Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants: An Exposition of [2 Cor 2-7]

          Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants:
                                                 An Exposition of [2 Cor 2-7]
                                                          by Joel Sexton

2 CORINTHIANS 6:16

" Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16).

INTRODUCTION

Paul in defending his ministry, in 2 Cor 2-7 quotes, draws from, and alludes to many significant passages from the Psalms and Prophets, as he does in Romans, to show that under His personal ministry Israel's restoration was taken place. And when taken together they mount a serious refutation of the dispensational system. This is especially true since in ending this section of 2 Corinthians Paul states, "Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).

What promises? For starters, all the three major covenants are shown to be present realities in the first-century church. That is the; Abrahamic, Davidic, & New Covenants. So all the biblical covenants that contain Israel's restoration and here shown as being fulfilled, not put on hold for a future nation of Israel. (Dispensational see four covenants, in splitting up the promises to Abraham in Genesis into two covenants, Abrahamic and Palestine (Gen 17) [1], we feel the land promises are part of the Abrahamic, no need to make two). So Paul says that Israel's covenants were being fulfilled in his ministry and the church at Corinth, what about Israel's promises? Pretty much every category one wants to put the promises under, Paul alludes to. The restoration/regathering of Israel to the Land, the second exodus, the doctrine of the remnant, new creation, call of Gentiles, marriage , new covenant Davidic kingdom, Zion restored, messianic temple, Messiah on David's throne (That's all three of the entities Dr. Dwight Pentecost and Dr. John Walvoord and dispensational's tell us are the main components of the covenant promises to David in 2 Sam 7:12-16 as quoted above.)

These will be shown to be the case below, but at this juncture, it would be appropriate to ask since Paul states that all the promises and covenants promised to Israel were being fulfilled back then in the early church, that the church does indeed receive the promises, how much clearer could Paul be? If Paul wanted to say "The restoration of Israel is underway now in the church because of the work of Christ" how much clearer could he be in enunciating that this is indeed the case? The fact is Paul couldn't be clearer, even if he tried

 BACKGROUND OF 2 CORINTHIANS 2

Paul writing mainly from Macedonia (2 Cor 2:13; 7:5; 8:1; 9:2) felt the urgent need to write again to the church at Corinth, for reasons differing from the first epistle in the sense the immoral state of the church does not seem to be as severe as it was before, but also similar conditions arise again. As there were factions in the church at the time of his first letter (1Cor 3) we see the same thing going on again but in a differing sense, in that Paul is addressing the congregation in warning of false teachers denying Paul's teaching and apostolic office altogether (2 Cor 10:1-18; 11:12-33)

Paul defending his conduct and apostolic ministry is a major theme in the epistle(2 Cor 1:12, 24; 2:17; 3:1-6; 4::1-18; 5:11-21; 6:3-13; 7:1-16; 8:20-24 10-11 )

Paul in Romans, as here in 2 Corinthians, equates his ministry as the fulfillment of the promises found in the prophets. In Romans chapter 10 and 15 Paul quotes from many promise passages such as Isa 11; 65 and applies it to the first century believers, and that the gospel of the kingdom has been preached to all nations, in fulfillment of Isaiah and the Lord's command (Rom 1:1-6; 10:18; 16:25-26).

The anti-Pauline faction is not altogether clear. Some suggest it could have been some in the congregation were not happy with Paul's exhortation concerning the incestuous man, although it seems the majority of the congregation Titus tells Paul accepted his "severe letter" of reproof (2 Cor 7:5-16).

Others feel the anti-Pauline faction were Jewish and this is where I personally lean for the following reasons:

1)The false teachers were asking for Paul's letters from Jerusalem, Paul's ministry was a direct call from the Lord (Acts 9; Gal 2) so no letters were necessary.
2)Paul in 2 Cor 5:21 speaks of obtaining the "righteousness of God." We deal with this below, but our point here is that Paul uses that phrase in contexts that he's dealing with some sort of Judaizers, suggesting that this is the case here also (Rom 3:1-5, 21; 4:1-24; 5:12-19; 10:1-5; Gal 2:21; 3:21; Phil 3:9).
3)Paul's statement in 2 Cor 11:22
4) Paul states the new covenant is not of the letter, not engraved on stones (Torah) in 2 Cor 3:6-11.  For him to do this, in context defending his ministry as he needs no letters from Jerusalem (2 Cor 3:1-6) Paul seems to be dealing head-on with a Judaizing tendency in the church
5)In 2 Cor 2-7 Paul applies all of Israel's covenants and promises to the church through his ministry, that is, Israel's restoration was happening through his, Titus, Timothy etc. ministries, and not that of the false antagonists.

