VI. THE LAND COVENANT

For the lack of a better name, this covenant is commonly known as the Palestinian Covenant, for it largely concerns the land known for centuries as Palestine. This is now an unfortunate term for two reasons. First: it was a name given to the land by the Roman Emperor Hadrian after the Second Jewish Revolt under Bar Cochba (A.D. 132-135). His purpose was to erase any Jewish remembrance of the Land as part of his policy to “de judaize” the Land. Second: due to the historical events in the Middle East in the history of modern Israel, the name is associated more with Arabs than with Jews. Perhaps a better title for this covenant would have been the “Land Covenant” since “Palestine” is not a biblical designation anyway. Thus, this study will refer to it as the Land Covenant, but it should be noted that this is the same as that which is called the “Palestinian Covenant” in many books.

A. Deuteronomy 29:1-30:20
Although this covenant is within the fifth book of Moses, Deuteronomy 29:1 clearly shows that the Land Covenant is distinct from the Mosaic Covenant: These are the words of the covenant which Jehovah commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which he made with them in Horeb.

Deuteronomy 30:1-10 describes some of the provisions of the Land Covenant: And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, whither Jehovah your God has driven you, and shall return unto Jehovah your God, to all that I command you this day, you and your children, with all your heart, and with all your soul; that then Jehovah your God will turn your captivity, and have compassion upon you, and will return and gather you from all the peoples, whither Jehovah your God has scattered you. If any of your outcasts be in the uttermost parts of heaven, from thence will Jehovah your God gather you: and Jehovah your God will bring you into the land which your fathers possessed, and you shall possess it; and he will do you good, and multiply you above your fathers. And Jehovah your God will circumcise your heart, and the heart of your seed, to love Jehovah your God with all your heart, and with all your soul, that you may live. And Jehovah your God will put all these curses upon your enemies, and on them that hate you, that persecuted you. And you shall return and obey the voice of Jehovah, and do all his commandments which I command you this day. And Jehovah your God will make you plenteous in all the work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your ground, for good: for Jehovah will again rejoice over you for good, as he rejoiced over your fathers; if you shall obey the voice of Jehovah your God, to keep his commandments and his statutes which are written in this book of the law; if you turn unto Jehovah your God with all your heart, and with all your soul.

B. The Participants in the Covenant
This covenant was made between God and Israel, the same two parties as in the Mosaic Covenant.

C. The Provisions of the Covenant
Eight provisions can be gleaned from this passage.

First: Moses spoke prophetically of Israel's coming disobedience to the Mosaic Law and her subsequent scattering over all the world (29:2-30:1). All remaining provisions speak of various facets of Israel's final restoration.

Second: Israel will repent (30:2).

Third: the Messiah will return (v. 3a).

Fourth: Israel will be regathered (vv. 3b-4).

Fifth: Israel will possess the Promised Land (v. 5).

Sixth: Israel will be regenerated (v. 6).

Seventh: the enemies of Israel will be judged (v. 7).

Eighth: Israel will receive full blessing; specifically, the blessings of the Messianic Age (vv. 8-20).

D. The Importance of the Covenant
The special importance of the Land Covenant is that it reaffirms the title deed to the Land as belonging to Israel. Although she would prove unfaithful and disobedient, the right to the Land would never be taken from her. Furthermore, it shows that the conditional Mosaic Covenant did not lay aside the unconditional Abrahamic Covenant. It might be taken by some that the Mosaic Covenant displaced the Abrahamic Covenant, but the Land Covenant shows that this is not true. The Land Covenant is an enlargement of the original Abrahamic Covenant. It amplifies the Land aspect and emphasizes the promise of the Land to God's earthly Jewish people in spite of their unbelief. The Abrahamic Covenant teaches that ownership for the Land is unconditional while the Land Covenant teaches that the enjoyment of the Land is conditioned on obedience.

