Sound of Grace, Issue 199, July-August 2013

It is good for the heart to be strengthened by grace Hebrews 13:9
I s s u e 19 9 Ju l y-Au g u s t 2 013
Christ, Our New Covenant High PriestPart 6

Melchizedek is one of the most mysterious persons in all of Scripture. He seems to come from nowhere, makes one brief appearance, and then totally disappears without leaving a forwarding address. His whole history is recorded in three verses in the Old Testament Scriptures:
And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all (Gen.14:18-21).
In This Issue
Christ, Our New Covenant High Priest Part 6 John G. Reisinger The New Heart, The New Covenant, and Not So New Controversies: A Critique of the Modern "Grace Movement" Part 3 of 3 Dr. J. David Gilliland Galatians 6:15-16 A. Blake White Biblical Worship - Revelation 4 Steve West A Study of New Covenant Theology, Part 2 of 4 Kevin P. McAloon 1
John G. Reisinger
3 5 7
David makes the only other reference to Melchizedek in the Old Testament Scriptures. David, speaking prophetically, ties Melchizedek to the coming Messiah:
ReisingerContinued on page 2
The New Heart, The New Covenant, and Not So New Controversies: A Critique of the Modern Grace Movement Part 3 of 3
2012 Providence Theological Seminary Doctrinal Conference
Dr. J. David Gilliland
The Specific Characteristics of the Grace Movement: #4 The Conflation of Justification and Sanctification One of the results if not the intended purpose of conflating sanctification and justification is to minimize or reject the intentionality of the regenerate human will. Even though no reformed Protestant that I am aware of has ever denied that true obedience in the believer is ultimately the Spirits work, what is being assumed at least implicitly is that any intentionality in response to a written commandment, principle, or precept (Old or
New Testament) is tantamount or equated with fleshly obedience to a written code. The way to avoid this, in the minds of many, is to recognize a new kind of obedience, either performed subconsciously by the Spirit or synonymous with the Spirit himself. As I interact with several writers illustrating this error (their quotes in italics), note how the doctrine of sanctification and the volitional acts of believers is being conflated with the work of God in forensic justification, even to the exclusion of the means of the written word. Steve Brown, a professor at Reformed Theological Seminary wrote, In the case of our sin, God resolved the problem by sending his Son to die on a cross as our redeemer. If we could be GillilandContinued on page 16
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ReisingerContinued from page 1
The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek (Ps.110:4).
Nothing else is recorded about this mysterious person in the Old Testament Scriptures. The Jewish commentators take little note of Melchizedek in all of their writings. The writer of the Book of Hebrews sees Melchizedek as one of the most important persons in the Old Testament Scriptures. Actually he is shown to be a greater person than even the patriarch Abraham. Melchizedek is also seen as the ultimate proof that our Lord is not only a true high priest, but he is a much greater high priest than was Aaron. Melchizedek thus becomes an extremely important man in the New Testament theology of fulfillment. There is a sense in which this mysterious man is the bridge between the two testaments. Melchizedek is the clear proof that the Old Covenant made with Israel at Sinai was an inferior and temporary arrangement that has been replaced by a new arrangement that is in reality older than the Mosaic covenant. The message taught in Hebrews concerning Melchizedek leaves the wavering Jews without any excuse for even thinking about going back to Judaism. Hebrews introduces Melchizedek to the New Testament.