This is not conclusive, just simple observations based upon the text since even the commentators are divided on what exactly Paul was up against

We feel that 2 Cor 2-7 is a unit within the letter and this seems to be the view of most commentators, that 2 Cor 2-7 is a unit and obvious break between chapters 7 and 8. Critical liberal scholars seem to attack the integrity of the letter based on this, but there is a good explanation for the break and that is, Paul is more eschatologically focused on ch. 2-7 in stating the restoration of Israel is going on back then in the mid 50's A.D. in one of his many arguments in defending his person as upright and teaching of the other apostles. Paul is making one an argument in ch 2-7 which make it a unit, much like in Romans, ch. 1-11 is one unit in making his argument then we see ch. 12-16 being of a different flavor. Top greek N.T. scholar Murray Harris in his commentary on 2 Corinthians summarizes the commentators, in speaking of 2 Cor 2-7 as being one literary unit, and the break between ch. 7 and 8 observes,

"Some scholars (e.g. W. Schmithals. G. Bornkamm, W. Marxsen) find in these chapters a separate letter Paul wrote to Corinth before his "severe letter" (2 Cor 10-13)..a non-Pauline interpolation...All these proposals seem less convincing than the suggestion that Paul may be quoting an existing homily of his own composition or simply digressing in typically Pauline fashion..the majority of commentators rightly claim that they belong together to the same letter as 2 Cor 1-7" [2].

F.W. Farrar in his commentary on 2 Corinthians states the following in his introduction,
"At the end of the ninth chapter, there is a sudden, startling, and complete break in the whole manner and tone of the Epistle. The remainder (2 Corinthians 10:1-13:10) seems to be written in a mood so wholly different from that of the former, that some have even (though needlessly) supposed that it really was a separate Epistle

The main divisions are 2 Corinthians 1-7., hortatory and personal, with an undercurrent of calm apology; 2 Corinthians 8, 9., directions and remarks about the collection; 2 Corinthians 10-13., impassioned defense of himself and his apostolic position against the calumnies of his enemies." [3]
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FIVE POWER PACKED PROMISE PASSAGES: EZE 36-37; ISA 43; 49; 52; JER 31

Paul in this section of scripture (2 Cor 2-7), quotes from five of what I would call "power packed promise passages" that being: Isa 43, Isa 49; 52; Jer 31; Eze 36-37. He also quotes from 2 Sam 7 which is a vital passage to our discussion of the three items dispensationalists tell us are necessary for the fulfillment of the Davidic Covenant, David's house, throne and kingdom are found within that passage and yet Paul quotes from it in 2 Cor 6. What we want to do is work through these five chapters and compare them with what we find in 2 Cor 3-7.

EZE 36-37- 2 Cor 3:1-6; 6:16

"Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life." (2 Cor 3:1-6)
"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Eze 36:26-27 cf. Eze 11:19-20).

Here Paul in defending his personal ministry asks rhetorically, "Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you?" (2 Cor 3:1). In 2 Cor 10:12 we read, "For we are not bold to class or compare ourselves with [a]some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding." Murray notes,

"His opponents apparently carried letters as their credentials, probably not from the three Jerusalem "pillars" (Gal 2:9) or the Twelve, but from the Pharisaic wing of the Jerusalem church, those Judaizers who regarded the scrupulous observance of the Mosaic law as essential for salvation (Acts 15:5) and were unable to distinguish between the law-abiding conduct of the Twelve and legalistic teaching" [4].

Paul defends himself by quoting directly from Ezek 11:19-20; 36:26-27, stating the Corinthians were experiencing the promise of the new heart, and ministry of the spirit. In 2 Cor 3:6-11 makes a contrast between the two covenants, both had glory, but one is done away and one remains. Paul is very clear, he says they are ministers of the "new covenant"

"Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. " (2 Cor 3:6)

At this point, it would be beneficial to quote that passage Paul is applying to his ministry and the saints,

"Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Ezek 36:26-27)

“My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever. 26 I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will [h]place them and multiply them, and will set My sanctuary in their midst forever. (Ezek 37:24-27)

To have the heart of flesh, spirit, and to walk in the statutes and ordinances is to have the new covenant, Paul works through Eze 36-37 throughout 2 Cor 3, they are identical in theme and motif. Ezekiel in ch. 37 states that the ordinances and statues are part of the new "everlasting covenant." This is identical to ch 36, so Paul was on track in his exposition of this section of the prophet Ezekiel.
Also, in 2 Cor 6:17-18 Paul quotes from Jer 31:9 which the whole chapter is speaking of Israel's restoration to the land under Messiah and especially vs. 31-34 the new covenant! Of course, the Hebrew writer quotes and applies the New Covenant of Jer 31 to the church (Heb 8-10).

"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people." (2 Cor 6:16)

"I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them and will set My sanctuary in their midst forever.  My dwelling place also will be with them, and I will be their God, and they will be My people. And the nations will know that I am the Lord who sanctifies Israel when My sanctuary is in their midst forever.” (Eze 37:26-27).

