What promises pertain to those that fall under the everlasting covenant? These, and other matters I hope to
address in the proceeding paragraphs.

The Promised Seed

The first, and most important, aspect of the everlasting covenant is the promise of the coming of Mashiyach. The apostle
Paul has many things to say about this matter which are, as Peter said, “hard to be understood.” (II Peter 3:16) Therefore, any old
interpretation that comes along that seems to make sense of it should not be accepted without a lot of prayer and consideration. I
would like to put forth some thoughts to consider regarding some difficult passages in Paul’s letters. In Galatians 3:16 Paul refers to
Mashiyach as the promised seed, saying, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of
many; but as of one, And to thy seed, which is Mashiyach.” What scripture in the Old Testament is Paul referring to here when he
says, “Now to Abraham and his seed were the promises made”? Before we go searching through Genesis to find a verse that refers to
“seed” in a singular form, let’s look at the above passage a bit closer to get some clues as to what we should be looking for.
According to the context around Galatians 3:16 we should be looking for a passage in which the promise is being made by “Elohiym
in Mashiyach” (Galatians 3:17), to Abraham and his seed. There are some other things we need to acknowledge concerning Galatians
3:16. When Paul says, “He saith not,” who is the person to which this is attributed; who is “He”? Again, Paul answers this in the
next verse, saying, “… the covenant, that was confirmed before of Elohiym in Mashiyach.” (Galatians 3:17) So it was Mashiyach
who made the promises to Abraham and his seed. Now, consider that Paul said, “… to Abraham and his seed were the promises
made.” If we interpret this with the understanding that the seed mentioned here refers only to Mashiyach, then we have Paul saying
something to the effect of, “Mashiyach made the promises to Mashiyach.” In one sense this would be correct, but if taken literally it
would be incorrect. As far as Abraham’s seed goes, the promises were not made to one person, but to many; and certainly the one
making the promises did not make them to himself. So how do we reconcile what appears to be a contradiction? To start off, let’s ask
another question: Who are Abraham’s seed? Paul answers this in the very same chapter, saying, “… for ye all are one in Mashiyach
Yeshua. And if ye be Mashiyach’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:28,29) Through
one seed, namely Mashiyach, we are made Abraham’s seed; only if we are in Mashiyach is this possible. So what does it mean to be
in Mashiyach? Consider John 10:7, in which Yeshua says, “… I am the door of the sheep.” Paul also says of Yeshua, “For through
him we both have access by one Spirit unto the Father.” (Ephesians 2:18; see also Hebrews 10:19,20; 13:20) Then in John 17:11,
Yeshua says, “… Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.” So
then, to be in Mashiyach means that we become one, if it be that we have entered into the promises by faith in Mashiyach. But if we,
being many, are made one, then what have we become? Paul answers again, saying in I Corinthians 12:12-14, “For as the body is
one, and hath many members, and all the members of that one body, being many, are one body: so also is Mashiyach. For by one
Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to
drink into one Spirit. For the body is not one member, but many.” (Consider these verses as well: Ephesians 2:13-16; Colossians
3:10,11; and I Corinthians 12:27) We are made the body of Mashiyach by the Spirit dwelling in us. So, in Genesis, when Elohiym is
referring to Abraham’s seed, whether one or many, we must understand him to be speaking about Mashiyach or his body. Though the
spiritual seed of Abraham be many, they are made one. By the indwelling of Elohiym’s Spirit, which is the Spirit of Mashiyach.
So in Genesis, we will find references to both Mashiyach and his body, with respect to the promises made to Abraham.
Having established these things, let’s look at some verses in the book of Genesis that make mention to Abraham’s seed. In Genesis
12:1-3 Elohiym promises to “make of thee a great nation” (vrs 2) and that “in thee shall all families of the earth be blessed” (vrs 3).