As he saith also in another place, Thou art a priest for ever after the order of Melchizedek (Heb 5:6)
July-August 2013 The Jews reluctance to hear about Melchizedek is at the heart of understanding the book of Hebrews. The exposition of the Melchizedeks role in redemptive history establishes the biblical relationship between the Old and New Covenants. The truth the Jews were not interested in hearing is the very foundation of our hope, as Gentiles, in Christ as the true Messiah. We will come back to this point in a moment and show that the book of Hebrews is a masterpiece of biblical exegesis. I used to say; You could read those three verses about Melchizedek in Genesis 14 a million times and never come up with the theology of the book of Hebrews. Since learning New Covenant theology I can see how wrong I was. Anyone using New Covenant principles of exegesis will come to the same conclusions as this writer to the book of Hebrews. That is why the rabbinical writers are not interested in discussing Melchizedek. They can see where it leads and how clearly and thoroughly it ends the Old Covenant religion of Judaism it had established. We will come back to this after we demonstrate the importance of this mysterious person called Melchizedek. Melchizedek Is a Type of Christ First of all, we must realize that Melchizedek is a biblical type of Christ. A type is an Old Testament person or event that gives us a picture of a New Testament truth. A type usually foreshadows the person or work of Christ. The bronze serpent that Moses had placed on a pole was a type of Christ being lifted up on the cross to bear our guilt. This is not just our idea, but it is specifically set forth in the New Testament Scriptures:
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up ( John 3:14).
Issue 199
Sound of Grace is a publication of Sovereign Grace New Covenant Ministries, a tax exempt 501(c)3 corporation. Contributions to Sound of Grace are deductible under section 170 of the Code. Sound of Grace is published 10 times a year. The subscription price is shown below. This is a paper unashamedly committed to the truth of Gods sovereign grace and New Covenant Theology. We invite all who love these same truths to pray for us and help us financially. We do not take any paid advertising. The use of an article by a particular person is not an endorsement of all that person believes, but it merely means that we thought that a particular article was worthy of printing. Sound of Grace Board: John G. Reisinger, David Leon, John Thorhauer, Bob VanWingerden and Jacob Moseley. Editor: John G. Reisinger; Phone: (585)3963385; e-mail: reisingerjohn@gmail.com. General Manager: Jacob Moseley: info@newcovenantmedia.com Send all orders and all subscriptions to: Sound of Grace, 5317 Wye Creek Drive, Frederick, MD 21703-6938 Phone 301473-8781 Visit the bookstore: http://www. newcovenantmedia.com Address all editorial material and questions to: John G. Reisinger, 3302 County Road 16, Canandaigua, NY 14424-2441. Webpage: www.soundofgrace.org or SOGNCM.org Scripture quotations marked (NIV) are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION Copyright 1973, 1978, 1984 by International Bible Society. Used by Permission. All rights reserved. Scripture quotations marked NKJV are taken from the New King James Version. Copyright 1982 by Thomas Nelson, Inc. Used by Permission. All rights reserved. Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version, copyright 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved. Contributions Orders Discover, MasterCard or VISA If you wish to make a tax-deductible contribution to Sound of Grace, please mail a check to: Sound of Grace, 5317 Wye Creek Drive, Frederick, MD 21703-6938. Please check the mailing label to find the expiration of your subscription. Please send payment if you want your subscription to continue$20.00 for ten issues. Or if you would prefer to have a pdf file emailed, that is available for $10.00 for ten issues. If you are unable to subscribe at this time, please call or drop a note in the mail and we will be glad to continue Sound of Grace free of charge.
The writer quickly notes an important bit of information about the attitude of the Jews toward Melchizedek. They did not like to hear about this mysterious person.
Called of God an high priest after the order of Melchizedek. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing (Heb.5:19, 11).
As we read the Old Testament Scriptures we will often see things that clearly remind us of something
Issue 199
July-August 2013
Galatians 6:15-16
A. Blake White
For neither circumcision counts for anything, nor uncircumcision, but a new creation. them, and upon the Israel of God.