In his commentary on Ezekiel dispensational theologian Dr, Ralph H. Alexander states when the above prophecy would be fulfilled, then all of Israel's promises and covenants would be fulfilled. So if it can be shown that Paul interprets Ezekiel etc. as being fulfilled under his ministry, then this is proof according to Alexander that all of Israel's covenants and promises were being fulfilled in the first-century church. Alexander states,

"The Lord would enact his peace covenant (cf. 34:25-29) with Israel at the time of her restoration to the land when all her other covenants with God would be fulfilled (v. 26). Under this peace covenant, Israel would be established in her land, her numbers would increase (cf. Gen 22:17-18), and the Lord would place his sanctuary- his dwelling place-amoung his people forever (vv. 26-27; cf. 40:5-43:9). Then all nations would see that is was the Lord who made Israel holy. She would be set apart from all nation's as God's special possession. No other nation would have the Lord dwelling in its sanctuary uniquely in its midst as would Israel (v. 28; cf. ch 40-48). When all Israel's covenants had been consummated, then the Lord will enact his peace covenant with Israel. She will dwell in peace forever under the rule of her king, the Messiah (34:25-29; 37:26; cf. 38:11" [5].

Under Messiah both houses of Israel and Judah would once again be restored as in the days of David, the two stick become one, ending the split of both houses which took place because of the actions of Solomon's son Rehoboam, heir to the throne and kingdom of Israel (1 Kings 12:1-18).

In vs. 24-25 of this great chapter, it is said,

"My servant David will be king over them, and they will all have one shepherd, and they will walk in My ordinances and keep My statutes and observe them. 25 They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever." (Eze 37:24-25)

So when the tabernacle is raised up, we see Israel is restored to the land, and the servant David would be king over them. As shown below, Paul in the same chapter of 2 Cor 6:16, in vs. 1-2, Paul quoted from Isa 49:8 which is Israel restored to the land. So in this chapter, we have the land promise, in Paul stating "now is the accepted time" of the land promise. The servant seated on David's seat, we see this fulfilled in Christ, as shown above, Eph 1:20-24 Paul, stating that Jesus had been exalted to the right hand, to have rule and dominion over His enemies, which is a direct citation of Ps 110:1, which shows Jesus is on David's seat in the heavenly Zion. The texts that speak of this reality can be multiplied many times over, and we cover this great truth below (Acts 2:29-34; 13:22ff; 15; Rom 1:1-5; Heb 1"1ff; 5:5; 7-8; Rev 2:24-27).

So contextually in 2 Cor 6 and in the rest of the N.T. we see the land promise, Messiah on David's seat which is part of Ezekiel's prophecy of the messianic tabernacle, present realities and not distant hopes. So when Paul emphatically announces, "YOU ARE..AS IT IS WRITTEN" in vs. 16 and applies Eze 37:26-27) to the church, we have I believe good exegetical reasons to take Paul at his word. That is to say, we should take his words "literally."

Gary Demar sums up the messianic temple theme found in Ezekiel,

"The real temple of God in the New Testament is obviously the church of Christ with Jesus as the "cornerstone" (1 Pet 2:7). The Old Testament prophecies predicting a rebuilt temple were fulfilled in the post-exile period and in the first coming of Christ. Some point to the temple of Ezekiel 40-48 as an example of a prophecy that yet to is fulfilled. But this passage is simply a visionary expression of the faithful remnant that returned from exile and the glorious future they would have..by extension, Ezekiel's temple is a picture of the New Covenant under which the church, made up of believing Jews and Gentiles, is the new temple. Peter in describing the church of his day wrote. ' you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.' (1 Pet 2:5). What could be more clear? Christians-converted Jews and Gentiles from every tribe, tongue, and nation-are "living stones" being joined together in a living temple (Eph 2:19-21; 1 Cor 3:16; 6:19; 2 Cor 6:16). This new edifice is called 'a holy temple in the Lord' (Eph 2:21)...In this new temple made from 'living stones' (1 Pet 2:5) that God's spirit dwells (Eph 2:22). Scripture could not be more clear." [6]. Allis adds,

"The fact that the Old Testament is both preliminary and preparatory to the New Testament is too obvious to require proof. In referring to the Corinthian Christians by way of warning and admonition to the events of the Exodus, the apostle Paul declared that these things were 'ensamples' (types). That is, they prefigured things to come, This gives too much that is in the Old Testament a special significance and importance. Thus, when Hosea and Ezekiel foretell the return of Israel to 'David their king,' most Christians have understood these passages to refer to Messiah, to 'great David's greater Son,' and not to David the son of Jesse who is the only David mentioned in the Old Testament. Such an interpretation recognizes, in light of the New Testament fulfillment, a deeper and far more wonderful meaning in the words of many an Old Testament passage than, taken in their Old Testament context and connection, they seem to contain" [7]. Preston comments,

"Remeber that Paul preached and taught nothing but the hope of Israel found in Moses and the prophets. And in one remarkable context, Paul quotes both Isaiah and Ezekiel in such a way as to leave no doubt about how he viewed those prophecies. They were being fulfilled in the body of Christ. To help us with this, take note that in 2 Corinthians 3-6 Paul discusses Ezekiel 37 in-depth. In fact, it is my contention that 2 Corinthians 3-7 comprise Paul's inspired Midrash-commentary-on Ezekiel 37 and the promise of restoration.

