The Noahic Covenant: The Everlasting Covenant

Everlasting Covenant
The “everlasting covenant” referred to Isaiah 24:5 is interpreted by numerous theologians as the universal covenant made between God and man at creation or as Noahic covenant after the flood. Some believe the text is referring to Israel, and others believe it is in reference to the Mosaic covenant between God and Israel.
Every one of these ideas although appealing runs into problems. For instance, the universal covenant sounds great in theory, but there is no record of it in Scripture. By all appearances, the Noahic covenant is a good choice, because it is universal, but doesn’t appear to be linked to the context of this chapter. Furthermore, Isaiah 54:9 specifically refers to the Noahic covenant, which seems to be different than the “everlasting covenant” of Isaiah 24, which obviously can be destroyed by man and if broken a curse occurs. The wording of Isaiah 24:5 implies the Mosaic covenant is suggested here. But, the Mosaic covenant isn’t exclusively mentioned in this verse and it doesn’t fit right within the context of this chapter. Despite, the continual sin Israel can deliver a universal judgment, other

nations aren’t connected to God through the Mosaic covenant and hence can’t be judged by it.
Isaiah 24:5 reference to the “everlasting covenant” is vague and adaptable to be suitable for a dual meaning.

The context in this chapter refers to the whole earth violating the Noahic covenant, which is called the “everlasting covenant” (Gen. 9:16), which was highlighted to demonstrate the serious ramifications if it was disobeyed. Simultaneously, Israel and Judah are included in the universal judgment that occurs in these chapters. Isaiah appears to have directed this at Judah and Israel violations of the Mosaic covenant especially against all the bloodshed that was occurring, that can be looked at as an extension of the Noahic covenant (which is called the “everlasting covenant” and extends to all people of the earth) which a number of nations broke through the sin of murder, slave trade, disrespect of human life,

etc.
From early on in Scripture, God is making everlasting covenants with Noah (Gen. 9:16). Noah demonstrated faith in the promises of God by building the ark. Everlasting covenant is again mention with Abraham in Gen. 17:7, as God offers His covenant to Abraham and his descendants. In Exodus 19:5,6 God offers His covenant to the descendants of Abraham and Israel through Moses at Mount Sinai. Just like the everlasting covenant offered to Noah and Abraham, Israel’s is based on salvation by faith in the coming of the Messiah. However, Israel response was wrong, as they believed they could have the right relationship with God through obedience alone. Due to Israel’s belief that they could be right with God through their works, God repeatedly offers covenants again and they repeatedly failed time and again.
God offers His children today an everlasting covenant, which is salvation through His only begotten Son Jesus Christ, who transforms us to be obedient to the Word of God because of what He did for us on the cross. When someone tries to earn their salvation through good works or by being obedient to the law this is an old covenant relationship with God. God offers us a new covenant only through the work of His Son, Jesus Christ. This is the only everlasting covenant. God the Father wants us to come to Jesus out of love. We can’t change God’s covenant with us. We can accept it and have eternal life with God (John 3:36) or reject it suffer eternal punishment in destruction (2 Thess. 1:9).

