Demetrics and Pauline Roscoe

Editor: Val Gunter

A few in the Body of Christ are still unsuccessful in achieving the revelation of the goal of their Covenant established with the “Light to the Gentiles.”

After three days and three nights in the grave, He arose to Jews and Gentiles as a Living Torah (instructions for life), the Tanakh, (the Bible to the Jews).

According to the Hebrew Bible, the Tabernacle, also known as the Tent of the Congregation, was the portable earthly dwelling place of Yahweh used by the Israelites from the Exodus until the conquest of Canaan. Moses was instructed at Mount Sinai to construct and transport the tabernacle with the Israelites on their journey through the wilderness and their subsequent conquest of the Promised Land. After 440 years, Solomon’s Temple in Jerusalem superseded it as the dwelling-place of God.

When the LORD, ADONAI, allowed me to minister in Pakistan, with the grace and blessings of Bishop Albert Vavid, the Shiite Muslims wanted a meeting to discuss my visit to Pakistan. As we arrived at the Mosque, the head Emad asked “Who is your father?” My reply was “Abraham.” At that point, I was allowed to enter the Mosque. However, to the Westerner’s mind, the answer sounds like I had faith in the Abrahamic Covenant. While that’s true, the people of that culture understood that I was modeling my lifestyle as faithful Abraham did . It means that we trust and believe like Father Abraham.

Galatians 3:6-9
(AMP)
⁶ Thus Abraham believed in and adhered to and trusted in and relied on God, and it was reckoned and placed to his account and credited as righteousness (as conformity to the divine will in purpose, thought, and action).
⁷ Know and understand that it is [really] the people [who live] by faith who are [the true] sons of Abraham.
⁸ And the Scripture, foreseeing that God would justify (declare righteous, put in right standing with Himself) the Gentiles in consequence of faith, proclaimed the Gospel [foretelling the glad tidings of a Savior long beforehand] to Abraham in the promise, saying, In you shall all the nations [of the earth] be blessed.
⁹ So then, those who are people of faith are blessed and made happy and favored by God [as partners in fellowship] with the believing and trusting Abraham.

And for those who trust with the faith of Abraham continue to walk as Abraham until the “Day of Salvation.”

Romans 10:9-13
(CJB 2016)
⁹  that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered. ¹⁰  For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance. ¹¹  For the passage quoted says that everyone who rests his trust on him will not be humiliated. ¹²  That means that there is no difference between Jew and Gentile — ADONAI is the same for everyone, rich toward everyone who calls on him, ¹³  since everyone who calls on the name of ADONAI will be delivered.

(Complete Word Study Bible Dictionary)
(D) In 2 Cor. 5:7, “for we walk by faith, not by sight” means that which appears before us may not be what it seems to be, while faith is something which stands on proof arrived at inductively. See also 1 Pet. 1:5, which means that faith obtains the future entrance into salvation, safe existence which will be provided by God at the end of the present season (cf. 1 Peter 1:7, 9).

Exodus 12:21-28
(CJB 2016)
²⁴  You are to observe this as a law, you and your descendants forever.
²⁵  “When you come to the land which ADONAI will give you, as he has promised, you are to observe this ceremony. ²⁶  When your children ask you, ‘What do you mean by this ceremony?’ ²⁷  say, ‘It is the sacrifice of ADONAI’s Pesach (Passover), because [ADONAI] passed over the houses of the people of Isra’el in Egypt, when he killed the Egyptians but spared our houses.’” The people of Isra’el bowed their heads and worshipped. ²⁸  Then the people of Isra’el went and did as ADONAI had ordered Moshe and Aharon — that is what they did.

Genesis 17:1-13
(CJB 2016)
​¹  When Avram was 99 years old ADONAI appeared to Avram and said to him, “I am El Shaddai (God Almighty). Walk in my presence and be pure-hearted. ²  I will make my covenant between me and you, and I will increase your numbers greatly.” ³  Avram fell on his face, and God continued speaking with him: ⁴  “As for me, this is my covenant with you: you will be the father of many nations. ⁵  Your name will no longer be Avram (“exalted father”), but your name will be Avraham (“father of many”), because I have made you the father of many nations. ⁶  I will cause you to be very fruitful. I will make nations of you, kings will descend from you.
(vii) ⁷  “I am establishing my covenant between me and you, along with your descendants after you, generation after generation, as an everlasting covenant, to be God for you and for your descendants after you. ⁸  I will give you and your descendants after you the land in which you are now foreigners, all the land of Kena‘an, as a permanent possession; and I will be their God.”
⁹  God said to Avraham, “As for you, you are to keep my covenant, you and your descendants after you, generation after generation. ¹⁰  Here is my covenant, which you are to keep, between me and you, along with your descendants after you: every male among you is to be circumcised. ¹¹  You are to be circumcised in the flesh of your foreskin; this will be the sign of the covenant between me and you. ¹²  Generation after generation, every male among you who is eight days old is to be circumcised, including slaves born within your household and those bought from a foreigner not descended from you. ¹³

(Complete Word Study Bible Dictionary)
H1285. בְּרִית beriyṯ: A feminine noun meaning covenant, treaty, alliance, agreement. The word is used many times in the Old Testament. Its basic uses are outlined here. It describes covenants, or agreements between and among human beings: between Abraham and the Amorites, Abraham and the Philistines, Jacob and Laban, etc. (Gen. 14:13; 21:27, 32; 31:44). The nations were said to have made a covenant against Israel (Ps. 83:5[6]). It is used figuratively to depict a covenant with death (Isa. 28:15, 18) or with the stones of the field (Job 5:23).