Ezekiel 37 foretold the New Covenant; Paul discusses the New Covenant. Ezekiel promised the out-pouring of the Spirit. Paul discusses the work of the Spirit delivering the New Covenant. Ezekiel spoke of the resurrection. Paul speaks of the transition from the ministration of death to the ministration of life. Ezekiel spoke of the Messianic Tabernacle, and Paul spoke of the Temple of God not made with hands, eternal in the heavens. And he then makes an astounding statement: 'You are the temple of God, as it is written....' (2 Corinthians 6:16). Paul, writing to the church at Corinth said they were what Ezekiel foretold!

There really is no escaping the words of Paul in 2 Corinthians 6:16. Paul is unequivocal and emphatic; 'You are the temple of God, as it is written' cannot be construed to mean that the church was not what was promised. And Paul had plenty of words at his disposal to say that the church was a foretaste of what was promised, but he not use any of those words. And, since in the millennial scheme of things the church is nothing even closely resembling what was promised, it cannot be argued that Paul was saying, "you are something like what was promised" [8].

ISA 43- 2 COR 5:17

"Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come."(2 Cor 5:17).

"Do not call to mind the former things, Or ponder things of the past. “Behold, I will do something new, Now it will spring forth; Will you not be aware of it? I will even make a roadway in the wilderness, Rivers in the desert." (Isa 43:18-19).

Paul here in appealing to Isa 43:18-19 which is an obvious reference to the second exodus is, in essence, saying that the exodus is underway waiting for full fulfillment. In fact, most of Isa 43 (vs. 1-21) has this theme in mind which is a prominent feature in this section of Isaiah (40-55). The reference to the "roadway" is the same as (Isa 35:8-10; 40), which of Isa 40 is said to apply to John the Baptist, he was preparing the remnant for the second exodus that would take place when the "wrath about come' would come on the Pharisees, when Christ would gather the wheat (the remnant of Israel) and burn up the chaff in unquenchable fire (Pharisees, Sadducees, National Israel) in A.D. 70.

A noted scholar of Isaiah, J. Alec Motyer states in his commentary concerning this passage,
"The past can teach (16-17) but it must not bind. The gaze must be ever forward to what God will yet do. It is not that the Lord would go back on or rewrite the exodus revelation but the Lord's people should live in the present reality of the exodus God. Former things refer to as in verse 9, to the exodus acts of God." [9]

It should also be mentioned in passing that Paul in 2 Cor 4:7-5:11 speaks of the resurrection, Paul in Acts 26; 28

"And now I am standing trial for the hope of the promise made by God to our fathers; 7 the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. 8 Why is it considered incredible among you people if God does raise the dead?" (Acts 26:6-8)

"For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel." (Acts 28:20)

Earlier in Acts, Acts 23-24 Paul is clear that he was on trial for the hope of the resurrection. The question should be asked, what is Paul doing preaching during the supposed church age "the hope of Israel" and the resurrection, which is a promise given to Israel (Isa 25:8; Dan12:2). Also in Rom 9:4-5 Paul said National Israel had the promises, covenants, adoption, and glory, yet in the previous chapter, Rom 8:14-24 Paul says the church was adopted as sons but were waiting for full adoption (already and not yet) and the glory. So Paul ties in adoption into the covenantal family of God and the "glory" that was Israel's into the resurrection which the church of Rome was waiting for. No postponement, no delay.

When we come to 2 Cor 5:21 we read,

"He made Him who knew no sin to be sin on our behalf so that we might become the righteousness of God in Him."

Paul in an eschatologically loaded context speaks of believers becoming the "righteousness of God" in Christ (cf. 2 Cor 5:14-20). When we turn to the O.T. we find the phrase "righteousness of God" or "righteousness" in the context of God's divine promises, it is speaking of His covenantal faithfulness. All commentators agree that the prophets Yahweh's promises are equated to "God's faithfulness." Below we will cite a few texts from the prophets which proves this to be the case.

"Who has aroused one from the east Whom He calls in righteousness to His feet?... “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, You whom I have [c]taken from the ends of the earth, And called from its remotest parts And said to you, ‘You are My servant, I have chosen you and not rejected you. ‘Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.’(Isa 41:2, 8-10)

“I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations, (Isa 42:6)
“Drip down, O heavens, from above, And let the clouds pour down righteousness; Let the earth open up and salvation bear fruit, And righteousness spring up with it. I, the Lord, have created it...“I have aroused him in righteousness And I will make all his ways smooth; He will build My city and will let My exiles go free, Without any payment or reward,” says the Lord of hosts. (Isa 45:8,13)
Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” (Isa 49:7)
“For the moth will eat them like a garment, And the grub will eat them like wool. But My righteousness will be forever, And My salvation to all generations.” (Isa 51:8)

“No weapon that is formed against you will prosper, And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, And their vindication is from Me,” declares the Lord. (Isa 54:17)

“It is I who speak in righteousness, mighty to save.” (Isa 63:1b)

