Here is an expanded explanation of Covenant Theology as developed by Portland Bible College (PBC), integrating its biblical foundations, theological distinctives, and practical implications. This version draws from the writings of Kevin J. Conner, PBC curriculum, and apostolic-charismatic theology rooted in the local church movement.
The Bible is not a fragmented collection of ancient writings—it is one unified story, bound together by covenants. From Genesis to Revelation, God reveals His heart through covenant relationships that progressively unveil His redemptive plan.
At Portland Bible College, we understand Covenant Theology not just as a framework for understanding Scripture, but as a lens to see God’s unwavering faithfulness, the centrality of Christ, and the purpose of the Church in the world today.
Covenant is more than theology—it’s the heartbeat of God’s Kingdom, and it calls us into relationship, responsibility, and mission.”
I. Foundational Premise: God Relates by Covenant
At the core of PBC’s theology is the conviction that God’s dealings with humanity are covenantal. The Bible is not a random collection of books, but a cohesive narrative structured around covenants that progressively unfold God’s redemptive plan. These covenants are not merely agreements, but divinely initiated relationships with responsibilities, blessings, and purpose. A covenant is not just a contract—it is a sacred, binding relationship initiated by God to reveal His character, communicate His will, and accomplish His purposes.
From Genesis to Revelation, the Bible presents itself not as a collection of unrelated religious writings, but as one unified, Spirit-breathed narrative, where the storyline is carried forward through a series of covenants. These covenants progressively reveal the nature of God’s kingdom and His plan for redemption, culminating in Christ and the New Covenant.
1. Covenant as God’s Chosen Method of Relationship
- God does not relate to humanity randomly or informally; He chooses covenant as the framework to bind Himself to His people.
- Each covenant begins with God’s initiative—not man’s proposal—showing that salvation and relationship are always by grace and divine choice (Deut. 7:7–9; Eph. 1:4–5).
- These covenants are deeply relational: God says, “I will be your God, and you will be My people” (Jer. 31:33).
2. More than Legal Agreement—A Relational Bond
- In the biblical sense (berith in Hebrew; diathēkē in Greek), a covenant is a sacred pledge made in love, often sealed with blood, and carrying both promises and responsibilities.
- Covenants have:
- Parties (God and man, often through a mediator),
- Promises (blessings, inheritance, presence),
- Obligations (faith, obedience, loyalty),
- Signs (rainbow, circumcision, Sabbath, baptism, communion).
- In PBC’s view, this means the covenant is the backbone of the gospel—not a secondary doctrinal concept.
3. The Progressive Nature of Covenant Revelation
- God’s redemptive plan unfolds progressively through history:
- Adam: covenant of life and dominion
- Noah: covenant of preservation
- Abraham: covenant of promise and blessing
- Moses: covenant of law and nationhood
- David: covenant of kingdom and rulership
- Christ: covenant of grace and Spirit empowerment
- Each covenant builds upon and points toward the next, with Christ as the fulfillment of them all (Matt. 5:17; Heb. 8:6).
4. Christ as the Center of All Covenants
- Jesus is the Seed of the woman (Gen. 3:15), the true Ark of salvation, the offspring of Abraham, the perfect Law-keeper, the Son of David who reigns forever, and the Mediator of the New Covenant (Heb. 9:15).
- All covenants find their “Yes” and “Amen” in Him (2 Cor. 1:20).
5. Implications for the Church Today
- The Church is not a social club, event space, or voluntary association—it is a covenant community bound together by God’s promise, marked by baptism, and nourished through communion.
- Ministry, discipleship, and mission flow out of our covenant identity—we serve not merely out of duty, but out of covenant loyalty to the King.
- Understanding God’s covenantal dealings brings assurance (God will keep His word), identity (we are His people), and mission clarity (we are here to fulfill His covenant purposes).
“The central theme of the Bible is the progressive unfolding of God’s redemptive covenant.” — Kevin J. Conner, The Covenants
II. The Seven Major Covenants: A Typological and Progressive Framework
In Portland Bible College’s theology, the seven major biblical covenants form the backbone of redemptive history. They are not isolated events, but progressive revelations of God’s heart and plan—each adding greater clarity to His ultimate purpose in Christ.
These covenants are interconnected like the chapters of one grand story. Each contains a divine initiative, relational terms, covenant promises, a sign, and a forward-looking fulfillment in Christ. Together, they form the framework for understanding the unity of the Bible.
| Covenant | Key Text | Theme | Fulfilled in Christ? |
|---|---|---|---|
| Edenic | Genesis 1–2 | Innocence, dominion mandate | Yes, Christ the Second Adam (1 Cor. 15:45) |
| Adamic | Genesis 3 | Redemption promise | Yes, seed of the woman (Gen. 3:15 → Gal. 4:4) |
| Noahic | Genesis 6–9 | Preservation of life | Yes, Christ as ark of salvation (1 Pet. 3:20–21) |
| Abrahamic | Genesis 12, 15, 17 | Faith, promise, blessing | Yes, Christ is the seed (Gal. 3:16) |
| Mosaic | Exodus 19–24 | Law, nationhood | Yes, Christ fulfills the law (Matt. 5:17) |
| Davidic | 2 Samuel 7 | Kingdom, Messiah | Yes, Christ the eternal King (Luke 1:32–33) |
| New | Jeremiah 31, Luke 22:20 | Grace, Spirit, internal law | Directly enacted in Christ |
Each covenant builds upon the former and points forward to Christ—the mediator of the New Covenant (Hebrews 8:6). This progression shows that Jesus is the fulfillment, not the replacement, of all previous covenants.