The second promise is certainly a prophecy of Yeshua, since Mashiyach, the blessing of all the nations, came from the seed of
Abraham. (see Acts 3:25,26 and Galatians 3:8) He is the head of that “great nation” promised to Abraham, the body of Mashiyach. In
Genesis 22:17,18 we find again reference to both the body of Mashiyach (“I will multiply thy seed as the stars of heaven”), and of
Mashiyach himself (“in thy seed shall all the nations of the earth be blessed,”). This is made more plain when the promises are
reconfirmed with Isaac and Jacob. Elohiym said to Isaac, “And I will make thy seed to multiply as the stars of heaven, and will give
unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.” (Genesis 26:4) Elohiym says virtually
the same thing to Jacob in Genesis 28:14. In one breath, Elohiym in Mashiyach reconfirms with Abraham’s children the promise of a
multitude of members (his body), and the promise of Mashiyach’s coming through the lineage of Abraham (the head of the body). So
in answer to the first question at the beginning of the last paragraph, I would say that any passage which mentions the seed of
Abraham qualifies; with the understanding that Paul has in mind the one seed (Mashiyach), through which a multitude of members are
made one body by his Spirit dwelling in them. As I said before, Paul appears to establish this in Galatians 3:29, saying, “And if ye be
Mashiyach’s, then are ye Abraham’s seed, and heirs according to the promise.” The promised seed is Mashiyach, as well as those
who look to him for salvation, as Paul said, “Know ye therefore that they which are of faith, the same are the children of Abraham.”
(Galatians 3:7) Mashiyach is the first born (first seed) among many brethren (many seed). Consider Romans 8:29, which says, “For
whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many
brethren." Likewise, Paul says the same thing in Hebrews 2:10-17, consider these selected verses, “For both he that sanctifieth and
they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto
my brethren … Wherefore in all things it behoved him to be made like unto his brethren …”
At this point, one might ask the question, “How does the law of Moses fit into all of this?” This is a valid question and is an
important matter to consider for various reasons. One would be, if we are to convince an unbelieving Jew that the law of Moses no
longer has any bearing on his salvation, we had better have some sound reasoning whereby we may convince him. To begin to
address this issue, a good question to ask is, “Does the law of Moses have any bearing on one’s ability to enter into the everlasting
covenant, and thereby having access to the promises?” To help us answer this question, consider Galatians 3:18, which says, “For if
the inheritance be of the law, it is no more of promise: but Elohiym gave it to Abraham by promise.” Likewise in Romans 4:13,14
Paul says, “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through
the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect.”
Observance of the law never qualified anyone to be an inheritor of the promises, faith in Mashiyach is the qualifier, the very qualifier
the law was designed to bring one to, as Paul said, “Wherefore the law was our schoolmaster to bring us unto Mashiyach, that we
might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” (Galatians 3:19-25) In the hopes of
clarifying my position on this matter, the next few paragraphs are dedicated to a discussion of the law versus the everlasting covenant.

The Law vs. The Everlasting Covenant

“For ye are not come unto the mount that might be touched … But ye are come unto mount Sion, and unto the city of the
living Elohiym, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the
firstborn, which are written in heaven, and to Elohiym the Judge of all, and to the spirits of just men made perfect, And to Yeshua the
mediator of the new covenant.” (Hebrews 12:18-24) We are not come to a covenant which pertains to physical things (Hebrews 8:1-
6) that have no power to perfect the soul, rather, we are come to mount Zion, the everlasting covenant, as Paul says, “Now the
Elohiym of peace, that brought again from the dead Adonanu Yeshua, that great shepherd of the sheep, through the blood of the
everlasting covenant, Make you perfect in every good work to do his will …” (Hebrews 13:20,21) Then what is mount Sinai with the
covenant made there with Israel, and Jerusalem “which now is”? (Galatians 4:25) The promises were not by the law (Galatians 2:21
and Romans 4:13-17), therefore the purpose of the covenant made with Israel was to tutor Israel until they came to faith in Mashiyach
and the everlasting covenant, thereby accessing the promises (Galatians 3:23-25). Now the real thing has come (Hebrews 10:1-5), and
there is no longer a need for the first covenant, “He hath made the first old. Now that which decayeth and waxeth old is ready to
vanish away” (Hebrews 8:13), it has been taken out of the way, nailed to his cross (Colossians 2:14,15). Therefore, all who put their
trust in the works of the law are in bondage, they have placed themselves under a tutor whose purpose has been completed, and has no
more relevance. It is akin to someone who has matured to the understanding of a twelfth grader, who is then forced to have a third
grade teacher as their tutor or schoolmaster, it would feel like bondage. But was it any different before Mashiyach’s coming? Before
the coming of the promised one, if a Jew put his trust and faith in the law (an animal dying for his sins), he was missing the whole
point. He was in bondage to the weak and beggarly elements (see Galatians 4:9-11), blind to the liberty in Mashiyach (Psalm 51:16,
Psalm 25:14). Notice in Galatians 4:8-10, Paul places the “weak and beggarly” elements of the law, as comparable to “them which
by nature are no gods.” The law of Moses and idols fall into the same category of bondage, this seems to be Paul’s point here.