Isaiah’s 24-27
There are two cities portrayed in Isaiah 24-27, “the wasted city” (Isa. 24:10) and the city of God. The wasted city will be destroyed by God to demonstrate His sovereignty and judgment over us. The wasted city is one of anarchy where man is fearlessly imposing itself over the destitute (Isa. 24:10; 25:2; 26:5). Some theologians believe that this wasted city was Samaria, Jerusalem, Babylon, an unnamed Moabite city. Accordingly, a lot more accurately picture this city as a symbolic city, representing all proud and arrogant cities in the world who oppose the authority of God and eventually being judged by Him. In addition, it appears this unnamed city is characterized, in the typical clichéd manner, of a proud city that goes against the Word of God and wastes its own potential (Isa. 24:11-12), and it typifies all the cities that have already been mentioned in Isaiah (13-23) and their destruction. Compare this to the future establishment of the City of God, the New Jerusalem, where God will reign, and where wickedness is gone and Christians are secure (Rev. 3:12).
The “strong city” (Isa. 26:1), the City of God, this New Jerusalem, where the curse of the old earth will be gone (Rev. 22:3), will be a city of unimagined blessings. The city will be humble, open to all of God’s redeemed children, where all people know and delight in God and live at peace with one another (65:17-25; Isa. 2:2-4; 9:6-7). The New Jerusalem that God will set up will be a place of strength and security for the redeemed (Isa. 26:1-6). This new heavenly Zion represents God’s dwelling place where the residents will experience His presence through joy, peace and fellowship (Heb 12:22), and God’s gracious salvation will prompt nations to come to the New Jerusalem to be blessed and live by the rules of God’s kingdom (Isa. 2:2-4). Mount Zion will bring judgment on God’s enemies, and blessings on God’s people (Oba. 1:17) and God will bring the whole world to Himself (Isa. 49:14). Figuratively, the “strong city” could be any city that puts its faith and trust in God, however it appears to be Zion the New Jerusalem.
Isaiah is deliberately vague in chapters 24-27 to give the reader a central idea for the passage that can be relatable to a wide range of readers. The “wasted city” parallel’s Babylon where those who oppose God will be destroyed and the New Jerusalem is the fulfillment of all of God’s promises, the literal heaven on earth. Therefore, these two cities demonstrate that mans behavior will influence what type of city they live in. This idea is the focal point of the book of Isaiah concerning to what happens to those who put their faith and trust in God. Those who put there faith and trust in God will prosper and be protected from evil, while those who do evil and oppose God will face His wrath and judgment.

Leviathan Imagery
The serpent Leviathan is mentioned sporadically throughout the Old Testament mostly in the book of Job (3:8; 41:1; 10, 12, 18, 25, 22, 31), and twice in the Pslams (74:14; 104:26), and once in the book of Isaiah (27:1). Scholars view the Leviathan as a deity, and other scholars see parallels with Ugaritic mythology who adapted to it when Baal defeated Lotan, which is associated with dragons and serpents.
Day writes in “God and Leviathan in Isaiah 27: 1” of “the recurring cry ‘In that day’ binds the passage in its eschatological context together.” Webb states in “The Message of Isaiah” “The whole monstrous sum of the world’s evil is represented by Leviathan.” However, the prophet Isaiah applied this using an ancient Canaanite myth, in which Leviathan and the dragon (Rahab) were enemies defeated by the god Baal. This is very similar to Near Eastern mythology, and it is obviously clear that Isaiah was using terminology that was very familiar to his audience. Also, Isaiah is speaking metaphorically, to portray historical enemies of God. Furthermore, the prophet’s application of Leviathan is important in regards to the “end of times” because it provides Christians a preview of the eventual outcome of the annihilation of Satan. Day adds, “Isaiah here remolded the mythic symbol of Leviathan, the Great dragon, that Ancient Serpent, to refer to Satan, the great and final enemy of Yahweh whom He will defeat in the eschaton.” By Isaiah depicting the Leviathan as he did, Isaiah addressed every possible group that could oppose God, while displaying that God is omnipotence.
Isaiah’s wisdom illuminates in the often-called “Little Apocalypse,” because it addresses God’s victory over and judgment of the world in the “end of times.” Set during the “end of times” Isaiah effectively employs the Noahic covenant, which demonstrates that God is holy and righteous who has a hatred for sin and He will not allow sin to go unpunished. He also provided a way for man to be saved from the wrath through His Son Jesus Christ.

Bibliography

Day, John N. “God and Leviathan in Isaiah 27: 1.” Bibliotheca Sacra 155, no. 620 (October - December 1998): 423-36. Accessed November 20, 2015.http://web.b.ebscohost.com.ezproxy.liberty.edu:2048/ehost/pdfviewer/pdfviewer?sid=c4b0b874-8cc1-4dde-b05b-050d0372b6f1%40sessionmgr114&vid=1&hid=124.

Webb, Barry G. The Message of Isaiah. Downers Grove: IVP Academic, 1996.

Young, Edward J. The Book of Isaiah (3 Vol. Set). Grand Rapids: Wm. B Eerdmans Publishing Co., 1965.