New Covenant In John
By: Pastor Byron Richardson

The very first hint of any fulfillment of New Covenant prophecy is found in John. It disclosed the fact that a definite and drastic change of plans was immediately in store for Israel. It was promised to Israel as a positive alternative to the Mystery Kingdom.

John did not begin his narrative with an account of the birth of a babe, but by boldly declaring that God, the Word, had become flesh! This represented an entirely different approach in God's dealing with mankind. Since Christ was the ever existent One, it would have been altogether out of place to have recorded his natural birth, in the midst of such a superhuman setting 1:4, 14.

It should be clear from a casual review of John that the New Covenant was fraught with radical changes from conventional, Old Testament procedures. Its new qualities eclipsed all of the former circumscribed and relatively
simplified covenants. Its advent opened up broad avenues of possibilities for Israel, at a time when she was disintegrated and spiritually bankrupt.

This covenant was ushered in neither with fanfare nor apology. It was some time, however, before the disciples became cognizant of its full import. A personal relationship with God, through His Son and the Holy Spirit had
displaced pride of nationality. The whosoever message was strange to the ears of Israel. The outstanding traits of the New Covenant have been overlooked to a great extent, but they become very evident when they are compared with all the covenants which preceded it.

Another equally important item, which was introduced with this covenant, was that everlasting life was offered to any who would accept, based simply upon the principle of faith in His death. Jno. 3:14, 16. John was leading up to the firm announcement that Christ's blood was to be the indispensable, atoning factor of the New Covenant Matt. 26:28.

One is apt to read into the Old Testament Scriptures things which are not actually there. Believers are prone to assume that those living in prior ages could have been familiar with the same truths, which are of common knowledge to them. Insensitivity to Progressive Revelation has detracted materially from the meaning of Scripture. Indeed this was the NEW Covenant, in every sense of the word 1 Pet 1:10,11.

The specific purpose for writing John was to guarantee to every believer, in the name of Christ, the implicit right to possess by faith, the same, eternal life, which Christ possessed 20:31. This was truly unprecedented. The present day believer is likely to take these added New Covenant disclosures for granted, as though they have always existed, and were available in all past ages.

It is singular that this offer of everlasting life is not expressed in Matthew, Mark or Luke. Life, Light and Love, the dominant themes of John, are practically nonexistent in the other three accounts. The four books are not as harmonious as some have claimed. For that reason, the three are called correctly, the Synoptics. This classification places John in an altogether different category. The three do have much in common, but they are at variance with John in many areas.

The Kingdom is mentioned in Matthew fifty-five times . In practically every instance reference is made to the Kingdom of Heaven. But the Kingdom of Heaven is not found in John at all. The word, Kingdom, is recorded only five
times in John, and then mostly in an abstract sense. Since the Kingdom, for all intents and purposes was omitted from John, and the Body of Christ was not yet apparent, it stands to reason that the New Covenant was the perspective of his book.

The following are some of the salient facts, which are peculiar to John:
Christ, the Light of the World. 1:9; 8:12.
Christ, the Bread of Life. 6:22-58.
Christ the Lamb of God. 1:29
Christ, the Good Shepherd. 10:1-16.
Christ, the True Vie. 15:1-8.
Christ, the Way, Truth and Life. 14:6.
Christ, the Resurrection and Life 11:25.
Christ, the Son of God 5:30-39.
Work of he Holy Spirit. 3:3-8; 14:16-26; 16:7-15.
Spiritual Regeneration. 1:13; 3:3-8.
Changing Water to Wine 2:1-10.
Raising of Lazarus. 11:1-44.
Draught of Fishes (Post-resurrection) 21:6,11.
Everlasting Life by Faith. 3:16; 5:24; 11:25.
Samaritan Woman at the Well. 4:5-30.
Intercessory Prayer. Chapter 17.
Healing of Nobleman's Son. 4:46-53.
Washing of Disciples' Feet. 13:4-15

This lack of unanimity is further apparent in Matthew, which accents many angels of the Kingdom, and practically ignores the New Covenant. This also holds true for the books of Mark and Luke. Numerous events recorded in
Matthew are not found in John. These include: Christ's Birth; His Temptation: Beatitudes; Kingdom Prayer; Rich Young Ruler; Syrophenician Woman; Ten Virgins; Talents; Keys of Kingdom to Peter; Olivet Discourse etc. These
all belong to the Synoptics, since they are so closely allied with the Kingdom whereas John definitely is not.