Verse 15 grounds verse 14. We should boast only in the cross because (gar) neither circumcision nor uncircumcision counts for anything but new creation counts for everything.1 In this verse, we find the reason for Pauls writing. We have an inclusio here with Galatians 1:4. Christ delivered us from the old age (creation) and inaugurated the new creation (age). The cross, as the pivot-point of the ages, and the new creation are bound together. Circumcision, as part of the old covenant, is part of the old age. Schreiner writes, Eschatology, then, plays a vital role in Galatians, for the Judaizers were attached to the old age and failed to see that the new had come.2 The phrase neither circumcision nor uncircumcision counts for anything occurs earlier in Galatians as well as in 1 Corinthians:
For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. (Gal. 5:6) For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. (1Cor. 7:19)
This rule (kann) here is the rule of the new creation: neither circumcision nor uncircumcision matters only the new creation matters. The verb for walk (stoich) here is the same one used in Galatians 5:25 for keeping in step with the Spirit. To keep in step with the Spirit is to keep in step with the rule of the new creation.3 This is not surprising since, as we have seen, the Spirit is the gift of the new age. Isaiah 32:12-18 says,
Beat your breasts for the pleasant fields, for the fruitful vine, for the soil of my people growing up in thorns and briers, yes, for all the joyous houses in the exultant city. For the palace is forsaken, the populous city deserted; the hill and the watchtower will become dens forever, a joy of wild donkeys, a pasture of flocks; until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. And the effect of righteousness will be peace, and the result of righteousness, quietness and trust forever. My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places.
Page 3 read, Peace be upon the new creation people (i.e., the church) and peace also be upon ethnic Israel. Not a chance. This would turn the argument of the entire letter on its head. He has labored over the last six chapters to show that there is no distinction between Jew and Gentile in Christ. To bring a distinction into the letter at its close would utterly confuse his readers. The NIV is better on this verse, translating the kai as explicative: Peace and mercy to all who follow this rule to the Israel of God. Clearly he is referring to the church here, which consists of Jews and Gentiles who trust Christ.4 We have seen this perspective in Pauls other letters:
Romans 2:28-29 - For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. Philippians 3:3 - For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.
We also see this theology elsewhere in Galatians:

3:7 - Know then that it is those of faith who are the sons of Abraham. 3:29 - And if you are Christs, then you are Abrahams offspring, heirs according to promise. 4:28 - Now you, brothers, like Isaac, are children of promise. 4:31 - So, brothers, we are not children of the slave but of the free woman. 6:16 - And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. 4 John Barclay, Obeying the Truth, 98; Longenecker, Galatians, 297-99; O. Palmer Robertson, The Israel of God (Phillipsburg, NJ: P&R Publishing, 2000), 40-46.
WhiteContinued on page 8
The old distinctions no longer hold up. What matters is faith working through love, keeping the commandments of God, and the new creation!
16 And as for all who walk by this rule, peace and mercy be upon 1 The TNIV translates this verse as Neither circumcision nor uncircumcision means anything; what counts is the new creation. 2 Schreiner, Galatians, 350.
When the Spirit is poured out from on high, the wilderness will become a fruitful field. The old creation will become new. It will be a place of justice, righteousness, and peace. Israel will abide in a peaceful habitation on the new earth. Peace and mercy be upon those who follow this (houtos) rule. The phrase, and ( kai) upon the Israel of God has proved to be controversial, but it shouldnt be. Is Paul referring to two different groups here? So it would
