In Proposition 46, George Peters states:
“The Kingdom anticipated by the Jews at the First Advent is based on the Abrahamic and Davidic Covenants.”
This proposition is somewhat of another restatement by Peters and again a necessary one given he is now interacting with specific New Testament realities. Those not familiar with how the Kingdom is connected with these two covenants should note the following:
Abrahamic Covenant – Now the Lord said1 to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and pin you all the families of the earth shall be blessed.” (Genesis 12:1-3)
In this covenant, God promised to make a great nation from the progeny of Abraham. This progeny would be the nation of Israel.
David Covenant – When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.’ ” (1 Chronicles 17:11-14)
This passage is a bit more specific regarding the Kingdom, noting that it would be established through the offspring of King David.
The most notable observation Peters presents in Proposition 46 is the following:
“Let it be observed that in approaching the covenants we are not at liberty to receive one and reject another, nor are we authorized to take just as much as may suit our Theological views out of one and refuse to believe in the rest. Here is where many Theological Writings make the fatal mistake; they are willing to receive the Abrahamic covenant as a perpetual one, but not the Davidic, when the same perpetuity is asserted of both; they are agreed to receive part of the Abrhaamic, or part of the Davidic covenant, but not all that is written. No wonder that a diversity is thus produced, and an antagonism to the Old Testament. The Jews and the Primitive Church were far more logical and scriptural when they cordially received those covenants and believed in God’s statements concerning them. The trouble at present is, that the church, with all her professions, has too little faith.”
In this observation, Peters correctly notes that one cannot understand the covenants as a half-baked promise. They are everlasting covenants made between God and His people. What God promises and the covenants He makes He will uphold within His divine plan. The promise of the Kingdom is thus rooted in these two important covenants made with Israel. We must be careful to take them and understand them in their entirety.