Before the law was given, what set a true Israelite apart from a carnal Israelite? It was righteousness by faith in Mashiyach (Romans
8:9,10; Galatians 4:6; II Peter 1:21; I Peter 1:11; Jude 14). What about during the law? They tried to keep the law, but righteousness
did not come by the observance of the law (Galatians 2:21). So righteousness by faith still set them apart, with or without the law
(consider Exodus 2:13). Yeshua demonstrated that he knew how to discern a true Israelite, when he said to Nathanael, “Behold an
Israelite indeed, in whom is no guile!” (John 1:47; consider also Isaiah 63:8-10) Did the letter of the law quicken? No, the Spirit did,
and he used the law to do it; but there were some who did not hearken to the Spirit, as Stephen said, “ye do always resist the Holy
Ghost as your fathers did so do ye.” (Acts 7:51-53) Now Israel, as the bondwoman, is cast out of the kingdom (Matthew 21:42,43)
along with the works of the law they trust in (Galatians 4:30, “cast out the bondwoman and her son.”). Though they be the physical
descendants of Abraham they are not his spiritual seed, because of their unbelief. Consider these words that Yeshua and the Jews
exchanged in John 8:33-44, “They answered him, we be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye
shall be made free? Yeshua answered unto them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin … If
the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham’s seed; but ye seek to kill me, because my
word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They
answered and said unto him, Abraham is our father. Yeshua saith unto them, If ye were Abraham’s children, ye would do the works
of Abraham … Ye do the deeds of your father … Ye are of your father the devil, and the lusts of your father ye will do.” Though they
could trace their lineage to Abraham, Yeshua manifested the Spirit they were of. They fall into the same rank as Ishmael, even though
they did not come from the womb of Hagar. Did we come from the womb of Sarah? Most of us have not, but we were graffed in by
faith, just as the descendants of Abraham through Isaac are able to be graffed in again if they abide not in unbelief (Romans 11:17-24).
In Mashiyach there has never been a difference between Jew and Gentile spiritually speaking (Galatians 3:28; see Matthew
8:10-12 and Luke 4:25-27). If a Jew, during the time of the law, was in unbelief, his unbelief made him uncircumcised, a Gentile in
heart (see Romans 2:25-29, also Philippians 3:3; Romans 4:10-13; Colossians 2:11; Jeremiah 4:4). Yes, the covenant was made with
Israel in mount Sinai, which just happens to be the land of Ishmael’s descendants, but I don’t think this is any accident that the
covenant made there genders to bondage, and has been cast away. Likewise, it is no accident Elohiym confirmed the words of Sarah
when she said, “Cast out this bondwoman and her son,” (Genesis 21:10,12) because the seed, Jew or Gentile, was to be called in Isaac
(Romans 9:7-9) the son of promise by the everlasting covenant.
So the old covenant has served its purpose, the maker thereof has disannulled it, those who were held captive by the curse of
the law (Galatians 3:10) Yeshua has set free by faith in him, as Psalm 68:18 says, “Thou hast ascended on high, thou hast led
captivity captive …” Yeshua was victorious over the law of Moses in that he fulfilled it, not by the will of the flesh by which one kept
the ordinances, rather by blamelessly keeping the law of Elohiym’s righteousness by the Spirit of him that dwelt in him. Yeshua
manifested that perfection was given by the Spirit, and not by the keeping of carnal commandments. Yeshua was born under the law
(Galatians 3:10-13; 4:4,5), lived a life above the law in that he never sinned, took the curse of the law upon himself by hanging from
the tree, and triumphed over the law (Colossians 2:14-16 the ministration of condemnation and death, II Corinthians 3:7-18), fulfilling
what the ordinances were only a shadow of (Ephesians 2:15,16). The law condemns a sinner, not the righteous (I Timothy 1:8-10),
but Yeshua saves the sinner from his sins, if he keeps his eyes of faith on Yeshua. As Yeshua told us in John 3:14,15, “And as Moses
lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish,
but have eternal life.” (see Numbers 21:7-9) Therefore, those who want to be joined to that convenant become servants to bondage,
thereby becoming children without the promises. Consider Galatians 5:2,4 which says “Behold, I Paul say unto you, that if ye be
circumcised, Mashiyach shall profit you nothing … Mashiyach is become of no effect unto you, whosoever of you are justified by the
law; ye are fallen from grace.” Why? Because the promises were not made by the law, “For if they which are of the law be heirs,
faith is made void, and the promises of none effect.” (Romans 4:13-17)
The law brought wrath, condemnation, and death upon the transgressors of it (I Timothy 1:8-10). As long as one continues in