3 Ibid.
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about Christ, and we call this a type of Christ. However, a biblical type of Christ will always have a reference in the New Testament Scriptures that informs us what the type in the Old Testament Scriptures means. John 3:14 proves that Numbers 21:8 is to be understood as a type of Christs atoning work. Jonah being in the whales belly is specifically mentioned in the New Testament Scriptures as a type of Christs burial and resurrection. The lambs slain by the Old Covenant priests were types of Christ, the true Lamb of God. John 1:29 states this clearly. Hebrews 7:1-3 tells us that the Melchizedek mentioned in Genesis and Psalms is a type of Christ as our High Priest. Types are very limited in their use in that they give us only a very small aspect of the thing which they typify. For instance both Aaron and Melchizedek are types of different aspects of Christs high priestly work, but in Hebrews 7:1-10 the writers whole point is to show how totally inferior Aaron is to Melchizedek even though Aaron is a true type of Christ. Sometimes a type of Christ will only show one particular thing about him or his saving work. The first thing to understand is that Hebrews 7:3 is clearly stating that Melchizedek is a type of Christ. Melchizedeks Identity - Who, or What, Is He? Some commentators believe Melchizedek was an angel, others that this was a pre-incarnate appearance of Christ on earth, and still others insist that Melchizedek was a real historical man. The evidence of the latter seems to me to be conclusive. First of all, Melchizedek is said to be made like the Son of God (Heb 7:3). The writer would not say that if Melchizedek was in reality the Son of God but merely like him. Secondly, one of the specific requirements for anyone being a high priest was that the individual had to be a true human
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For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins (Heb.5:1).
The whole argument of Hebrews 4:14-16 is designed to prove that the humanity of Christ is the foundational truth that gives us the courage to come to him with absolute assurance that he understands us and can help us. It can be argued that if Melchizedek is not a real human being, then he lacks the essential qualifications of being a high priest. If Melchizedek is in reality Christ himself, then there is no legitimate human priesthood after the order of Melchizedek. However, the most important reason for believing Melchizedek is a real human being is the point the writer is proving by associating Melchizedek with Christ as a High Priest. We will have to wait until later to lay this point out in detail. For now, remember that the writer of Hebrews is showing that the New Covenant believer not only has a real High Priest, but our high priest is of an order that predates the Levitical priesthood. In fact, both Aaron and Abraham, the patriarch himself, paid tithes to a priest in the same order as our High Priest. More later! I am sure many will ask, But how do you understand the language used in Hebrews 7:3. Those things can only apply to Christ. Let us look at the text carefully.
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually (Heb 7:3).
Issue 199 Levitical priest, then Christ is totally different than the Levitical priesthood, and he is like the Melchizedek priesthood. If this verse is comparing Melchizedek the man to Jesus the man then the words cannot possibly describe our Lord. Jesus, the man, had a mother, and his beginning of days or birth is one the most clearly established facts in historywe celebrate it at Christmas time. His end of days is a public event that actually took place in history. Besides all of that, the two genealogies of Christ are carefully traced in the New Testament Scriptures. The man, Jesus, has a clear and recorded genealogy. Lets look at the things in the text one at time. First of all, ancestry was a big deal at that point in history. It meant everything in the Levitical order of priests. An event in the time of Ezra proves this point.
And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim (Ezra 2:61-63).
These priests were considered polluted and were not allowed to function until a testimony from God verified their heredity. Secondly, the whole tribe of Levi was assigned to do the work of the Tabernacle. They alone were allowed into the Holy Place. Everyone else was shut out, or they would be put to death.