It is more than coincidental that much of that part of the tabernacle, which is know as the Holy Place, can be seen unmistakably in symbolic form in John. It is extremely meaningful that resemblances to the tabernacle are so lacking in Matthew, Mark and Luke.

As the Outer court of the New Earth will be reserved for others, the Holy Place, no doubt, will contain the twelve thrones and the priesthood, both of which are of Israelitish derivation. This fits in perfectly with the New Covenant and the New Jerusalem, but is incongruous when applied to the Body of Christ.

The Brazen Altar, which spoke of death and blood, stood in the Outer court, near the entrance to the Holy Place of the earthly tabernacle. John, the Baptist, in his ministry to Israel pointed to God's Lamb, as an atonement for sin. This was confirmed by the Lord, when He declared that if He were lifted up FROM THE EARTH, He would draw all men unto Himself.

Death, as a remedy for sin was a shocking pronouncement, and was entirely out of harmony with the declarations of the prophets, as well as with the Snynoptics. A better sacrifice was required for entrance into the Heavenly Tabernacle, of which the prophets were unfamiliar. The substitution principle was to be presented to Israel, in the form of the New Covenant. Heb. 9:24; 10:1.

The Laver was located between the brazen Altar and the Holy Place. It would be within the realm of propriety to consider that the Pool of Bethesda represented the Laver. The Laver was used for the cleansing of priests, who
were to minister in the Holy Place.. Afterward the impotent man was found perfectly whole in the temple, which was the proper place for priests. Jno 5:14. Another point which verifies this assumption is that the event occurred just prior to the description of the articles to be found in the Holy Place.

Inside the Holy Place were found three symbolic pieces of equipment. These were the Table of Showbread, the Golden Candlestand and the Golden Incense Altar. Each had its respective meaning and purpose, in type. The
Table of Showbread was typical of Christ as the Bread of Life. 6:35, 58. The Candlestand spoke of Christ as the Light of the World. 8:12. The Incense Altar was representative of Christ as Israel's Great High Priest. Chapter 17. It should be noted that the Incense Altar was mentioned last, indicating that it was the last piece of furniture before entering into the Holy of Holies. There was no further symbolism after Chapter 17.

Admittedly the Bible is a complicated Book. It has to be so. How else could an omnipotent God express Himself, with any degree of satisfaction, without compromising His inherent attributes? His infinite power, and human
fraility prevent a full manifestation of Himself. This inhibition eventually will be removed entirely. The penalty for seeing God was death, but the saints will bask in His glorious presence forever. Man has been overwhelmed
at each contact with Deity, even when it was expressed in miniature form. Isa. 6:5; Matt. 17:6; Luke 2:9: Jno. 1:18.

The earthly tabernacle was simple in design, yet intricate in meaning. The truth it taught was seemingly prosaic, yet profound. Its structure was modest, yet exacting. It was so compact that it could be packed and transported through the wilderness for many years, yet its residuals have never been exhausted.

At the birth of Christ, a supernal display of the Shekinah glory of God exploded in the heavens. At the same time that this burst of glory appeared in the heavens, the Holy Babe was lying in a lowly manger. Here is a two-fold, simultaneous manifestation revealing two opposite truths. His preincarnate glory and his incarnate humility blended in one harmonious lesson for mankind. 2 Cor. 8:9; Phil 2:6; Heb 12:2. The pictures of the Tabernacle in John, although not fully developed, overshadowed everything, which had gone before, and lay the groundwork for its future expansion in Hebrews.