The promise of the seed and the promise of the land given to Abraham are one and are included in one convenant — not in a manner that replaces the physical definition of the seed through physical circumcision with a spiritual definition of the seed through spiritual circumcision, but in a manner that upholds the physical through the spiritual.* For the covenant was made as an assurance to Abraham that the nation of his seed would be brought out of a decent into bondage up to a place of service to G-d.
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*(Thus, any covenant theology that would lead to the idea of another people superseding the nation of Israel will be a theology that is to be corrected in the end.)
Indeed the covenant made with Abraham is the Good News and the realization of the promise of that covenant is the same Good News -- only now realized.
Let us understand therefore that there is only one covenant of G-d, for there is only one Good News of G-d.
How then is the covenant G-d made with Noah this same covenant of the Good News which he made with Abraham?
There was already a promise of the seed of the woman, but this promise was not yet given in the form of a covenant to Adam or the children of Adam. It had not been a promise given directly to Adam, but had been a promise which was against the serpent made to the serpent.
And how is the covenant that G-d made with all Israel at Mount Sinai, which was conditional, the same covenant that he made with Abraham, which was unconditional?
The covenant that G-d made with Abraham, which was only made under Abraham's name, could be made with Noah and all the earth ahead of time, because it was a promise at that time that the covenant of the seed of the woman would be made under Abraham's name.
Accordingly, the covenant made with Noah was conditional for Noah and his children. How was it conditional? Only if Abraham would come to be counted as their father would it be said that the covenant was good news to them. For it was good news that they would not be destroyed by water only if afterword they would not be destroyed by fire.
And this conditional nature of the one covenant of G-d that applied to Noah remained the same conditional nature of the one covenant of G-d when he made his covenant with all Israel at Mount Sinai. For not all who were present in Israel were counted as Israel.
As God made Adam corporate, so only God
is able to separate the corporate into the
individual, the one into the two and the many.
So also, the redemption and the resurrection
of the Adam are corporate and only God
is able to distinguish the many,
one from another, for salvation.
Only The Creator is able to judge and create
what will be the eternal redemption of
Corporate Adam,
who will be the one and who will be the two
and who will be the many.
This is the testimony of the two witnesses
who stand before the Ruler of the whole earth.
Israel As Defined By The Covenant of G-d is Israel in the covenant made new.
This is Abraham and his seed in Torah service to G-d, in the Holy Spirit of Mashiach. And all who bless Abraham in accordance with this covenant are blessed with Abraham.