And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the chilReisingerContinued on page 6
The writer is not comparing two men but two kinds of priesthood. This fact unlocks the meaning of the passage. All of the things said about Melchizedek are exactly opposite of the Levitical priests. When we compare Melchizedek as a priest to a
Issue 199
July-August 2013
Biblical Worship: Revelation 4

Steve West
The fourth and fifth chapters of Revelation are as beautiful as any work of literature ever written. They are exquisite in literary quality and dramatic presentation. Revelation 4 and 5 reaches a high stylistic ideal and yet also contains incredible substance. It delights and satisfies intellectually, emotionally, and spiritually. Like any true artistic masterpiece, it does not get exhausted by careful study and meditation; on the contrary, it inspires greater wonder. These two chapters are so loaded with theological and biblical riches that it is hard to know where to begin. Reading them is not like going to a quarry to dig out some hidden gems: it is more like being thrown into a kings treasure room where you are instantaneously surrounded by so much wealth you dont know where to focus first. Systematic theology finds in Revelation 4 and 5 statements about Gods character, the nature of Christ, soteriology, and much more. When viewed through the lenses of biblical theology and canonical development, these chapters present the fulfillment of so many themes they can hardly begin to be stated. For pastors, these chapters provide a host of practical opportunities in church ministry. To name just a few: giving people exposure to the atmosphere of Gods throne room; showing people how to spot biblical allusions and how important antecedent Scriptures are; introducing the apocalyptic genre; helping people see they can understand at least some parts of Revelation; instructing people about worship (and much more). In my judgment, these chapters can be used to get people to think about Revelation properly. It is a celebration of the victory of God through Jesus Christ. It is compelling and thrilling to all Gods children and leaves them rejoicing in worship. Since there is so much that could be said about these chapters, I am going to constrain myself to three major points spread out over two articles, each of which corresponds to one of the first three songs offered in the heavenly throne room. It is also worth noting that each of the points made concerns worship. The focus is intentionally on what these three songs teach us about worshipping God. Before addressing these points, however, a light sketch of the chapters will be helpful. (Of course, it is really necessary that you read these chapters in full before finishing this article. You would also benefit from reading Isaiah 6, Ezekiel 1, and Revelation 1.) John is in exile on the island of Patmos. He has had a most amazing vision of the risen Christ (Rev. 1) and is now being called up in the Spirit to see what is happening in heaven itself (4:1-2). The first thing he sees is a throne: the significance of this cannot be exaggerated. Gods sovereign kingly reign is the first thing pressed upon John. Around the throne there is a storm, indescribable light, a rainbow, the Spirit, cherubim, angelic rulers, and a great sea of glass. The overall picture is a composite of Isaiah 6 and Ezekiel 1 (which themselves carry lots of connections with other biblical motifs and passages). Even though John has been invited to come up to heaven by Jesus and his vision is in the Spirit, the throne room of God is not an inviting place. It is surrounded by obstacles and mighty guardians who see everything. The One who sits on the throne cannot be
Page 5 flippantly approached, or the penalty will be death. All the attendants of his court exist to ceaselessly praise him, honoring him and worshiping him with all they are and have. John notices that there is a scroll in the right hand of him who sits on the throne, but nobody is worthy to take it or open it (opening it actualizes its contents and brings them to pass). John is so moved by this that he weeps and weeps. But an angel tells him to stop weeping; there is one worthy, promised in Scripture, the Messiah, the Lion, and the Lamb. He takes the scroll (in going to the throne, he does what no other being can do) and the heavenly court explodes in worship. The worship of the Lamb radiates out in concentric circles, moving to include all angels, then further extending to include all of creation. It is beyond jubilant. In the sequence of the vision, before John notices the scroll and before the appearance of Christ, the Father is still being continuously praised in glory. The first song we hear is in 4:8c: Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come. This particular hymn is chanted by the four living creatures. The first part, of course, is the same thing that was being said to God in Isaiah 6:3. Revelation 4 tells us that the creatures praise God this way day and night, and given that John lives centuries after Isaiah, this chorus of praise has been offered to God over and over and over again. Although a great deal could be said about the significance of the specific content of this hymn, only a general point will be made. Holiness and Gods existence (who was, and is, and is to come) refers to his very essence or nature. To ascribe transcendence to God (i.e., holy) and to praise his everlasting, eternal nature is to simply praise God for who he is. I believe that is very simple yet deeply
WestContinued on page 14
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dren of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their priests office: and the stranger that cometh nigh shall be put to death ( Num. 3:9-10).
Jesus himself could not have ministered in the priestly temple service since he was not a Levite. Remember that God killed Nadab and Abihu, the two sons of Aaron, for daring to perform unauthorized ceremonies in the Holy Place. Thirdly, all priests were Levites but not all Levites were priests. Most of the Levites waited on the sons of Aaron. Only the sons of Aaron were priests, and the rest of the Levites took care of the Tabernacle, the grounds, and any other work associated with the Tabernacle. The priests began their priestly functions at age thirty, and they retired at age fifty.