"In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, ‘The Lord our righteousness.’' (Jer 23:6)

" In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the Lord is our righteousness.’' (Jer 33:16)

"The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God." (Jer 51:10 KJV)

"O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury is turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people become a reproach to all that are about us." (Dan 9:15 KJV)

"Sow with a view to righteousness, Reap in accordance with kindness; Break up your fallow ground, For it is time to seek the Lord Until He comes to rain righteousness on you" (Hos 10:12)

So we see Paul has a definite source for the phrase "righteousness of God" (2 Cor 5:21), just like the rest of this section (2 Cor 2-7) Paul is stringing together many O.T. promises and is applying them to the church. Here, he says we enter into the covenants and promises, i.e. "the righteousness of God" because of the work of Christ (2 Cor 5:21).

This is why Paul in Romans states,

"Brethren, my heart’s desire and my prayer to God for them is for their salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the [a]end of the law for righteousness to everyone who believes." (Rom 10:1-4).

Israel was seeking salvation (restoration) through works of the law, and not by believing in the Messiah who confirmed God's righteousness, the promises (Rom 15:8-12)

 Paul in Romans 3 exclaimed,

"Then what advantage has the Jew? Or what is the benefit of circumcision? 2 Great in every respect. First of all, that they were entrusted with the oracles of God. 3 What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4 May it never be! Rather, let God be found true, though every man is found a liar, as it is written, “That You may be justified in Your words, And prevail when You are judged.” 5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms''  (Rom 3:1-5)

The jews had the "oracles" of God, which contained the promises. Paul asks rhetorically, what is most of Israel didn't believe in the Messiah, will that nullify God's covenantal faithfulness, may it never be, let God be true. God would achieve His purposes in spite of Jewish unbelief. Paul clearly equates "the faithfulness of God" with "the righteousness of God." So in Romans etc when we see the phrase we should think of God being faithful to the covenants and promises and not some forensic justification.

To enter the Abrahamic covenant, and to be an heir of the covenant, one had to believe the gospel, that Jesus of Nazareth is the Messiah (Rom 4:1-24). Paul goes on in Rom 3:21 and states,
"But now apart [k]from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those [l]who believe; for there is no distinction;"

As shown above, contextually (Rom 3:1-5) the phrase "righteousness of God"= "faithfulness of God". Paul says now the "righteousness of God" spoken of in the law and prophets, is manifested in Jesus Christ, and we attain that righteousness by faith. Then Paul goes on and speaks of the Abrahamic covenant in Rom 4:1-24. We think this is obviously intentional. For Paul, to enter into the covenant family, the Abrahamic covenant is to believe the gospel.

ISA 49- 2 COR 6:1-2

"Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:8)

"And working together with Him, we also urge you not to receive the grace of God in vain— for He says, At the acceptable time I listened to you, And on the day of salvation I helped you. Behold, now is 'the acceptable time, behold, now is 'the day of salvation'" (2 Cor 6:1-2)

Paul in quoting Isa 49:8 verbatim as he later quotes verbatim Ezek 27:26-27 in 2 Cor 6:16, quotes the passage says "now is the acceptable time, behold now is the day of salvation," whatever the salvation is in Isa 49 it must have been being fulfilled back then in Paul's day.

Let's get the context of vs. 8,

"And now says the Lord, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the Lord, And My God is My strength), 6 He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth.” 7 Thus says the Lord, the Redeemer of Israel and its Holy One, To the despised One, To the One abhorred by the nation, To the Servant of rulers, “Kings will see and arise, Princes will also bow down, Because of the Lord who is faithful, the Holy One of Israel who has chosen You.” 8 Thus says the Lord, “In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;" (Isa 49:5-8)

Much could be said on Isa 49, Paul in quoting Isa 49 and in ch. 6 Isa 52, appeals to two of my favorite chapters in the book of Isaiah. The context speaks of the "Servant" who would restore Israel to the land. This is one of four servant songs (Isa 49 cf. 42; 50; 52). Some see a fifth servant song in Isa 43. Just like     Isa 43 and 52 this passage Isa 49 speaks to the theme of the second exodus. i,e. the second exodus which is a prominent theme throughout Isa 40-55. The Servant-Messiah, which is Christ would restore Israel and would be a "light to the nations. So that My salvation may reach the end of the earth" (vs. 6).