the works of the law (trusting in them), and not in faith, wrath rests upon them because grace unto righteousness comes by faith in
Yeshua. John the Baptist testified of Yeshua, saying, “Of his fulness have all we received, and grace for grace. For the law was
given by Moses, but grace and truth came by Yeshua Mashiyach.” (John 1:16,17) (consider these verses: Romans 3:20-22; 8:1-4;
Galatians 3:10-14,21; Hebrews 7:18,19) If they turn o put their trust in Mashiyach, the Elohay Abraham, then they are elevated above
the curse of the law (Galatians 3:10-13), because the maker of the law took the curse of the law upon himself; “But even unto this day,
when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Adon, the veil shall be taken away.” (II
Corinthians 3:15,16)
When Paul says, “For this Agar is mount Sinai in Arabia,” (Galatians 4:25) I believe he means exactly what he said, and
natural Jerusalem with her children fall into the same category. They of the children of Israel who came to mount Sinai, did not come
to spiritual mount Zion (Hebrews 12:22-24), nor to the promises that pertain to spiritual mount Zion. It was these same Israelites
Elohiym was grieved with (see Hebrews 3:16-19), who wandered in the wilderness because of their unbelief, and received not the
promises. Likewise, the children of those who did enter into the promised land, and fell into unbelief, Elohiym cast out of the land.
Why? Because, “the son of the bondwoman shall not be heir with the son of the freewoman.” So he cast them out. [I wonder if this
is why David said, “Woe is me, that I soujourn in Meshech, that I dwell in the tents of Kedar!” Psalm 120:5 Kedar was a son of
Ishmael. Genesis 25:13]
The law was a yoke of bondage (Acts 15:10) by which Elohiym schooled one in principles of faith; likewise, the Gentiles are
under a yoke of bondage, the rudiments of the world (Galatians 4:1-10), until faith comes. Paul says, it is through faith in Yeshua that
we are delivered, “Them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:15) The law (observing
times, days, feasts, and kosher laws) is placed on the same rank as doing “service to them which by nature are no gods,” which are
referred to as weak and beggarly elements (Galatians 4:8-10). In Colossians 2:16-23 we find the same theme, Paul again likens
observance of the law as being subject to the rudiments of the world (vrs 20), and as being in rank with the commandments of men
“Which all are to perish with the using” (vrs 22). In Hebrews 7:18,19 Paul refers to the law as disannulled “for the weakness and
unprofitableness thereof.”
Yeshua said, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and
they are life.” (John 6:63; see Romans 8:5,6) Living by the law of Moses is a fleshly observance without the grace accessed by faith
to truly fulfill the righteousness of the law. Paul had this to say about the concision of his time, “As many as desire to make a fair
shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Mashiyach. For
neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.”
(Galatians 6:12,13) Those who trust in the law can find no remission of sin, as Paul told as many as would listen, “And by him all
that believe are justified from all things, from which ye could not be justified by the law of Moses.” (Acts 13:39) Paul did not want to
be found “having mine own righteousness, which is of the law, but that which is through the faith of Mashiyach.” (Philippians 3:9)
Trusting in, and living in the law is same as being in the flesh. It is much like a new ager who thinks they are righteous because they
don’t eat meat, they recycle, chain themselves to redwood trees, and are active in pro-sodomite rallies; but they are totally blind to the
unrighteousness and unprofitableness of these things. Elohiym is not interested in a good show of religion, he said, “I will have
mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.” (Matthew 9:13) To the Jews, whose
confidence was in the law of Moses, he said, “But if ye had known what this meaneth, I will have mercy, and not sacrifice, you would
not have condemned the guiltless.” They were not rebuked because they merely over emphasized the keeping of carnal
commandments, but because they had totally neglected the nobler, weightier aspects of the law, as Yeshua said, “But woe unto you,
pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of Elohiym: these ye ought to have
done, and not to leave the other undone.” (Luke 11:42; see Matthew 23:23) Elohiym told Israel what he wanted rather than the works
of the law, “For I desired mercy, and not sacrifice; and the knowledge of Elohiym more than burnt offerings. But they like men have
transgressed the covenant: there have they dealt treacherously against me.” (Hosea 6:6,7; Please consider these verses as well: Psalm
50:7-15; Psalm 51:16,17; I Samuel 15:22,23. He even told them to stop – Isaiah 1:10-17; 40:16; Jeremiah 6:20. Knowledge of this
made one “not far from the kingdom of Elohiym,” Mark 12:29-34) Those who are quickened to this, are the true worshippers the
father is seeking for ( ).