From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. This shall be the service of the sons of Kohath [the linage of Aaron] in the tabernacle of the congregation, about the most holy things (Num. 4:3-5).
July-August 2013 never born, or that he never died (Jesus was born and he died); rather, Melchizedeks priesthood had no time or age restrictions. He abideth a priest (not a man) continually (not eternally) which means his priesthood did not, like the elliptical priesthood, end when he was fifty years old. Melchizedek became a priest by Gods sovereign appointment with no reference at all to genealogy, and he continued in a perpetual priesthood as long as he lived. So does our High Priest, and since he truly does live forever to make intercession for us, we too will live forever. It is significant that Melchizedek was both a king and a priest. Under the Law of Moses this was not allowed. But Christ, like Melchizedek, is both King and Priest. Zechariah 6:12-13 clearly foretold that the Messiah would be both King and Priest. It is also clear from the titles given to Melchizedek that he is a type of Christ. He is King of Righteousness and King of Peace. It is only at the cross that these two things meet (see Psalm 85:10). John 3:16 is text that declares both Gods holy love and his holy wrath. His holy love gave his Son up to the death on the cross. Gods giving his Son up to death on the cross made his love possible. The cross satisfied Gods righteousness. Understanding the fact that God is satisfied with Christs atonement is what gives us assurance that we are acceptable in Gods sight. We are just as acceptable to God as is his son. Notice the correct order. Righteousness is the only foundation for true peace. We can only be satisfied when we are acceptable with God as we see ourselves united to Christ in his death, burial and resurrection. In one sense, it is surprising that Jewish writers say so little about Melchizedek. You would think they would love to be intrigued with the obvious obscurity of these few verses.
Issue 199 The writer of the book of Hebrews builds the whole authority for Christs ministry as High Priest on the three verses from Genesis and the one verse in the Psalms. Why Is Melshizedek So Important? Hebrews 7:4 raises and answers that very question. The main purpose of this section in Hebrews is not to show that Melchizedek is greater than Aaron. It does that very clearly, but it does it in a way designed to show that Melchizedek is also greater than Abraham himself. The main purpose of the writer of Hebrews in this section is to show that the gospel of grace not only predates both Moses and Aaron, but it also predates the patriarch Abraham himself. The religion that we espouse was in existence long before Israel and Judaism existed. The gospel of sovereign grace is not integrally connected to anything that is Jewish. This is a masterful argument, and we will come back to it later. What is essential to see at this point is that everything in the Old Covenant, including the basic covenant document itself, is finished, and in each case something much better has taken its place.
Aarons sons did not begin their life at age thirty, but they did begin their priestly work at age thirty, and they ended that work at age fifty. The significance of the words in the beginning of Hebrews 7:3 is not that Melchizedek, like Jesus, had no father, no mother, and no human descent. That could not be true as we have just demonstrated. The writer is saying, Melchizedek is a priest of an order where natural descent has nothing at all to do with his being a priest. Melchizedek is a priest by virtue of his own person and by Gods sovereign calling. The Levitical restrictions have no more to do with Melchizedek than they have to do with Christ. The later part of the verse is not saying that Melchizedek was
1:1 Christ is superior to all of the Old Testament prophets - 1:1-3

1:4 Christ is superior to the Angels - 1:4-2:18 3:3 Christ is superior to Moses 3:1-6 4:8, 9 Christ is superior to the Sabbath - 4:1-11 4:8, 9 Christ is superior to Joshua - 4:1-11 8:6 Christ is superior to Aaron 4:14-10:25 The Jew might be ready to respond, Yes, but what about our father Abraham? Where is it claimed that Christ was greater than Abraham?