1. The Edenic Covenant – The Covenant of Innocence
Scripture: Genesis 1:26–31; 2:15–17
Parties: God and Adam (representing all mankind)
Key Features:
- Mandate: Be fruitful, multiply, fill the earth, subdue it, have dominion.
- Condition: Obey God by not eating from the tree of the knowledge of good and evil.
- Blessing: Continued life and dominion.
- Sign: The Garden of Eden itself as a place of God’s presence.
Typological Fulfillment: Christ, the Last Adam (1 Cor. 15:45), restores dominion lost through the fall and brings believers into a new creation (2 Cor. 5:17).
Application: God’s original intent for humanity was stewardship under His authority. Our redeemed life is meant to reflect His image and rule on the earth.
2. The Adamic Covenant – The Covenant of Redemption Promise
Scripture: Genesis 3:14–21
Parties: God, Adam, Eve, and the serpent
Key Features:
- Promise: The seed of the woman will crush the serpent’s head (Gen. 3:15).
- Judgment: Curse upon the serpent, pain in childbirth, toil in work, and death.
- Provision: God covers Adam and Eve with garments of skin—symbolizing atonement.
Typological Fulfillment: Jesus, born of a woman (Gal. 4:4), defeats Satan through the cross (Col. 2:15) and becomes the covering for our sin.
Application: Even in judgment, God speaks redemption. Our failures never erase His covenant purpose.
3. The Noahic Covenant – The Covenant of Preservation
Scripture: Genesis 6:18; 9:1–17
Parties: God, Noah, and all living creatures
Key Features:
- Promise: Never again will a flood destroy the earth.
- Mandate: Multiply, govern the earth, uphold justice.
- Sign: Rainbow as a reminder of God’s mercy.
Typological Fulfillment: The ark points to salvation in Christ (1 Pet. 3:20–21); the rainbow anticipates the throne of God encircled with a rainbow (Rev. 4:3).
Application: God’s covenant mercy preserves the earth so His redemptive plan can unfold. Our lives are preserved for His mission.
4. The Abrahamic Covenant – The Covenant of Faith and Promise
Scripture: Genesis 12:1–3; 15:1–21; 17:1–14
Parties: God and Abraham (and his descendants)
Key Features:
- Promise: Land, descendants, and blessing to all nations.
- Condition: Walk before God and be blameless.
- Sign: Circumcision as a mark of covenant identity.
Typological Fulfillment: Jesus is the true Seed of Abraham (Gal. 3:16) through whom all nations are blessed. Believers become Abraham’s spiritual offspring by faith (Gal. 3:29).
Application: Covenant people are called to trust God’s promises and live as a blessing to the nations.
5. The Mosaic Covenant – The Covenant of Law and Nationhood
Scripture: Exodus 19–24
Parties: God and the nation of Israel
Key Features:
- Purpose: Set apart Israel as God’s holy nation.
- Content: The Law (Torah) given as covenant terms.
- Sign: The Sabbath as a perpetual sign.
Typological Fulfillment: Christ fulfills the Law perfectly (Matt. 5:17) and writes it on believers’ hearts (Jer. 31:33).
Application: The Law reveals God’s holiness and our need for grace. Under the New Covenant, holiness flows from the Spirit’s work within.
6. The Davidic Covenant – The Covenant of Kingdom and Rulership
Scripture: 2 Samuel 7:8–16; Psalm 89
Parties: God and David (and his dynasty)
Key Features:
- Promise: An eternal throne, kingdom, and descendant.
- Fulfillment: The Messiah will reign forever.
Typological Fulfillment: Jesus is the Son of David (Luke 1:32–33), ruling over a kingdom without end.
Application: Our loyalty is to the King who reigns in righteousness. We live as kingdom ambassadors under His rule.
7. The New Covenant – The Covenant of Grace and Spirit Empowerment
Scripture: Jeremiah 31:31–34; Luke 22:20; Hebrews 8:6–13
Parties: God and all who believe in Christ
Key Features:
- Promise: Forgiveness of sins, new heart, indwelling Spirit.
- Mediator: Jesus Christ, our High Priest.
- Sign: Baptism (initiation) and Communion (renewal).
Typological Fulfillment: All previous covenants find their completion here—Christ is the fulfillment of promise, law, kingdom, and redemption.
Application: In the New Covenant, we are not just followers of God’s rules; we are transformed by His Spirit to live out His will in every area of life.
Theological Summary
- Progressive Revelation: Each covenant builds toward the New Covenant.
- Christ-Centered Fulfillment: Jesus is the mediator, seed, ark, king, and sacrifice.
- Kingdom Connection: Every covenant advances God’s rule on earth.
- Covenant People: The Church is the present expression of God’s covenant purposes.
III. The Eternal Covenant: The Foundation of All Redemption
Before time began, the Triune God entered into what PBC calls the Eternal Covenant—a covenant within the Godhead (see Hebrews 13:20). This agreement involved:
- The Father planning redemption,
- The Son agreeing to accomplish it,
- The Holy Spirit committing to apply it.
This underscores that redemption is not a reaction, but an eternal purpose carried out in history through covenants.
Before creation, before time began, before the first covenant with man was ever made, the Bible reveals a covenant within the Godhead itself—what Portland Bible College refers to as the Eternal Covenant (Hebrews 13:20).