It denotes an alliance, ordinance, or agreement between persons. References to covenants between people included Abraham’s military treaty with the Ammorites (Gen. 14:13); Jonathan and David’s pledge of friendship (1 Sam. 18:3); David’s covenant with Abner (2 Sam . 3:12); the covenant of marriage (Prov. 2:17). The word beriyṯ is often preceded by the verb karaṯ to express the technical idea of “cutting a covenant.”

This word is used to describe God’s making a covenant with humankind. It may be an alliance of friendship (Ps. 25:14). The covenants made between God and humans defined the basis of God’s character in the Old Testament. They showed the strength of His divine promise from Adam all the way through to the exile and restoration. It is employed many times: God’s covenant with Noah (Gen. 9:, 11-13, 15-17; Isa. 54:10) in the form of a promise; with Abraham, Isaac, and Jacob (Gen. 15:18; 17:2, 4, 7, 9-11, 13, 14, 19, 21; Ex. 2:24; Lev. 26:42) to increase their descendants, giving them Canaan and making them a blessing to the nations; with all Israel and Moses at Sinai (Ex. 19:5; 24:7, 8; 34:10; Deut. 29:1 [28:69]) with the stipulations of the Ten Commandments, including the guiding cases in the Book of the Covenant. The words of this covenant (diḇrēy habberiyṯ) were kept in the ark in the Holy of Holies (Ex. 34:28; 40:20).

A covenant with Phinehas established an everlasting priesthood in Israel (Num . 25:12, 13). It is used to refer to the covenant established with David and his house (Ps. 89:3[4], 28[29]; Jer. 33:21), an eternal covenant establishing David and his descendants as the inheritors of an everlasting kingdom. Jeremiah refers to a new covenant (Jer. 31:31) that God will establish in the future. The concept is personified in a person, a Servant who becomes the covenant of the people (Isa. 42:6; 49:8).
In addition to the verb kāraṯ mentioned above, the verb qûm is employed with beriyṯ meaning to establish a covenant (Gen. 6:18; 9:9; Ex. 6:4) or to confirm a covenant (Lev. 26:9; Deut. 8:18). The word is used with nāṯan, to give, meaning to give or make a covenant (Gen. 17:2; Num . 25:12). Five other verbs are used in this way less often (Deut. 29:12[11]; 2 Sam . 23:5; 2 Chr. 15:12; Ps. 50:16; 111:9; Ezek. 16:8. A covenant could be transgressed or violated (Deut. 17:2; Judg. 2:20), but the Lord never broke His covenants; He always remembered a covenant (Gen. 9:15, 16; Ex. 2:24; 6:5; Lev. 26:42).

(CWSB Dictionary)
4103. πιστός pistós; fem. pistḗ, neut. pistón, adj. from peíthō (G3982), to win over, persuade. Worthy of belief, trust, or confidence.
(I) Trustworthy (1 Cor. 7:25; 1 Tim. 1:12; 2 Tim. 2:2; 1 Pet. 4:19; Rev. 19:11; Sept.: 1 Sam. 3:20; Prov. 20:6). True, sure, trustworthy, believable, worthy of credit (Rev. 1:5; 2:13; 3:14; Sept.: Ps. 89:38; Prov. 14:5; Is. 8:2). Of things, true, sure, such as ho lógos (ho, def. art.; lógos [G3056], word), the word (1 Tim. 1:15; 3:1; 4:3; 2 Tim. 2:11; Titus 1:9; 3:8; Rev. 21:5; 22:6). In Acts 13:34, tá hósia Dabíd tá pistá (tá, neut. def. art.; hósia, neut. pl. of hósios [G3741], sacred; Dabíd [G1138], of David), the sure, inviolable, sacred things (promises, blessings) of David, the sure ones.
  (II) Faithful in duty to oneself and to others, of true fidelity (Col. 4:9; 1 Pet. 5:12, a faithful brother; Rev. 2:10). Of God as faithful to His promises (1 Cor. 1:9, “dependable the God” [a.t.]; 10:13; 1 Thess. 5:24; 2 Thess. 3:3; Heb. 10:23; 11:11; 1 John 1:9; Sept.: Deut. 32:4); of Christ (2 Tim. 2:13). As an attestation or oath, God is faithful (2 Cor. 1:18). Especially of servants, ministers, who are faithful in the performance of duty (Matt. 24:45; 25:21, 23; Luke 12:42; 1 Cor. 4:2; Eph. 6:21; Col. 1:7, 9; 4:7; Heb. 2:17). With epí (G1909), upon, with, followed by the dat. pl. of olígos (G3641), a little, ep’ olíga, with little things (Matt. 25:21, 23); with en (G1722), in, followed by the acc. (Luke 16:10-12; 19:17; Eph. 1:1; Col. 1:2; 1 Tim. 3:11; Heb. 3:5); by the dat. of person (Heb. 3:2; Sept.: Num . 12:7; 1 Sam. 22:14).
(III) With an act. sense, firmness in faith, confiding, trusting, believing, equivalent to ho pisteúōn, the pres. part. of pisteúō (G4100), to believe (John 20:27; Gal. 3:9). Followed by the dat. (Acts 16:15; 1 Cor. 4:17). Used in an absolute sense (Acts 10:45; 16:1; 2 Cor. 6:15; 1 Tim. 4:3, 10, 12; 5:16; 6:2; Titus 1:6; Rev. 17:14). Used in the acc. as an adv., pistón poiéō (poiéō [G4160], to do, perform), meaning to do faithfully, in a believing manner, as a Christian (3 John 1:5; Sept.: Ps. 101:6).
Deriv.: ápistos (G0571), untrustworthy; pistóō (G4104), to confirm, establish.

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