E. The Confirmation of the Covenant
The Land Covenant received its confirmation centuries later in Ezekiel 16:1-63. In this very important passage concerning God's relationship to Israel, God recounts His love of Israel in her infancy (vv. 1-7). Later, Israel was chosen by God and became related to Jehovah by marriage and hence became the Wife of Jehovah (vv. 8-14). However, Israel played the harlot and was guilty of spiritual adultery by means of idolatry (vv. 15-34); therefore, it was necessary to punish her by means of dispersion (vv. 35-52). However, this dispersion is not final, for there would be a future restoration on the basis of the Land Covenant (vv. 53-63). They were guilty of violating the Mosaic Covenant (vv. 53-59), but God will remember the covenant made with Israel in her youth (v. 60a) and will establish an everlasting covenant, the New Covenant (v. 60b) and this will result in Israel's salvation (vv. 61-63).

F. The Status of the Covenant
The Land Covenant, being an unconditional covenant, is still very much in effect.

VII. THE DAVIDIC COVENANT

A. Scripture
In the first passage, the emphasis is on Solomon in II Samuel 7:11b-16: Moreover Jehovah tells you that Jehovah will make you a house. When your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, that shall proceed out of your bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son: if he commit iniquity, I will
chasten him with the rod of men, and with the stripes of the children of men; but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before you. And your house and your kingdom shall be made sure for ever before you: your throne shall be established for ever.

The second account, where the emphasis is on the Messiah, is found in I Chronicles 17:10b-14: Moreover I tell you that Jehovah will build you a house. And it shall come to pass, when your days are fulfilled that you must go to be with your fathers, that I will set up your seed after you, who shall be of your sons; and I will establish his kingdom. He shall build me a house, and I will establish his throne for ever. I will be his father, and he shall be my son: and I will not take my lovingkindness away from him, as I took it from him that was before you; but I will settle him in my house and in my kingdom for ever; and his throne shall be established for ever.

B. The Participants in the Covenant
This covenant was made between God and David, who stands as the head of the Davidic House and Dynasty, the only rightful claimant to the Davidic Throne in Jerusalem.

C. The Provisions of the Covenant
Careful study of both biblical accounts brings out the seven provisions of the Davidic Covenant.

First: David is promised an eternal dynasty (II Sam. 7:11b, 16; I Chr. 17:10b). Nothing could ever destroy the House of David; it will always be in existence. Although it is unknown who they are, to this day somewhere in the Jewish world members of the House of David still exist.

Second: One of David's own sons, specifically Solomon, was to be established on the throne after David (II Sam. 7:12). Absalom and Adonijah, two of David's other sons, tried to usurp the throne; but Solomon, and Solomon alone, was to be established on David's throne.

Third: Solomon would build the Temple (II Sam. 7:13a). Although David had greatly desired to build God's Temple, his hands had shed much blood and he was guilty of murder at one point. Thus, he was forbidden to build the Temple, and the job would rest with his son, Solomon.

Fourth: The throne of David's kingdom was to be established for ever (II Sam. 7:13b, 16). It was not Solomon himself who was promised to be established for ever, but rather, the throne upon which he would sit.

Fifth: Solomon would be disciplined for disobedience, but God would not remove His lovingkindness (II Sam. 7:14-15). Earlier God did remove His lovingkindness from King Saul because of disobedience. But the promise is made that although Solomon may disobey and require God's discipline, God's lovingkindness will never depart from him. The word lovingkindness emphasized covenant loyalty. Solomon did fall into idolatry, the worst sin possible in Scripture. The sin of Saul was not as great as the sin of Solomon. Yet the kingdom was taken away from the House of Saul, but not the House of David. This shows the nature of an unconditional covenant. Solomon was under such a covenant, but Saul was not.

Sixth: the Messiah will come from the Seed of David (I Chr. 17:11). The emphasis in the II Samuel passage is on Solomon, but in the I Chronicles passage, it is on the Messiah. In the I Chronicles passage, God is not speaking of one of David's own sons to be established upon
the throne for ever, but the Seed of one of his sons coming many years later.