This covenant is not recorded in a single narrative passage but is revealed through a mosaic of Scriptures that unveil God’s eternal plan of redemption, established in the counsel of the Father, Son, and Holy Spirit “before the foundation of the world” (Eph. 1:4; 1 Pet. 1:20; 2 Tim. 1:9).
1. Definition and Nature of the Eternal Covenant
- The Eternal Covenant is the divine agreement made within the Trinity in eternity past, setting in motion the plan of salvation that would be revealed progressively through history.
- It is initiated entirely by God—no human involvement—demonstrating that redemption is 100% grace.
- It is unchangeable and unbreakable because it is based on God’s own character and will.
“God’s redemptive plan did not begin in Genesis—it began in eternity.”
— Kevin J. Conner, The Covenants
2. Participants in the Eternal Covenant
- The Father – The architect of the plan, who chose a people in Christ (Eph. 1:4–5) and gave them to the Son (John 17:6, 9, 24).
- The Son – The mediator and redeemer, who agreed to take on flesh, live in obedience, die for sin, and rise in victory (Phil. 2:6–11; Heb. 10:5–10).
- The Holy Spirit – The applier of redemption, who would convict, regenerate, empower, and seal believers until the day of redemption (John 16:8–15; Eph. 1:13–14).
This was not a debate or negotiation—it was the perfect, harmonious will of the Triune God, joyfully agreed upon.
3. Scriptural Indicators of the Eternal Covenant
While the phrase “eternal covenant” explicitly appears in Hebrews 13:20, its truths are scattered throughout Scripture:
- Ephesians 1:4–5 – Chosen in Christ before the foundation of the world.
- 2 Timothy 1:9 – Grace given in Christ before time began.
- 1 Peter 1:20 – Christ foreordained before the foundation of the world.
- Titus 1:2 – Eternal life promised before the world began.
- John 17 – Jesus speaks of the glory and relationship He shared with the Father before the world existed.
4. Purpose and Provisions of the Eternal Covenant
The Eternal Covenant sets in motion:
- The election of a people – God chose a people to be His own (Eph. 1:4–5).
- The sending of the Son – To accomplish redemption (John 3:16; Heb. 10:5–7).
- The mission of the Spirit – To apply redemption and empower the covenant people for kingdom purposes (Acts 1:8; John 14:16–17).
- The ultimate goal – God dwelling with His people forever in a restored creation (Rev. 21:3–4).
5. Relationship to the Historical Covenants
- The Eternal Covenant is the blueprint; the historical covenants (Edenic, Noahic, Abrahamic, Mosaic, Davidic, New) are construction stages.
- Every historical covenant is a progressive unveiling of the Eternal Covenant’s plan.
- The New Covenant is the full enactment of the Eternal Covenant in history through Christ’s death, resurrection, and the Spirit’s outpouring.
6. Christ at the Center of the Eternal Covenant
- Christ is called the “Lamb slain from the foundation of the world” (Rev. 13:8), showing His sacrifice was not an afterthought but the centerpiece of God’s eternal purpose.
- The Father promised to exalt the Son, give Him a people, and seat Him at His right hand (Ps. 2:7–8; Phil. 2:9–11).
- The Son promised to glorify the Father, obey fully, and redeem the elect (John 17:4–6).
- The Spirit promised to bring to completion the work begun in the believer (Phil. 1:6).
7. Ministry Implications of the Eternal Covenant
For the believer and the church, this truth changes everything:
- Security: Our salvation is rooted in an unchangeable agreement within God Himself—it cannot fail.
- Identity: We are not accidental Christians; we are eternally purposed children of God.
- Mission: The Great Commission is the outworking of the Eternal Covenant’s goal—that all nations would come under Christ’s lordship (Matt. 28:18–20).
- Worship: Our praise flows from the reality that God’s love for us was determined before time began.
Summary Table:
| Aspect | Eternal Covenant |
|---|---|
| Time | Before creation |
| Parties | Father, Son, Holy Spirit |
| Purpose | Redemption and eternal fellowship |
| Plan | Send the Son, apply salvation by the Spirit |
| Outcome | A redeemed people dwelling with God forever |
| Fulfillment | The New Covenant in Christ |
IV. The Church and Israel: Distinct but Interconnected
While many covenant theologies (e.g., Reformed) merge the Church and Israel, and dispensationalists divide them entirely, PBC takes a “fulfillment in Christ” approach:
- Israel was the natural people of God through the Abrahamic and Mosaic covenants.
- The Church is the spiritual seed of Abraham (Gal. 3:29), comprised of both Jews and Gentiles, brought into the New Covenant.
- Yet ethnic Israel still has a redemptive role in God’s plan (Romans 11).
This framework keeps both the continuity of God’s covenant purposes and the distinct identity of the Church as the New Covenant people of God.
PBC affirms that God has one redemptive plan, centered in Christ, but this plan unfolds in distinct phases through Israel and the Church. Israel and the Church are related yet not identical—their relationship is like root and branches (Romans 11).
1. Israel’s Covenant Role in God’s Plan
- Israel’s Origin – Israel’s identity began with the Abrahamic Covenant (Gen. 12:1–3; 17:7–8), where God promised land, descendants, and worldwide blessing through Abraham’s seed.
- Israel’s Mission – As a nation under the Mosaic Covenant, Israel was called to be “a kingdom of priests and a holy nation” (Ex. 19:5–6), representing God to the nations.