Issue 199
A STUDY OF NEW COVENANT THEOLOGY Part 2 of 4

Kevin P. McAloon
Jesus Christ and his New Testament are the apex of Gods revelation, then we ought to read the earlier parts of Scripture in their light.4 Although not generally encouraged by many Old Testament academics, this is just one of many principles we hold in common with Carson, who could not agree more with this position when he says: those who come to the OT with a hermeneutical key that fails to look for Christ everywhere are to that extent unbelievers. Whether it is in the name of quite literal interpretation or in the interest of having a complete ethical system beforehand, it is an act of blindness not to allow the Lord Jesus to have the final word. He fulfills it all.5 This being the case, NCT begins with the New Testament texts and looks back to prior revelation underneath their light. We believe that approaching Scripture vice versa will lead to unnecessary errors such as those aforementioned in the introduction. For instance, Reisinger points out that neither the Covenantal nor Dispensational systems can faithfully take Paul seriously in his discussion regarding Abrahams true spiritual heirs in Romans 9:6-8. They both take Genesis 17:7-8 at face value and apply the promise to a tangible physical seed, resulting in either making unregenerate children of Christian parents part of the Abrahamic Covenant, or a sharp separation between the plans of God with Israel and the
4 Wells and Zaspel, 1. 5 D.A. Carson, The Gospel According to John (Grand Rapids: Eerdmans, 1991), 263; in Wells, Priority of Jesus Christ, 70.
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PROLEGOMENA: PROGRES SIVE REVELATION AND NEW COVENANT HERMENEUTICS The first aspect of NCT that is important for understanding its approach to all of these matters is its source of authority. Although all believers within the true Protestant tradition profess to sola scriptura, NC theologians stress the fact that the specific texts of Scripture are the one source of absolute truth upon which to build all presuppositions.1 It is also important to keep in mind that this special revelation of God has been revealed progressively.2 The Bible was progressively revealed over a period of time culminating in the ultimate revelation of Jesus Christ, who then sent his representatives to preach his gospel and write his final word to man.3 This is the emphasis throughout the inspired letter to the Hebrews, whose author introduces his letter by saying, God, who at various times and in various ways spoke in time past to the fathers by the prophets [Old Testament], has in these last days spoken to us by his Son [New Testament], whom he has appointed heir of all things, through whom also he made the world (Heb. 1:1-2 NKJV). This is the heart of NCT, whose theologians argue that if
1 Reisinger, Abrahams Four Seeds, i-iv, 110; and Wells and Zaspel, 22. 2 Interestingly, this includes Gods moral law as well. See section III: The Law. 3 Among the plethora of arguments from both NC and non-NC theologians, see Fred Zaspel, A Brief History of Divine Revelation, in Wells and Zaspel; and chapters 2, 3, and 5 in Tom Wells, The Priority of Jesus Christ (Frederick, MD: New Covenant Media).
Kevin recently graduated from Southeastern Baptist Theological Seminary, and is currently meeting with some believers seeking God to raise a church in Carmel, NY. His heart is for the further reformation of Christ's Church back to New Covenant power and purity, and truly believes that New Covenant Theology and many of the churches espousing it are God's blessing in this generation towards that end. While avoiding formal denominational affiliation, Kevin craves and welcomes all open hearted fellowship with devout brothers and sisters in Christ. He and his group covet your prayers. You are invited to contact him at kevin.mcaloon@ gmail.com
church. In reality, both systems end up with a hermeneutic that makes the OT interpret the NT.6 This is just one example of how such a method is both unapostolic and dangerous. Wells agrees, reiterating that we must not create problem texts in the New Testament by giving the Old Testament logical priority over the New. On the contrary, we must read the Old in light of the New, so that the Lord Jesus has the first and the last word.7 Although I have not seen many NC theologians use the term, we hold to a form of sensus plenior, in that with newer revelation we are now able to look back and find deeper and fuller meanings of various texts. Reisinger says that we can only know what Abraham understood by what the Holy Spirit has revealed to us in the