Seventh: the Messiah and His throne, house, and kingdom will be established for ever (I Chr. 17:12-15). In this passage, it is the Person Himself that is established upon David's throne for ever, not merely the throne. Clearly, the emphasis in the I Chronicles passage is not on
Solomon, but on the Messiah. That is why this passage does not mention the possibility of sin as the II Samuel passage does, for in the case of the Messiah no sin would be possible. The Messiah, as well as His throne, His house, and His kingdom are to be established for ever.

To summarize the Davidic Covenant, God promised David four eternal things: an eternal House or dynasty, an eternal Throne, an eternal Kingdom, and an eternal Descendant. The eternality of the House, Throne, and Kingdom is guaranteed because the Seed of David culminates in One who is Himself eternal: the Messianic God Man.

D. The Importance of the Covenant
The unique importance of the Davidic Covenant is that it amplifies the Seed aspect of the Abrahamic Covenant. According to the Abrahamic Covenant, the Messiah was to be of the Seed of Abraham. This merely stated that He was to be a Jew and could be of any of the Twelve Tribes. Later, in the time of Jacob, the Seed aspect was limited to a member of the Tribe of Judah only (Gen. 49:10). Now the Messianic Seed aspect is further narrowed to one family within the Tribe of Judah, the family of David.;

Thus there has been a gradual narrowing of the Seed. According to the Edenic Covenant, the Messiah must be of the Seed of the woman, but this meant He could come from any part of humanity. According to the Abrahamic Covenant, He had to come out of Jewish humanity,
which meant He could come out of any tribe of Israel. With the confirmation of this covenant, through Jacob's twelve sons, He now had to come out of the Tribe of Judah, but this permits Him to come from any family of Judah. With the Davidic Covenant, the Messiah had to come from the seed of David. It will be narrowed one step further in Jeremiah 22:24-30, which shows the Messiah had to come from the House of David, but apart from Jeconiah.

E. The Confirmation of the Covenant
In a number of other passages, the Davidic Covenant received further confirmation: II Samuel 23:1-5; Psalm 89:1-52; Isaiah 9:6-7; 11:1; Jeremiah 23:5-6; 30:8-9; 33:14-17, 19-26; Ezekiel 37:24-25; Hosea 3:4- 5; Amos 9:11; Luke 1:30-35, 68-70; and Acts 15:14-18.

F. The Status of the Covenant
The Davidic Covenant is also an unconditional covenant and is still very much in effect as an eternal covenant.

VIII. THE NEW COVENANT

A. Scripture
A number of passages speak of or relate to the New Covenant and many of these will be referenced below. But the foundational passage is Jeremiah 31:31-34: Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says Jehovah. But this is the covenant that I will make with the house of Israel after those days, says Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people: and they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, says Jehovah: for I will forgive their iniquity, and their sin will I remember no more.

B. The Participants in the Covenant
This covenant is made between God and Israel, and it receives further confirmation in other passages including: Isaiah 55:3; 59:21; 61:8-9; Jeremiah 32:40; Ezekiel 16:60; 34:25-31; 37:26-28; and Romans 11:26-27.

C. The Provisions of the Covenant
From the original covenant, its various confirmations, and its inauguration in the New Testament, a total of nine provisions can be listed.

First: it is an unconditional covenant involving God and both Houses of Israel (Jer. 31:31). It is not made merely between Judah and God or between Israel and God, but included both Houses of Israel; hence, it includes the entire Jewish nation: the descendants of Abraham, Isaac, and Jacob. It should be noted that it is not made with the Church.

Second: it is clearly distinct from the Mosaic Covenant (Jer. 31:32). It is not merely a further elaboration of the Mosaic Covenant, but it is distinct from it. It is ultimately to replace the Mosaic Covenant that was now considered broken.

Third: it promises the regeneration of Israel (Jer. 31:33; Is. 59:21). The key aspect of this entire covenant is the blessing of salvation, which included Israel's national regeneration.