- Israel’s Failure – Through disobedience and covenant unfaithfulness, Israel repeatedly broke the covenant, yet God’s promise remained (Jer. 31:35–37).
- Messiah’s Arrival – The promises to Abraham and David were fulfilled in Jesus—the Jewish Messiah—who came first to Israel (Matt. 15:24) but also as light to the nations (Isa. 49:6).
2. The Church’s Covenant Role in God’s Plan
- The Church’s Birth – The Church was born at Pentecost (Acts 2) as the New Covenant community, comprised of Jews and Gentiles united in Christ.
- The Church’s Identity – Believers are called “the Israel of God” in the spiritual sense (Gal. 6:16) and are “Abraham’s seed” by faith (Gal. 3:29).
- The Church’s Mission – Like Israel, the Church is a holy nation and royal priesthood (1 Pet. 2:9), but now empowered by the Holy Spirit to take the gospel to all nations (Matt. 28:18–20).
- The Church’s Covenant – The New Covenant is established in Christ’s blood (Luke 22:20) and applies equally to Jew and Gentile (Eph. 2:11–22).
3. How They Are Distinct Yet Interconnected
- Distinct:
- Israel was a natural nation descended from Abraham; the Church is a spiritual body made up of people from all nations.
- Israel functioned under the Old Covenant law; the Church functions under the New Covenant of grace.
- Interconnected:
- The Church is grafted into the spiritual root of Israel’s covenants (Rom. 11:17–18).
- The promises given to Israel find their fulfillment in Christ, and believers share in those promises (Eph. 3:6).
- God’s covenant with Israel is not annulled—Romans 11:29 says “the gifts and calling of God are irrevocable.”
4. The Future of Israel
PBC affirms that God still has a redemptive plan for ethnic Israel:
- Paul speaks of a future time when “all Israel will be saved” (Rom. 11:26).
- This points to a large-scale turning of Jewish people to Christ before the end of the age.
- This is not separate from the Church but will result in greater unity in Christ between Jew and Gentile.
5. Typology and Fulfillment
PBC emphasizes that Israel often functions as a type—a pattern pointing toward the greater reality in Christ and His Church:
- Exodus from Egypt → Salvation in Christ.
- Promised Land → Rest in Christ (Heb. 4:1–11).
- David’s Kingdom → Christ’s eternal reign.
- Temple → The Church as God’s dwelling place (Eph. 2:21–22).
However, typology does not erase the literal historical significance of Israel—it deepens it by showing how God’s plan for Israel is part of His larger, Christ-centered story.
6. Kingdom Perspective
From a kingdom viewpoint:
- Israel demonstrated God’s rule in a national context.
- The Church demonstrates God’s rule in a global, spiritual context.
- Both point to the ultimate goal: the kingdom of God fully manifest on earth when Christ returns (Rev. 11:15).
7. Implications for the Church Today
- Humility: The Church must not be arrogant toward Israel (Rom. 11:18–21).
- Gratitude: We have been grafted into a covenant heritage we did not earn.
- Mission: We are called to provoke Israel to jealousy through our love for Christ (Rom. 11:11).
- Unity: The gospel breaks down the dividing wall between Jew and Gentile (Eph. 2:14–16).
Summary Table:
| Aspect | Israel | Church | Connection |
|---|---|---|---|
| Origin | Abrahamic Covenant | New Covenant at Pentecost | Both from God’s covenant plan |
| Nature | Natural nation | Spiritual body | Share same Messiah |
| Covenant | Old Covenant (Mosaic) | New Covenant | Fulfillment in Christ |
| Mission | Light to the nations | Disciple all nations | Kingdom witness |
| Future | National turning to Christ | Bride of Christ | Unified in the Kingdom |
V. New Covenant Realities: Christ, the Church, and the Spirit
The New Covenant is the climax of God’s redemptive plan, and PBC highlights four key features:
- Jesus as the Mediator and High Priest (Heb. 8–10)
- The Church as the New Covenant community (1 Pet. 2:9–10)
- The Holy Spirit as the enabler of new life (Ezek. 36:26–27; Acts 2)
- The Word written on hearts, not just on tablets (Jer. 31:33)
This means Christianity is not merely a belief system but a transformed covenantal identity, where believers are in Christ, under grace, and filled with the Spirit.
In Portland Bible College’s covenant theology, the New Covenant is the climax of God’s redemptive plan — the full historical enactment of the Eternal Covenant through the life, death, resurrection, and ascension of Jesus Christ.
It is not merely the next step in biblical history; it is the better covenant (Heb. 8:6) that fulfills and surpasses all previous covenants, bringing God’s people into an entirely new quality of relationship with Him — one marked by grace, Spirit empowerment, and transformation from within.
1. Christ as the Mediator of the New Covenant
- Biblical Basis: Hebrews 8:6; 9:15; 12:24
- Jesus is not only the initiator but also the guarantor of the New Covenant.
- His sacrifice fulfills all covenant requirements — He perfectly obeyed the Law (Matt. 5:17), bore the covenant curse (Gal. 3:13), and secured eternal blessings for His people.
- In Him, all covenant promises find their “Yes” and “Amen” (2 Cor. 1:20).
PBC Emphasis: Christ is the center point of all history — the One toward whom all previous covenants pointed and from whom all New Covenant blessings flow.
2. The Church as the New Covenant Community
- Identity: The Church is the people of the New Covenant, chosen, redeemed, and empowered to fulfill God’s kingdom purposes.