CHRIST RE-GATHERING ISRAEL/ LIGHT TO THE GENTILES

"These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’' (Matt 10:5-6)

'But He answered and said, “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24)
"For the Son of Man has come to seek and to save that which was lost.” (Lk 19:10)

" Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. " (John 11:51-52)
Paul adds in Rom 15,

"For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9 and for the Gentiles to glorify God for His mercy; as it is written, “Therefore I will [e]give praise to You among the Gentiles, And I will sing to Your name.” Again he says, “Rejoice, O Gentiles, with His people.” And again,  “Praise the Lord all you Gentiles, And let all the peoples praise Him.” 12 Again Isaiah says, “There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope.” (Rom 15:8-12)

If this isn't Isa 49, or the job of the Servant, I don't know what is. Christ came to confirm the promises (including the land) made to the fathers (no postponement Paul?) and Paul quotes Isa 11, nations coming into his kingdom under his rule. This is the same as Isa 49, the second exodus of the remnant and Gentiles under Messiah re-gathered to the land. Preston in his book, Israel: 1948 Countdown To Nowhere concerning Isa 11-Rom 15 says,

"In Romans 15:8-12, Paul, the apostle to the Gentiles, says that Jesus had become a servant to the circumcision, to confirm the promises made to the fathers, 'and that the Gentiles might glorify God, as it is written." He then quotes four Old Testament prophecies of the calling of the Gentiles, and the last one quoted is Isa 11:10.

If Jesus came to fulfill the promises to Israel, so that the Gentiles could be saved, and if the Gentiles were being saved, then this means that Jesus had fulfilled the promises! But, if Jesus was fulfilling the promises to Israel so that Gentiles could be saved, this means that Isaiah 11:10 was being fulfilled! The problem for the millennialist is that this demands that Isaiah 11:1-9 was being fulfilled because Isaiah undeniably said that "in that day" in the so-called millennium of verses 1-9, the Banner would be raised so that the Gentiles could be saved! The "in that day" statement of verse 10 is devastating to the millennial view. But there is more..."[10]

In Acts we find Paul drawing from both Isa 11:10; 49:6 in one passage (Acts 13:47) amongst other promise passages (Ps 2:7; 89:20). The Abrahamic and Davidic covenants are interconnected in Isaiah 11; 49 and Ezek 36-37, and the prophets in general.

In Isa 42 we also see the servant is to be a light to the Gentiles, and a covenant to the people, These three elements are also found in Isa 49, The Servant, covenant to the people, and a light to the Gentiles. We read,

"I am the Lord, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations" (Isa 42:6)
We read in John's gospel that the "light" has come under Jesus the Servant of Isaiah (Jn 1:4, 7, 9;  3:19; 8:12; 9:5; 12:35:46). Also, Christ commanded the gospel to be preached to all nations then the end of the age would take place (Matt 24:14 cf. 28:19). Paul clearly in Romans and Colossians believed this had taken place under his apostleship, as he is clear as a bell that Isaiah and the command of Christ were fulfilled with the remnant and gentiles believing in the Messiah (Rom 1:1-6; 10:18; 16:25-26; Col 1:5-6, 23). Also, when it comes to Romans 10, not only does Paul state the gospel of Isaiah went to all nations, but pulls from numerous promises found in the OT that dispensationalists would assert has no bearing on the church age (Deut 30:12-13, 14; 32:21;  Isa 28:16; Joel 2:32; Isa 52:7; 53:1; 65:1-2).

ISA 52- 2 COR 6:17

"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..

"Depart, depart, go out from there, Touch nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of the Lord.  But you will not go out in haste, Nor will you go as fugitives; For the Lord will go before you, And the God of Israel will be your rear guard. (Isa 52:11-12).

The first verse of Isa 52 reads,

Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you."
The two major motifs of Isa 52 are; restoration of Zion and the second exodus. That is the Abrahamic and Davidic covenants wrapped together which we see so often. And Paul like Isaiah and the other prophets, in 2 Cor 6:16-17 ties together both. In vs. 16 he speaks of the Messianic temple of Ezek 37, which is one of the aspects of the Davidic Covenant, then in vs. 17 quotes from Isa 52 which is again, the kingdom/zion restored, but also the second exodus into the land, the Abrahamic Covenant. This same themes of the exodus and touching not the unclean are found in Isa 35. We read,

"A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it." (Isa 35:8).

The "highway" motif is clearly the second exodus as the context denotes. Isaiah is repeating the motif in ch 52. He states that Yahweh would go before Israel and be their "rearguard." This is an obvious reference to the exodus. In Zechariah, we see the same thing. Zion restored along with Israel's re-gathering,

"It will come about in that day,” declares the Lord of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered, and I will also remove the prophets and the unclean spirit from the land." (Zech 13:2)

"In that day" in this section of Zechariah is clearly the Day of the Lord (Zech 12:3-4, 6, 8, 9, 11; 13:1-2, 4; 14:1, 3-4, 6, 8, 9, 13, 20, 21). So Paul being a good student of scripture knew that drawing from Isa 52, he was also drawing from Isa 35; Zech 12-14. This means for Paul the day of the Lord of Isaiah and Zechariah was near since the promises were being fulfilled. So once again we find Paul drawing from an eschatologically loaded passage and applies it to the faithful remnant and gentiles, the church.

JER 31- 2 COR 6:17

"Therefore, come out from their midst and be separate,” says the Lord. “And do not touch what is unclean, And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty."(2 Cor 6:17-18)..