Fourth: the regeneration of Israel is to be universal among all Jews (Jer. 31:34a; Is. 61:9). The national salvation is to extend to every individual Jewish person, and it is to be true through succeeding generations from the time that the initial regeneration of Israel occurs. Thus, during the Kingdom, the unregenerate people will all be Gentiles; in the entire period of the Kingdom, there will be no unsaved Jews. That is the reason there will be no need for one Jew to say to another know the Lord, for they shall all know Him.

Fifth: there is provision for the forgiveness of sin (Jer. 31:34b). The New Covenant will do the very thing that the Mosaic Covenant was unable to do. The Mosaic Covenant was able only to cover the sins of Israel, but the New Covenant will take them away. This is a corollary blessing to the blessing of salvation.

Sixth: there is the indwelling of the Holy Spirit (Jer. 31:33; Ezek. 36:27). The reason Israel failed to keep the Law under the Mosaic Covenant was that the people lacked the power to comply with the righteous standards of God. The Mosaic Law did not provide the indwelling of the Holy Spirit; that was not its purpose. But the New Covenant will do just that, and every Jew will be enabled to do the righteous work of God. This is a blessing resulting from the blessing of salvation.

Seventh: Israel will be showered with material blessings (Is. 61:8; Jer. 32:41; Ezek. 34:25-27). The Mosaic Law did provide material blessings for obedience, but for the most part, Israel was in disobedience because of her failure to keep the Law. However, such failure will not exist under the New Covenant. Along with Israel's regeneration and empowerment to keep the Law, material blessings will be given by the Lord.

Eighth: The Sanctuary will be rebuilt (Ezek. 37:26-28). The Mosaic Covenant provided for the building of the Tabernacle. The Davidic Covenant provided for the building of the First Temple by Solomon. The New Covenant will provide for the building of the Messianic or Millennial Temple. This Temple will be a continual reminder to Israel of all that God has done.

Ninth: Just as the Mosaic Covenant contained the Law of Moses, the New Covenant contains the Law of the Messiah (Rom. 8:2; Gal. 6:2). Like the Law of Moses, the Law of the Messiah contains many individual commandments that are applicable to the New Testament believer. These commandments were given either by Yeshua directly or by the apostles. A simple comparison of the details will show that it is not and cannot be the same as the Law of Moses. Four observations are worth noting. First, many commandments are the same as those of the Law of Moses. For example, nine of the Ten Commandments are also in the Law of the Messiah. But, second, many are different from the Law of Moses. For example, there is no Sabbath law now (Rom. 14:5; Col. 2:16) and no dietary code (Mk. 7:19; Rom. 14:20). Third,
some commandments in the Law of Moses are intensified by the Law of the Messiah. For example, the Law of Moses said: love your neighbor as yourself (Lev. 19:18); this made man the standard. The Law of the Messiah said: love one another, even as I have loved you
(Jn. 15:12); this makes the Messiah the standard and He loved man enough to die for him. Fourth, the Law of the Messiah provides a new motivation. For example, the Law of Moses was based on the conditional Mosaic Covenant and so the motivation was: Do, in order to be blessed. The Law of the Messiah is based on the unconditional New Covenant and so the motivation is: You have been and are blessed, therefore, do. The reason there is so much confusion over the relationship of the Law of Moses and the Law of the Messiah is that many commandments are similar to those found in the Mosaic Law, and many have concluded that certain sections of the Law have therefore been retained. It has already been shown that this cannot be the case, and the explanation for the sameness of the commandments is to be found elsewhere.