- Biblical Basis: 1 Peter 2:9–10; Ephesians 2:11–22
- The Church is not a voluntary club; it is a covenant family joined together by Christ’s blood and the Spirit’s work.
- This covenant community is both universal (all believers worldwide) and local (gathered assemblies of believers under Christ’s lordship).
PBC Distinctive: Local church life is essential — the New Covenant is lived out in community, under spiritual leadership, in alignment with the fivefold ministry (Eph. 4:11–13).
3. The Holy Spirit as the Empowerer of the New Covenant
- Biblical Basis: Ezekiel 36:26–27; Acts 2:1–4; 2 Cor. 3:6
- In the New Covenant, God’s law is written on hearts rather than on stone tablets (Jer. 31:33), and this transformation is accomplished by the indwelling Holy Spirit.
- The Spirit not only regenerates believers but empowers them for witness, holiness, and ministry.
- Pentecost marks the public inauguration of the New Covenant age, fulfilling Joel 2:28–29.
PBC Pentecostal Emphasis: Spirit baptism is a normative empowerment for all believers, enabling them to function in spiritual gifts and fulfill their New Covenant mission.
4. Core Realities of the New Covenant
PBC identifies four defining realities of life under the New Covenant:
- Forgiveness of Sins – Complete and final (Heb. 8:12; 10:17–18).
No more animal sacrifices — Christ’s work is once-for-all. - New Heart and Spirit – Transformation from the inside out (Ezek. 36:26–27).
We obey because we want to, not merely because we must. - Intimate Knowledge of God – Personal relationship for all believers (Jer. 31:34).
Every believer has direct access to God through Christ. - Spirit Empowerment – The ability to live and minister in God’s power (Acts 1:8).
The Spirit equips us to advance the Kingdom in word, works, and character.
5. Signs and Seals of the New Covenant
- Baptism – Sign of initiation into the covenant community (Rom. 6:3–4; Col. 2:11–12).
- Communion – Sign of renewal and ongoing participation in the covenant (Luke 22:20; 1 Cor. 11:25–26).
- Both are not mere rituals but covenantal acts that affirm our identity and relationship with God.
6. New Covenant Living
Living under the New Covenant is not simply about enjoying spiritual blessings; it involves covenant responsibilities:
- Walking in obedience (John 14:15)
- Loving God and others as the law of Christ (Gal. 6:2; John 13:34)
- Participating in God’s mission to disciple the nations (Matt. 28:19–20)
- Serving one another in the Church with Spirit-given gifts (1 Pet. 4:10–11)
7. Ministry Implications
For pastors, leaders, and believers:
- Discipleship is covenantal — we are forming people who live under Christ’s reign.
- Leadership is covenantal — spiritual authority flows from covenant relationship with God and His people.
- Mission is covenantal — we advance God’s kingdom not as freelancers but as representatives of the King in covenant with Him.
Summary Table:
| Reality | Old Covenant | New Covenant |
|---|---|---|
| Mediator | Moses | Christ |
| Law Location | Stone tablets | Hearts by the Spirit |
| Access to God | Through priesthood | Direct through Christ |
| Sacrifice | Repeated animal offerings | Once-for-all sacrifice of Christ |
| Power to Obey | External commands | Internal Spirit empowerment |
| Community | Ethnic Israel | All believers, Jew & Gentile |
VI. Hermeneutic: Typology, Patterns, and Progressive Revelation
One of the strongest hallmarks of PBC theology is its typological reading of Scripture, especially the Old Testament. Types, shadows, and patterns (Greek: tupos) point to greater spiritual truths.
Examples:
- Adam → Christ
- Ark → Salvation
- Tabernacle → Church/Christ
- Feasts of Israel → Redemption timeline
- David’s throne → Christ’s reign
“Typology is not allegory—it is divine design. The Old Testament gives the shadow; the New reveals the substance.” — Kevin J. Conner, Interpreting the Scriptures
Portland Bible College (PBC) is known for its rich, Spirit-filled approach to interpreting Scripture. Their covenant theology is not only systematic but also symbol-rich, drawing deeply from biblical typology, prophetic patterns, and progressive revelation.
This approach is rooted in the conviction that the Bible is a unified story authored by God — a divine tapestry where Old Testament shadows are fulfilled in New Testament realities, and where Christ is the key to unlocking the whole narrative (Luke 24:27).
1. Typology as a God-Designed Teaching Method
- Definition: In PBC’s view, a biblical type (tupos in Greek) is a God-ordained person, event, institution, or object that foreshadows and prefigures a greater spiritual reality fulfilled in Christ and His covenant people.
- Key Distinction:
- Typology is rooted in historical reality (it actually happened) and divinely intended symbolism.
- Allegory is often a human-imposed reading disconnected from the text’s intended meaning.
- Biblical Basis:
- Romans 5:14 – Adam is a type of Christ.
- 1 Corinthians 10:1–11 – Israel’s wilderness journey happened as examples (tupoi) for us.
- Hebrews 8–10 – The tabernacle, priesthood, and sacrifices were “copies and shadows” of heavenly realities.
