The New Diatheke which is in operation today is described as being an "eternal" diatheke (Heb.13:20).

The word "eternal" is translated from the Greek word aionios, and that word means "without end, never to cease, everlasting" (Thayers Greek English Lexicon).

The New Covenant promised to Israel is described as being "everlasting": "And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me" (Jer.32:40).

The question that concerns us is whether or not this "everlasting covenant" can come to an end. If it can then it is obvious that the "eternal diatheke" of Hebrews 13:20 is not the same New Covenant promised to the nation of Israel.

Craig A Blaising acknowledges that both Charles Ryrie and John Walvoord believe that the "everlasting" promises in regard to things in the "earthly" sphere will come to an end. He says that both these men "claim that promies about an earthly kingdom forever do not really mean 'forever.' Or, they say that they only apply to time and history such that when time and history have come to an end and give way to a timeless eternity, then the 'everlasting' promises, which only apply to time and history, will be considered as having been fulfilled" (Blaising & Bock, Progressive Dispensationalism [Grand Rapids: Baker Books, 1993], p.32).

Blaising continues, writing that "at the end of the Millennium, Walvoord sees the earthly (Davidic) kingdom coming to an end. The universal and spiritual kingdoms will be united forever. Although he sometimes uses the new earth language of Revelation 21, Walvoord makes a radical distinction between the millennial and eternal states. He does not relate the everlasting promises of Old Testament hope to this eternal state, but sees them fulfilled in the Millennium. In fact, Walvoord is insistent that they 'cannot' be fulfilled on the new earth. This is due to the 'radical differences' between the two states, such that the latter does not possess the conditions for the fulfillment of these promises" (Ibid., p.43-44).

Is there any basis that supports the claims of Ryrie and Walvoord that the "everlasting" promises in reference to the earthly kingdom can come to an end? Let us look at the follwing prophecies that are describing the earthly kingdom and Israel's New Covenant:

"And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore" (Ez.37:25-26).

Here the words "everlasting" and "for evermore" are translated from the Hebrew word 'owlam. The word does not always refer to an endless time. When that word is used as referring to the future, as at Ezekiel 37:26, then the meaning of that word is "defined by the nature of the thing itself": "It more often refers to 'future time,' in such a manner, that what is called 'terminus ad quem,' it is always defined by the nature of the thing itself" (Geseniu's Lexicon).

The context in which the word 'owlam is found determines the length of the “age” to which it refers. For instance, consider the following verse:

"And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever ('owlam)" (Ex.21:5-6).

Here it is said that if a servant desires to stay with his master for the rest of his life then "he shall serve him for ever." By the context we can understand that the servent will not serve his master for eternity or for an endless amount of time but instead for the remainder of his life.

With these facts in mind let us look at the following verses again: "And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting ('owlam) covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore ('owlam)" (Ez.37:25-26).

The context in which 'owlam is used determines the length of the "time" in question. In this case the length of the time being referred to is in regard to the time when the Lord will set His sanctuary among the children of Israel in the land which was given to Jacob. The "terminus ad quem" is thus defined as when the Lord will no longer set His sanctuary in the midst of His people in the land which He gave to Jacob.

The Scriptures do reveal that at some point in time the present earth and heavens will be destroyed: "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved...Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet.3:10-11, 13).

David L. Turner writes that "The vivid language of incineration presented here should not be taken as a total annihilation of the present universe because there is no corresponding picture of the creation exnihilo of the new heavens and earth" (Blaising & Bock, Dispensationalism, Israel and the Church, p.274).

Evidently Turner is unaware of the following "corresponding picture of the creation exnihilo": "And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest" (Heb.1:10-11).

Despite the fact that the words "perish" and "disolved" are used Turner says that the verses from the third chapter of 1 Peter are merely speaking of a purification and renovation of the earth: "As the flood of Noah's day purified the old earth and prepared it for noah's family, so eschatological fire will radically purify the present universe from the effects of sin and renovate or transform it so that it will be a suitable dwelling for the returning Lord and his people (vv. 5-7)" (Ibid.).

The Apostle John was given a vision where he was given a glimpse of the eternal state: "And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb...And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him" (Rev.22:1,3).

This will be the dwelling place of the saved in the eternal state. Will this dwelling place be on the earth or in heaven? There seems little doubt that all of the saved will indeed spend eternity in heaven. Paul reveals that the citizenship of the Christian is a heavenly one: "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ" (Phil.3:20; NIV).

Paul also says that the Christian's "home" is with the Lord in heaven: "We are confident, I say, and would prefer to be away from the body and at home with the Lord" (2 Cor.5:8; NIV).

Since the Christian's citizenship is in heaven it is inconceivable that the Christian will spend eternity in any other place than heaven, the abode of God. The author of the book of Hebrews speaks the faith of Noah, Abraham and Sarah and then says:

"These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city" (Heb.11:13-16).

While on the earth the saints spoken of here are said to be "strangers and pilgrims." The Greek word translated "stranger" means "a foreigner" and the Greek word translated "pilgrim" means: "in the NT metaph. in reference to heaven as the native country, one who sojourns on earth" (Thayer's Greek English Lexicon).

Surely the saints of all ages will spend eternity in the place of their citizenship or else we must believe that throughout eternity all of God's saints will be strangers and pilgrims and away from their place of citizenship.

Ryrie and Walvoord are right when they say that some of the "everlasting" promises and covenants spoken of in the OT only apply to time and history and when time and history have come to an end and give way to a timeless eternity then those 'everlasting' promises and covenants will cease. That means that Israel's "everlasting" New Covenant will end and therefore it is not the same "eternal" diatheke of Hebrews 13:20.

That also means that there is a New Diatheke promised to Israel and there is also a New Diatheke that is in force today.