This explanation can best be understood if it is realized that there are a number of codes in the Bible, such as the Edenic Code, Adamic Code, Noahic Code, Mosaic Code, New Code, and Kingdom Code. A new code may contain some of the same commandments of the previous code, but this does not mean that the previous code is still in effect. While certain of the commandments of the Adamic Code were also found in the Edenic Code, it did not mean that the Edenic Code was still partially in force; it ceased to function with the Fall of Man. The same is true when we compare the Law of the Messiah with the Law of Moses. There are many similar commandments. For example, nine of the Ten Commandments are to be found in the Law of the Messiah, but this does not mean that the Law of Moses is still in force. The Law of Moses has been rendered inoperative and we are now under the Law of the Messiah. There are many different commandments. For example, under the Law of Moses, we would not be permitted to eat pork, but under the Law of the Messiah, we may. There are many similar commandments, but they are nonetheless in two separate systems. If we do not kill or steal today, it is not because of the Law of Moses but because of the Law of the Messiah. On the other hand, if someone steals, he is not guilty of breaking the Law of Moses, but of breaking the Law of the Messiah. The present obligation to obey the Law of the Messiah is due to the present outworking of the New Covenant.

D. The Importance of the Covenant
The importance of the New Covenant is that it amplifies the Blessing aspect of the Abrahamic Covenant, especially in relationship to salvation. It finally shows how the spiritual blessings of the Jewish covenants extend to the Gentiles.

E. The Relationship of the Church to the New Covenant
It is at this point that some confusion has arisen as to the relationship of the Church to the New Covenant. According to Jeremiah, the covenant is made, not with the Church, but with Israel. Nevertheless, a number of Scriptures connect the New Covenant with the Church (Mat. 26:28; Mk. 14:24; Lk. 22:14-20; I Cor. 11:25; II Cor. 3:6; Heb. 7:22; 8:6-13; 9:15; 10:16, 29; 12:24; 13:20).

The most popular solution in church history has been the theology of replacement or transference, which teaches that the Church has replaced Israel in its covenantal standing. Thus, the covenant promises are now being fulfilled in, by, and through the Church. It is obvious, however, that they are not being fulfilled literally and so they teach that the intent was for them to be fulfilled spiritually. But this solution requires an allegorical interpretation of the covenants and requires the ignoring of all the details such as the Land promises.

This view has rightly been rejected by those who accept a literal approach to the covenants and these have offered two other solutions. First: some writers teach that there are two new covenants, one made with the Church and one made with Israel. This view is not supported
by the teachings of Scripture. Second: others have said that there is only one covenant but that it has two aspects, one related to Israel and one related to the Church. Yet nothing in the covenant seems to teach that there are two completely different aspects. Furthermore, even
those who hold this view are unable to say which aspect relates to the Church and which relates to Israel.

Actually, the solution is not so difficult, for it is clearly explained in two passages. The first is Ephesians 2:11-16: Wherefore remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby:

The second passages is Ephesians 3:5 6: which in other generations was not made known unto the sons of men, as it has now been revealed unto his holy apostles and prophets in the Spirit; to wit, that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel.

This could be called the “partaker view.” The point of these passages is that God made four unconditional covenants with Israel: the Abrahamic Covenant, the Land Covenant, the Davidic Covenant, and the New Covenant. All of God's blessings, both physical and spiritual, are mediated by means of these four covenants. However, there is also a fifth covenant, the conditional Mosaic Covenant. This was the middle wall of partition. Essentially, it kept the Gentiles from enjoying the spiritual blessings of the four unconditional covenants. For a Gentile to begin receiving the blessings of the unconditional covenants, he had to totally submit to the Mosaic Law, undergo circumcision, take upon himself the obligations of the Law, and, for all practical purposes, live as a son of Abraham. Gentiles, as Gentiles, were not able to enjoy the spiritual blessings of the Jewish covenants; hence, they were strangers from the commonwealth of Israel. They did not receive any of the spiritual benefits contained in the covenants. However, when the Messiah died, the Mosaic Law, the middle wall of partition, was broken down. Now by faith Gentiles, as Gentiles, can enjoy the spiritual blessings of the four unconditional covenants. That is why Gentiles today are partakers of Jewish spiritual blessings, not “takers over.”

The concept of partaking is also found in Romans 11:17: But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and did become partaker with them of the root of the fatness of the olive tree; The Olive Tree represents the place of spiritual blessings of the Jewish Covenants. The types of branches partaking of the blessings: natural branches, which are the Jewish believers; wild olive branches, which are the Gentile believers.