“Typology is not our creative imagination—it is divine design, embedded in Scripture by the Holy Spirit.” — Kevin J. Conner, Interpreting the Scriptures
2. Examples of Major Biblical Types in PBC Teaching
PBC builds much of its teaching on the correspondence between Old Testament types and New Covenant realities:
- Adam → Christ (Last Adam who brings life — 1 Cor. 15:45)
- Noah’s Ark → Salvation in Christ (1 Pet. 3:20–21)
- Passover Lamb → Christ’s sacrifice (1 Cor. 5:7)
- Tabernacle → The Church and Christ’s body (Heb. 9:11; Eph. 2:21–22)
- Feasts of Israel → God’s redemptive timeline (Col. 2:16–17)
- David’s Kingdom → Christ’s eternal reign (Luke 1:32–33)
- Priesthood → Believers as a royal priesthood (1 Pet. 2:9)
3. Patterns in Scripture
- Definition: A pattern is a repeated structure or sequence in Scripture that reveals a principle of God’s dealings with humanity.
- Examples of patterns:
- Call → Covenant → Commission (seen in Noah, Abraham, Moses, the apostles)
- Promise → Problem → Provision (seen in Abraham’s journey, Israel’s exodus, the Church’s mission)
- Death → Burial → Resurrection (seen in Jonah, Joseph, Jesus, and believers’ spiritual transformation)
- PBC sees these patterns as discipleship blueprints for life and ministry.
4. Progressive Revelation
- Definition: The unfolding of God’s truth in stages, each covenant revealing more of His eternal plan.
- PBC emphasizes:
- God’s plan is revealed progressively, not all at once (Heb. 1:1–2).
- The Old Testament contains the “seed form” of truth, which grows into its full “tree form” in the New Testament.
- “The Old is the New concealed; the New is the Old revealed” (often cited by PBC faculty).
Example:
The promise of Genesis 3:15 (seed of the woman) → clarified in Abraham’s seed (Gen. 12:3) → narrowed to David’s royal seed (2 Sam. 7:12–16) → fulfilled in Jesus (Luke 1:31–33).
5. Christ-Centered Reading
- PBC insists that all Scripture points to Jesus (John 5:39).
- Every covenant, type, and pattern ultimately finds meaning in Him.
- This prevents typology from becoming self-centered moralism — instead, it keeps the focus on God’s redemptive work in Christ.
6. Implications for Teaching and Ministry
- Preaching: Scripture should be taught in its historical context but also unveiled in its Christ-centered fulfillment.
- Leadership Development: Patterns and types provide models for equipping leaders and training disciples.
- Worship: Understanding biblical patterns deepens our appreciation of Christ’s work and God’s faithfulness.
- Mission: Typology reinforces that God’s mission has always been to bless all nations through His covenant people.
Summary Table:
| Hermeneutic Element | Definition | Example | Fulfillment |
|---|---|---|---|
| Type | Historical person/event foreshadowing a future reality | Passover Lamb | Christ’s sacrifice |
| Pattern | Repeated sequence revealing a divine principle | Call → Covenant → Commission | Abraham, Moses, Apostles |
| Progressive Revelation | Gradual unveiling of truth | Seed of woman → Seed of Abraham → Seed of David | Jesus the Messiah |
VII. Kingdom Theology: Covenant as Government
PBC connects covenant with kingdom—God’s covenantal relationships establish His governmental order and kingly rule.
- Christ is the Davidic King (2 Sam. 7; Luke 1:32–33)
- The Church is God’s representative authority on earth (Matt. 28:18–20)
- Believers are ambassadors and heirs, living by New Covenant values (2 Cor. 5:20; Rom. 8:17)
The fivefold ministry (apostle, prophet, evangelist, pastor, teacher) is seen as part of the covenant structure to equip the Church for Kingdom work (Eph. 4:11–13).
For Portland Bible College (PBC), covenant is not just about relationship — it is also about government. In Scripture, covenants are the means by which God establishes His rule, delegates authority, and advances His Kingdom. The covenant is the relational bond, and the kingdom is the governmental expression of that bond.
This perspective bridges theology and mission: God enters into covenant to form a people, and through that people, He demonstrates His kingly rule on earth.
1. The Link Between Covenant and Kingdom
- Covenant establishes the King’s authority — When God makes covenant, He defines His rights over His people (“I will be your God”) and their responsibilities under His rule (“You shall be My people” – Jer. 31:33).
- Kingdom is the outworking of covenant loyalty — The people of the covenant live as ambassadors of the King, advancing His will (2 Cor. 5:20).
- Biblical Pattern:
- Abrahamic Covenant → Kingdom promised through his seed (Gen. 17:6)
- Davidic Covenant → Kingdom throne established forever (2 Sam. 7:13–16)
- New Covenant → Kingdom inaugurated through Christ (Luke 22:29–30)
2. Jesus: The Davidic King of the New Covenant
- Jesus fulfills the Davidic Covenant as the eternal King whose reign has no end (Luke 1:32–33).
- In the New Covenant, the King’s reign is:
- Present – Jesus rules now from the Father’s right hand (Acts 2:33–36).
- Progressive – The Kingdom expands as the gospel is preached (Matt. 24:14).
- Perfected – Full manifestation when Christ returns (Rev. 11:15).
PBC Emphasis: Kingdom is both “already” and “not yet” — already inaugurated in Christ’s resurrection, but not yet consummated until His return.
3. The Church as the Covenant Kingdom Community
- Identity: The Church is a royal priesthood (1 Pet. 2:9) — a covenant people with kingdom authority.
- Function: The Church is the embassy of the Kingdom, where the values, laws, and culture of the King are demonstrated on earth.
- Mission: As covenant representatives, we are called to disciple nations (Matt. 28:18–20), not just individuals — aligning societies with God’s will.