"With weeping, they will come, And by supplication, I will lead them; I will make them walk by streams of waters, On a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn.” (Jer 31:9)

Paul knowing the Tanakh better than any of us knew where he was drawing from. Needless to say, Jeremiah 31 is another chapter with great promises and implications. In vs. 31-34 we find the promise of the new covenant to made with both houses, Israel and Judah which the Hebrew writer in Heb 8; 10 cites verbatim as proof for his argument against the cultus and Judaism of his day. Paul, already we have shown in 2 Cor 3 says he is a minister of "the new covenant" and is clearly drawing from Ezek 36-37 as we demonstrated above. So it is not a stretch to say that Paul is alluding to Jer 31, had the new covenant verses in mind. The first century Jew in quoting a verse from the Tanakh (Old Testament), was drawing the whole chapter to mind.

In Jer 30:18-24 we see Israel's restoration. Fulfilled in part when the few exiles did come back as all agree, but would be fulfilled in a greater scale at the Parousia. In vs. 22 we read,
"You shall be My people, And I will be your God.’' (Jer 30:22)

The reason we are quoting this passage is for two reasons, first, its the context of Jer 31:9, speaking also of Israel's restoration, second, Paul in vs. 16, right before 2 Cor 6:17 Paul quotes this very verse,
"Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I will dwell in them and walk among them; And I will be their God, and they shall be My people."

This (Jer 30:22) is identical with Eze 37:27,

''My dwelling place also will be with them, and I will be their God, and they will be My people."And I will be their God, and they shall be My people.''

When we compare Jer 30-31 and Ezek 36-37 we see they speak of the same themes, motifs, and in general, Israel's restoration.

1.Both speak of Israel restored to the land (Jer 30:3, 10, 18; 31:8-11, 16-17;  Ezek 36:24, 28; 37:1-14, 21-22)
2. Both speak of David as King (Jer 30:9; Ezek 37:22, 24-25)
3. Both speak of Zion restored (Jer 30:18; 31:2-7, 12-15, 23-26;  Ezek 36:33-36)
4. Both speak of the second exodus (Jer 31:2-4, 7-9, 21;  Ezek 36:24)
5. Both speak of the New Covenant (Jer 31:31-34;  Ezek 36:25-27;  37:24-27)
6. Both speak of New Covenant written on the heart (Jer 31:33;  Ezek 36:26)
7. Both speak of God being their God, and them His people (Jer 30:22; 31:1, 9;  Ezek 36:28;  37:23)
8. Both speak of Israel and Judah reunited (Jer 31:31-34;  Ezek 37: 15ff)
9. Both speak of the Messianic Temple (Jer 30:18; Ezek 37:24-27)

SUMMARY & CONCLUSION

With seeing virtual every type of promise and the covenants, that were promised to Israel are laid out systematically by Paul, strung together in affirming Israel's long-awaited restoration was underway, thus, this is one of the many ways Paul makes a defense for his apostolic ministry, and yet Dispensationalist's put their heads in the sand to the clear and precise statements of scripture. Dispensational scholar Ryrie stating one of the three main hermeneutical pillars of dispensationalism write,

"What, then, is the sine qua non of dispensationalism? The answer is threefold.
1 A dispensationalist keeps Israel and the church distinct. This is stated in different ways by both friends and foes of dispensationalism. Fuller says that "the basic premise of Dispensationalism is two purposes God expressed in the formation of two peoples who maintain their distinction throughout eternity" A. C. Gaebelein stated it in terms of the difference between the Jews, the Gentiles, and the church of God. Chafer summarized it as follows:

The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven with heavenly people and heavenly objectives involved, which is Christianity ... Over against this, the partial dispensationalist, though dimly observing a few obvious distinctions, bases his interpretation on the supposition that God is doing but one thing, namely the general separation of the good from the bad, and, in spite of all the confusion this limited theory creates, contends that the earthly people merge into the heavenly people; that the earthly program must be given a spiritual interpretation or disregarded altogether.

This is probably the most basic theological test of whether or not a person is a dispensationalist, and it is undoubtedly the most practical and conclusive. The one who fails to distinguish Israel and the church consistently will inevitably not hold to dispensational distinctions, and one who does will" [12]

In other words, God has two plans, one for the church (the rapture-heaven), and one for Israel (Kingdom-earth). Dr. Chafer concurs with this,

"The dispensationalist believes that throughout the ages God is pursuing two distinct purposes: one related to the earth with earthly people and earthly objectives involved which is Judaism; while the other is related to heaven, with heavenly people and heavenly objectives involved, which is Christianity" [13]

Dispensational scholar Dr. Thomas Ice speaks to the history of this dispensational hermeneutic,
''J. N. Darby, the father of modern dispensationalism, developed his theology in the 1820s and 1830s by saying that God’s plan for history included two peoples, Israel, and the church. Darby took the Old Testament literally and at face value so that he recognized Israel’s future destiny. At the same time, he took the New Testament and the church literally and at face value. Darby did not have to spiritualize either Israel or the church recognizing from the Bible two peoples of God. “J. N. Darby has testified that it was his coming to understand that ‘there was still an economy to come, of His ordering; a state of things in no way established as yet’ which compelled him to formulate his distinction between Israel and the church.” [14]