However, the Olive Tree itself still belongs to Israel according to verse 24: For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?

The relationship of the Church to the New Covenant is the same as the Church's relationship to the Abrahamic Covenant, the Land Covenant, and the Davidic Covenant. The physical promises of the Abrahamic Covenant, as amplified by the Land and Davidic Covenants, were
promised exclusively to Israel. However, the Blessing aspect, as amplified by the New Covenant, was to include the Gentiles. The Church is enjoying the spiritual blessings of these covenants, not the material and physical benefits. The physical promises still belong to Israel and will be fulfilled exclusively with Israel, especially those involving the Land. However, all spiritual benefits are now being shared by the Church. This is the Church's relationship to these four unconditional covenants between God and Israel.

The blood of the Messiah is the basis of salvation in the New Covenant and this was shed at the cross. The blood of the Messiah ratified, signed, and sealed the New Covenant (Heb. 8:1-10:18). The provisions of the New Covenant cannot be fulfilled in, by, or through the Church, but have to be filled in, by, and through Israel. It is true that the Covenant is not now being fulfilled with Israel, but this does not mean it is therefore being fulfilled with the Church. Again, not all provisions go immediately into effect. The Church is related to the New covenant only insofar as receiving the spiritual benefits of the Covenant, such as the salvation benefit, but the Church is not fulfilling it. The Church has become a partaker of Jewish spiritual blessings, but the Church is not a taker over of the Jewish covenants. The Church partakes of the spiritual blessings and promises, but not the material or physical blessings.

F. The Gentile Obligation
The fact that Gentile believers have become partakers of Jewish spiritual blessings places an obligation on them according to Romans 15:25-27: but now, I say. I go unto Jerusalem, ministering unto the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it has been their good pleasure and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them to minister unto them in carnal things. As Paul came close to ending his letter to the Romans, he spelled out his immediate plans. In verse 25, he explained why he could not come to them immediately. While he had expressed a long term desire to go to Rome in chapter 1, his desire was subject to his duty, which was to collect an offering and take it to the Jewish believers in Jerusalem. This special offering is spoken of elsewhere in I Corinthians 16:1-4 and II Corinthians 8-9. In verse 26, Paul named the contributors and the recipients of the offering. The Gentile believers of Macedonia and Achaia had given the money, which was specifically for the poor Jewish believers of the City of Jerusalem in the Land of Israel. In verse 27, Paul taught Gentile indebtedness to the Jews. He clearly stated that Gentiles are debtors to the Jews and then gave the reason for this: Gentiles have become fellow partakers of Jewish spiritual blessings. Earlier, in Romans 11, Paul taught that the Gentiles have become partakers of spiritual blessings, but these are Jewish spiritual
blessings that are mediated through the Jewish covenants. The very fact that Gentiles have been made partakers of Jewish spiritual blessings has put them into debt to the Jews. According to this verse, the way they pay their indebtedness to Jewish believers is to minister
to them in material things.

G. The Status of the Covenant
In relationship to the Church, then, the New Covenant is the basis of the Dispensation of Grace. In relationship to Israel, the New Covenant is the basis for the Dispensation of the Kingdom.

The New Covenant itself is an unconditional covenant and therefore eternally in effect.

CONCLUSION

All spiritual blessings are for believers in the Messiah, whether they are Jews or Gentiles. And through His death on the cross for their sins, believers reap spiritual benefits that would never be theirs otherwise. The eight covenants of the Bible are very explicit in their provisions and are valuable for a proper understanding of Scripture.

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If you enjoyed this Bible study, Dr. Fruchtenbaum recommends these Messianic Bible Studies, which may be obtained from Ariel Ministries:

mbs 021; The Eight Covenants of the Bible
mbs 030; The Nature of the Bible
mbs 034; The Bible and Divine Revelation
mbs 037; The Inspiration of the Scriptures

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Arnold G. Fruchtenbaum, Th.M., Ph.D., is founder and director of Ariel Ministries.

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