4. Covenant Authority in Ministry
In PBC’s ecclesiology, authority in the Church is covenantal:
- Delegated by the King: Spiritual authority flows from Christ to His apostles, prophets, evangelists, pastors, and teachers (Eph. 4:11–12).
- Grounded in Relationship: Leaders function in authority because they are in covenant with God and His people — authority without covenant relationship is illegitimate.
- Expressed Through Service: Kingdom leadership is servant leadership (Mark 10:42–45).
5. The Fivefold Ministry as Covenant Government
- Apostles – Establish covenant foundations and advance Kingdom mission.
- Prophets – Keep the covenant people aligned with the King’s voice.
- Evangelists – Call outsiders into the covenant community.
- Pastors – Shepherd covenant members in loyalty to the King.
- Teachers – Instruct in covenant truths and Kingdom principles.
PBC Insight: The fivefold ministry is not optional — it is God’s New Covenant design for maturing the Church and advancing His Kingdom.
6. Kingdom Mission Flowing from Covenant
- Blessing the Nations: God told Abraham, “In you all the families of the earth shall be blessed” (Gen. 12:3) — this is the heartbeat of Kingdom mission.
- Spiritual Conquest: Advancing the Kingdom means overcoming darkness (Col. 1:13–14), not by force but through Spirit-empowered witness.
- Cultural Transformation: Covenant people live out Kingdom values in every sphere — family, education, business, government — showing that Jesus is Lord over all.
7. Implications for the Church Today
- We serve under royal commission — every believer is sent as an ambassador.
- We must live as covenantally loyal subjects — obedience is a love response to the King’s covenant grace.
- We cannot separate church health from Kingdom mission — the local church is the base of Kingdom expansion.
- Leadership must be covenant-rooted — authority is relational, not positional.
Summary Table:
| Covenant Element | Kingdom Implication |
|---|---|
| Covenant promises | Define the King’s agenda |
| Covenant people | Become the King’s ambassadors |
| Covenant law | Shapes Kingdom culture |
| Covenant sign | Marks Kingdom citizenship |
| Covenant mediator | The enthroned King, Jesus |
| Covenant mission | Advance the King’s reign on earth |
VIII. Practical Implications of Covenant Theology at PBC
For Portland Bible College (PBC), covenant theology is not an abstract academic system — it is a blueprint for living as God’s people. It shapes how we understand salvation, how we live as the Church, and how we engage in mission.
Every practice of the Church — baptism, communion, leadership, discipleship, and outreach — is seen through the lens of covenant identity and kingdom purpose.
1. Baptism: Covenant Initiation
- Biblical Basis: Romans 6:3–4; Colossians 2:11–12; Acts 2:38
- In PBC’s view, baptism is not merely a public declaration — it is the New Covenant sign of initiation into the covenant community.
- In baptism, believers:
- Identify with Christ’s death, burial, and resurrection.
- Publicly declare their loyalty to the King.
- Are marked as members of His covenant people.
PBC Emphasis: Baptism is a covenantal act of obedience, not an optional ritual.
2. Communion: Covenant Renewal
- Biblical Basis: Luke 22:20; 1 Corinthians 11:23–26
- Communion is more than remembrance — it is a covenant meal where believers renew their commitment to Christ and to each other.
- It recalls:
- The covenant blood of Christ.
- Our unity as one body.
- The Kingdom banquet yet to come (Matt. 26:29).
PBC Insight: Communion is a participation (koinonia) in Christ’s body and blood — a tangible act of ongoing covenant faithfulness.
3. Discipleship: Covenant Formation
- Discipleship is the process of shaping covenant people into the likeness of the King.
- Covenant discipleship involves:
- Teaching believers the covenant story.
- Forming them in Kingdom character and culture.
- Training them in Spirit-empowered ministry.
Biblical Pattern: Call → Covenant → Commission (seen in Abraham, Moses, the apostles).
4. Leadership: Covenant Stewardship
- Leadership in the Church flows from covenant relationship with God and His people — it is not merely organizational authority.
- Covenant leaders:
- Shepherd the flock (John 21:15–17).
- Guard covenant faithfulness (Acts 20:28–31).
- Equip the saints for ministry (Eph. 4:11–12).
PBC Distinctive: Leadership is apostolic in nature — building according to God’s covenant pattern, not human preference.
5. Mission: Covenant Commission
- The Great Commission (Matt. 28:18–20) is a covenant mandate — the New Covenant people are sent to invite the nations into covenant with God.
- Mission is not a side activity; it is the outworking of covenant promises made to Abraham: “In you all nations shall be blessed” (Gen. 12:3).
PBC Vision: The Church exists not only to gather but to go — reproducing covenant communities in every culture.
6. Worship: Covenant Celebration
- Biblical worship is covenantal — it is a response to God’s covenant love and faithfulness.
- Worship renews our loyalty to the King, celebrates His covenant acts, and declares His reign.
PBC Practice: Worship is both personal and corporate, marked by the presence and power of the Holy Spirit.
7. Church Discipline: Covenant Accountability
- Discipline is not punitive but restorative — aimed at bringing covenant members back into right relationship with God and the body.
- Rooted in passages like Matthew 18:15–17 and 1 Corinthians 5, discipline protects the integrity of the covenant community.
8. Kingdom Culture: Covenant Lifestyle
- Covenant theology shapes a way of life, not just beliefs:
- Integrity in relationships.
- Generosity in stewardship.
- Justice and mercy in societal engagement.