In light of all this, how can we describe what has happened to the everlasting covenant down through the ages? First,
Elohiym in Mashiyach establishes this covenant with Abraham. Elohiym’s mediator is present, the eternal priest of Elohiym is here
with Abraham, “For there is one Elohiym, and one mediator between Elohiym and men, the man Mashiyach Yeshua.” (I Timothy 2:5)
Yeshua alone is able to uphold this everlasting covenant by means of an eternal life (Hebrews 7:24,25). Mashiyach promised
Abraham “to be Elohay unto thee, and to thy seed after thee” forever (Genesis 17:7). What has happened to the everlasting covenant
(the ministration of the Spirit, II Corinthians 3:8; Galatians 3:5) since Abraham’s time? An addition was made to it, the law of Moses
is added (the ministration of death and condemnation, II Corinthians 3:7,9; see Romans 7:7-14) to help bring the souls of an hard
hearted, stiffnecked people to the righteousness of faith in Mashiyach; then it was taken away. What remains then? The everlasting
covenant, the ministration of the Spirit, which could not be disannulled or added to (Galatians 3:15). In Matthew chapter 19, we find a
good example of a matter which pertains to the everlasting covenant, and the keeping of Elohiym’s eternal righteous laws; which
received an addition in the law of Moses, then was abrogated by Yeshua. In verse three, the Pharisees tempted Yeshua with the
question of whether or not it was lawful for a man to put away his wife. In verse six Yeshua says, “What therefore Elohiym hath
joined together, let not man put asunder.” The Pharisees willing to justify adultery, asked, “Why did Moses then command to give a
writing of divorcement, and to put her away?” Then Yeshua replied, “Moses because of the hardness of your hearts suffered you to
put away your wives: but from the beginning it was not so.” (Matthew 19:3-8; see also Malachi 2:13-16 and Jeremiah 6:16) So now,
with the new covenant established, that which was so in the beginning, is reestablished and reinforced in these last days for those who
have ears to hear, namely, those who do not resist the holy ghost.
When Mashiyach came, he reaffirmed the original covenant he made with Abraham, and fulfilled the law by performing the
actions which the ordinances were only a shadow of (Matthew 5:17). There are not two eternal covenants, nor are there two different
types of spiritual ministration, neither are there two kinds of grace given to those that believe, some falling under one and some under
the other. Paul said, “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Adon, one faith, one
baptism, One Elohiym and Father of all, who is above all, and through all, and in you all.” (Ephesians 4:4-6) Consider Titus 2:11,12,
in which Paul says, “For the grace of Elohiym that bringeth salvation hath appeared to all men, Teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” The grace of Yeshua has been
made available to all, in all times, to work in us all the very same things, righteousness and salvation; making us members of “the
general assembly and church of the firstborn, which are written in heaven, and to Elohiym the Judge of all, and to the spirits of just
men made perfect.” (Hebrews 12:23) Before the law was written by Moses, where could the law be found? It was found in the hearts
of those who believed, even as it is now, written upon our once stony hearts with the finger of Elohiym (Hebrews 8:7-13; Ezekiel
11:19,20; Zechariah 7:11,12). There is one eternal covenant, ministration of Spirit, righteousness by faith, and one rest to enter into
for all times.
If what I have stated above is true, then in theory we ought to be able to find someone before Abraham who gained access to
the righteousness which is by faith in Mashiyach. I believe that Noah is a perfect example of this, as I will try to explain.

Grace and truth came by Yeshua John 1:17

Noah, and his sons, were under the everlasting covenant, since before Elohiym establishes his covenant it is said Elohiym is
addressing “Noah and his sons with him.” (Genesis 9:8) He says to them, “And I, behold, I establish my covenant with you, and with
your seed after you …” I believe that the “seed” spoken of here, are those who have a faith like unto Noah’s. It is here, long before
the law was given to Israel, Elohiym testifies of Noah, “for thee have I seen righteous before me in this generation.” (Genesis 7:1)
How did Noah obtain this righteousness? Certainly not by the works of the law, but most certainly by faith in Mashiyach. Noah did
not obtain another righteousness besides what is obtained by faith in Mashiyach, as Paul says in Hebrews 11:7, “By faith Noah, being
warned of Elohiym of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned
the world, and became heir to the righteousness which is by faith.” (see also II Peter 2:5) Abraham believed Mashiyach, who had
appeared to him (Elohiym’s mediator), and was called righteous (Genesis 15:1-6), so also was Noah by faith in Mashiyach.