Another component of their understanding of the Davidic Kingdom is what could be called the doctrine of postponement. The Jews rejected Christ, thus the kingdom is put on hold until after the rapture and seven-year tribulation, then Christ returns for a future remnant of Israel and ushers in the Millennial Kingdom. Hear Pentecost,

"He promises the second advent, at which time the kingdom program with Israel will be resumed (Matt 24:27-31), and gives the nation signs that will herald His second advent (Matt 24:4-26) [15]
Again we quote Dr. Pentecost who summarizes the Davidic covenant,
"The promises in the Davidic covenant concerning the king, the throne, and the royal house are fulfilled by Messiah in the millennial age (Isa 11:1-2; 55:3, 11; Jer 23:5-8; 33:20-26; Ezek 24:23-25; 37:23-24; Hos 3:5; Mic 4:7-8). The fact that Israel has a kingdom, over which David's Son reigns as King, is based on this Davidic covenant." [16]

The "kingdom program" was never postponed. It's amazing that in showing the kingdom is postponed Pentecost quotes in his book Lk 19:11-27 in trying to show there's a delay i.e. a postponement. The problem for Pentecost is Lk 19 teaches the direct opposite of what Pentecost believes, Jesus comes in His kingdom when He would judge Israel for rejecting Him!

Paul ends his discussion in 2 Cor 2-7 with a remarkable statement which proves without a shadow of a doubt the way Paul handled the many O.T. promises was not using the language of these promises accommodatively as the dispensational would probably argue, but Paul shows his intention,

" Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Cor 7:1).

Paul said the promises were a present reality, "having these." What promises Paul? The dispensationalist would ask. Of course, anyone who reads up to this statement in 2 Corinthians would know what Paul had meant!

We will summarize in point form that all of Israel's covenants and promises are said to be fulfilled in 2 Cor 2-7. As shown above, dispensationalists Alexander in speaking of Ezekiel 36-37, if these chapters are fulfilled then, all the covenants and promises would be consummated.

COVENANTS:

ABRAHAMIC: 2 Cor 3:1-6-Ezek 36:24-26;  2 Cor 5:17-Isa 43:19;  2 Cor 6:1-2-Isa 49:8;  2 Cor 6:16-17-Isa 52:11-12; Jer 31:9

DAVIDIC: 2 Cor 6:16-Ezek 37:24-27;  2 Sam 7:14

NEW: 2 Cor 3:1-11- Ezek 11:19;  Ezek 36:26-27;  2 Cor 6:16-17; Ezek 37:26-37

PROMISES:
1)Land Promise
2)Second Exodus
3)Zion-Kingdom restored
4)Messianic Temple
5)Messiah seated on David's throne
6)The New Covenant
7)New Creation

FOOTNOTES
[1] Old Testament Israel And New Testament Salvation, Max R. King pgs. 20-21, (Eschatology Publications, 1990-Max R. King)
[2] Things To Come- A Study In Biblical Eschatology, Dr. J. Dwight Pentecost, pgs. 95-99, (Zondervan 1958, second printing 1964).
[3] The Expositor's Bible Commentary, vol. 10, pgs. 303-304, 2 Corinthians- Murray J. Harris, (The Zondervan Corporation, 1976, General editor, Frank E. Gaebelein).
[4] Ibid. 334
[5] The Pulpit Commentary, vol. 19, Commentary on 2 Corinthians,  pgs. 584-586, F.W. Farrar, (Edited by H.D. M. Spence & Joseph S. Excell, Hendrickson Publishers Marketing, LLC, Third Printing-2011).
[6] The Expositor's Bible Commentary, vol. 6, pgs. 927-928, Ezekiel-Ralph H. Alexander, (Zondervan, 1986).
[7] Last Days Madness-Obsession Of The Modern Church, Dr, Gary Demar, pgs. 95-96, (American Vision, Atlanta, Georgia. 1999).
[8] Prophecy And The Church, Oswald T. Allis, pg. 18 (The Presbyterian And Reformed Publishing Company, 1947)
[9] So That Israel Is Gathered To Him-Isaiah 49:5-The Re-Gathering Of Israel: Prophecy Fulfilled! Dr. Don K. Preston, article pgs 5-6, (eschatology.org)
[10] The Prophecy Of Isaiah-An Introduction & Commentary, J. Alec Motyer, pg. 337, (InterVarsity Press, 1993).
[11] Israel: 1948 Countdown To Nowhere, Dr. Don K. Preston, pg. 11, (JaDon Management Inc. 2002).
[12] Dispensationalism Today, Dr. Charles C. Ryrie, pgs. 23ff, (Moody Press, 1995).
[13] Dispensationalism, Dr. Lewis Sperry Chafer, pg. 107 (Dallas Seminary Press, 1936)
[14] Christian Zionism, Dr. Thomas Ice, pg. 4 (http://www.pre-trib.org/data/pdf/Ice-ChristianZionism.pdf).