- Humility and servanthood in leadership.
Summary Table:
| Practice | Covenant Meaning | Kingdom Impact |
|---|---|---|
| Baptism | Sign of covenant initiation | Marks entry into Kingdom citizenship |
| Communion | Meal of covenant renewal | Strengthens Kingdom unity |
| Discipleship | Covenant formation process | Produces mature Kingdom ambassadors |
| Leadership | Covenant stewardship | Builds healthy Kingdom communities |
| Mission | Covenant commission | Expands Kingdom influence |
| Worship | Covenant celebration | Declares and embodies the King’s reign |
| Discipline | Covenant accountability | Protects Kingdom integrity |
| Lifestyle | Covenant values lived out | Demonstrates Kingdom culture |
IX. Influences and Sources
Portland Bible College’s covenant theology was shaped in the unique environment of the Apostolic-Prophetic, Pentecostal-charismatic movement of the mid-to-late 20th century. It carries the Spirit-filled dynamism of the Latter Rain revival, the local church emphasis of the New Apostolic Reformation, and the systematic biblical teaching of pioneering leaders like Kevin J. Conner and Dick Iverson.
This blend created a theology that is covenantal, Christ-centered, Spirit-empowered, and mission-driven.
1. Theological Roots
- Biblical Theology Movement – A focus on the unity of the Bible’s story, read through the lens of progressive revelation and typology.
- Pentecostalism & Latter Rain Influence – Emphasis on Spirit baptism, spiritual gifts, and the fivefold ministry (Eph. 4:11–13) as essential for building the Church.
- Apostolic Local Church Vision – A conviction that healthy local churches, led by covenant-based leadership teams, are the primary agents of Kingdom expansion.
2. Primary Voices
Kevin J. Conner – The Covenants, Foundations of Christian Doctrine, Interpreting the Scriptures, The Church in the New Testament
- Provided the theological framework for PBC’s covenant teaching.
- Known for his structured, diagram-rich approach to Scripture, heavy use of typology, and emphasis on the unity of the biblical story.
Dick Iverson – Present Day Apostles
- Founder of PBC and Bible Temple (now City Bible Church / Mannahouse).
- Brought the local church and apostolic governance emphasis into PBC’s covenant worldview.
Frank Damazio – The Making of a Leader, Strategic Church
- Developed leadership and church growth applications of covenant and kingdom principles.
3. Comparison with Other Covenant Frameworks
| Feature | PBC Covenant Theology | Reformed Covenant Theology | Classic Dispensationalism |
|---|---|---|---|
| View of Israel & Church | Distinct but interconnected; one plan in Christ with ongoing role for Israel | Church is the “new Israel”; no future national role for ethnic Israel | Totally separate peoples and destinies |
| Covenant Structure | Seven major historical covenants + Eternal Covenant | Three theological covenants: redemption, works, grace | Seven dispensations; covenants secondary |
| Hermeneutics | Heavy use of typology, progressive revelation, Christ-centered reading | Christ-centered, historical-redemptive, minimal typology | Literal-historical reading, minimal typology |
| Holy Spirit | Spirit baptism and gifts as normative for all believers | Spirit indwells all believers; no separate baptism in Spirit | Spirit baptism unique to Church Age |
| Fivefold Ministry | Ongoing and essential for New Covenant Church health | Offices reduced to pastor/teacher/elder | Varies, often non-apostolic governance |
| Kingdom | Already–Not Yet; advancing through Church | Already–Not Yet; often more spiritually interpreted | Mostly future Millennial reign |
| Mission | Kingdom expansion through covenant communities | Mission as gospel proclamation and discipleship | Mission as evangelism before rapture |
4. PBC Distinctives
- Integration of Covenant and Kingdom – Covenant is the relational foundation; Kingdom is the governmental expression.
- Spirit-Empowered Ecclesiology – Fivefold ministry and spiritual gifts are part of God’s covenant order for the Church.
- Typological Richness – Old Testament types, patterns, and symbols are central in teaching and preaching.
- Local Church Priority – Believers grow best within strong covenant communities under godly leadership.
- Global Apostolic Vision – The covenant people are commissioned to plant and strengthen churches in every nation.
5. Key Takeaway
PBC’s covenant theology is not designed merely for academic debate — it is practical theology for building Spirit-filled, Christ-centered, missional churches. It connects the biblical storyline, the power of the Spirit, and the mandate of the Kingdom in a way that equips leaders to disciple nations.
“The Bible is a covenant book, revealing a covenant God, who calls a covenant people to fulfill His covenant purpose in the earth.” — Kevin J. Conner
Conclusion: Covenant as the Backbone of Biblical Revelation
Covenant is not merely an Old Testament concept—it is the language of God’s love, the structure of His kingdom, and the invitation into His eternal purpose.
As we walk in the New Covenant, we are not just recipients of grace—we are participants in God’s unfolding story. We are heirs of promise, builders of His house, and carriers of His Spirit. So let us live as covenant people—rooted in Christ, empowered by the Spirit, and committed to advancing His Kingdom on earth as it is in heaven.
PBC’s Covenant Theology presents the Bible as a divinely ordered, covenantal story pointing to Christ and fulfilled in the Spirit-empowered Church. It integrates:
- Typological interpretation
- Kingdom authority
- Apostolic leadership
- Spirit-filled living
It’s both theological and practical—providing a lens not just to understand Scripture, but to shape church life, discipleship, and ministry with clarity and purpose.
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