Righteousness comes by no other means, as Paul says, “ … if righteousness came by the law, then Mashiyach is dead in vain.”
(Galatians 2:20,21) Mashiyach begins our faith and finishes it, as it is said of him, “ … Yeshua the author and finisher of our faith
…” (Hebrews 12:2) So the covenant Elohiym established with Noah (Genesis 6:18; 9:8-17) was a “perpetual” covenant (Genesis 9:12
everlasting covenant), mediated by one who had eternal life whereby this covenant could be upheld. (Hebrews 7:24,25; 9:14,15) For
wherever a covenant is established between Elohiym and men, Elohiym’s mediator is present. (I Timothy 2:5) As also the covenant
confirmed with Abraham, 430 years before the law, was confirmed by Elohiym in Mashiyach. (Galatians 3:17) In Genesis 6:8,9 it is
said of Noah, “But Noah found grace in the eyes of Yahveh.” By whom did Noah obtain this grace? John the Baptist answers this by
saying, “And of his fulness have we all received, and grace for grace. For the law was given by Moses but grace and truth came by
Yeshua Mashiyach.” (John 1:16,17) But he does not add that Yeshua began to give grace only after his birth, for when John says,
“have we all received,” this does not exclude any time in the past. And in truth, he who said, “Before Abraham was, I am,” gave
grace to Noah before his own birth, that is, Mashiyach. In fact, this would be true for every soul which Paul makes mention of in
Hebrews chapter 11. All of these souls believed unto righteousness, as Paul says in Romans 3:21,22, “But now the righteousness of
Elohiym without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of Elohiym which is by
faith of Yeshua Mashiyach unto all and upon all them that believe: for there is no difference:” Whom did the law and prophets bear
witness of as being righteous without the deeds of the law by faith in Mashiyach? Is it not them who were righteous before the law
was given: Noah, Abraham, Abel, Job, Enoch? (consider Ezekiel 14:14,20; Jeremiah 15:1) Elohiym has required no more of them
that he has from us, as we see in Romans 10:10-13, “For with the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no
difference between the Jew and the Greek: for the same Adon over all is rich unto all that call upon him. For whosoever shall call
upon the name of the Adon shall be saved.”
Another aspect to consider regarding the everlasting covenant is, what inheritance is given to those under the eternal
covenant?

Our Inheritance
In Romans 4:13 the apostle Paul says, “For the promise, that he should be the heir of the world, was not to Abraham, or to
his seed, through the law, but through the righteousness of faith.” How is it that Paul can say it was promised to Abraham and his
seed to inherit the world? Where in the Old Testament is this promise found? Consider Genesis 22:17, in which Elohiym makes this
promise to Abraham, “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as
the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.” (see also Genesis 24:60; 27:29) Again, Paul
shows us who the heirs of the world are, saying, “And if ye be Mashiyach’s, then are ye Abraham’s seed, and heirs according to the
promise.” (Galatians 3:29) So it is the true believers, the christians in truth, that will inherit the gate of their enemies, those that hate
them. But who are the enemies of the christians? Is not the world the enemy of Elohiym, and all those called by his name? Yeshua
said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the
world, therefore the world hateth you.” (John 15:19; see also James 4:4) So then, it is true that we shall inherit the earth, if we are
found according to Yeshua’s word, who said, “Blessed are the meek: for they shall inherit the earth.” (Matthew 5:5; Psalm 37:11)
Truly the gates of our enemies are spread all over the earth, as Isaiah said, “How art thou fallen from heaven, O Lucifer, son of the
morning! how art thou cut down to the ground, which didst weaken the nations! … Prepare slaughter for his children for the iniquity
of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. For I will rise up against them,
saith Yahveh of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith Yahveh.” (Isaiah 14:12,21,22)
Though this may sound already to be a great inheritance, in truth, it is but a small fraction of what awaits the faithful saints, as the
apostle Paul told us, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which Elohiym hath
prepared for them that love him.” (I Corinthians 2:9)
Thank you for considering my thoughts on these matters.

Shalom b’Shem Yeshua Mashiyach,

Brother -----.