6 Reisinger, Ibid., 99. 7 Wells, Ibid., 71.
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WhiteContinued from page 3
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LORD of hosts in the land of Egypt. When they cry to the LORD because of oppressors, he will send them a savior and defender, and deliver them. And the LORD will make himself known to the Egyptians, and the Egyptians will know the LORD in that day and worship with sacrifice and offering, and they will make vows to the LORD and perform them. And the LORD will strike Egypt, striking and healing, and they will return to the LORD, and he will listen to their pleas for mercy and heal them. In that day there will be a highway from Egypt to Assyria, and Assyria will come into Egypt, and Egypt into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth, whom the LORD of hosts has blessed, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.
As Luther put it, In effect Paul is saying, The Israel of God are those who, along with faithful Abraham, believe the promises of God offered in Christ, whether they are Jew or Gentiles, and not only those who are physically descended from Abraham, Isaac, and Jacob.5 Long before Luther, Justin Martyr (100-165) wrote, We have been led to God through this crucified Christ, and we are the true spiritual Israel, and the descendants of Judah, Jacob, Isaac, and Abraham.6 It is important to note, though, that this vision of Gentiles being included in Israel is not new to the New Testament. Paul isnt making this up. For instance, Isaiah 19:16-25 says,
In that day the Egyptians will be like women, and tremble with fear before the hand that the LORD of hosts shakes over them. And the land of Judah will become a terror to the Egyptians. Everyone to whom it is mentioned will fear because of the purpose that the LORD of hosts has purposed against them. In that day there will be five cities in the land of Egypt that speak the language of Canaan and swear allegiance to the LORD of hosts. One of these will be called the City of Destruction. In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. It will be a sign and a witness to the 5 Luther, Galatians, 303. 6 Justin Martyr, Dialogue with Trypho, trans. Thomas B. Falls, ed. Michael Slusser (Washington D.C.: The Catholic University of America Press, 2003), 21.
Issue 199 all the families of the nations shall worship before you. For kingship belongs to the LORD, and he rules over the nations. Psalm 67:1-3 says, May God be gracious to us and bless us and make his face to shine upon us, that your way may be known on earth, your saving power among all nations. Let the peoples praise you, O God; let all the peoples praise you! In Amos 9:11-12, we read, In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old, that they may possess the remnant of Edom and all the nations who are called by my name, declares the LORD who does this. All the nations will be called by the Lords name! In Deuteronomy 28:9-10, we read that it is Israel that is called by the Lords name: The LORD will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the LORD your God and walk in his ways. And all the peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you.8 In the latter days, Gentiles will be included in the Israel of God. Zechariah 2:10-11 says, Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD. And many nations shall join themselves to the LORD in that day, and shall be my people. And I will dwell in your midst, and you shall know that the LORD of hosts has sent me to you.
8 Ibid., 496.
As Christopher Wright remarks, The shock of reading Egypt immediately after my people (instead of the expected Israel) and of putting Israel third on the list is palpable. Yet there it is. The archenemies of Israel will be absorbed into the identity, titles and privileges of Israel and share in the Abrahamic blessing of the living God, YHWH.7 Paul saw this reality coming into existence after the resurrection of the Messiah. This perspective is found throughout the Old Testament. Psalm 22:27-28 says, All the ends of the earth shall remember and turn to the LORD, and
7 Christopher Wright, The Mission of God (Downers Grove, IL: IVP, 2006), 493.
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Issue 199 Again, Wright says, This is not Israel plus the nations but the nations as Israel, one people belonging to God.9 As usual, Pauls theology here has its roots in the Hebrew Scriptures. New Testament scholar Greg Beale argues that Galatians 6:15-16 should be understood in light of Isaiah 54:10 and the surrounding context, which is very likely seeing as how many times Isaiah 40 and following has been referenced by Paul throughout the letter thus far.10 Isaiah 54:10 says, For the mountains may depart and the hills be removed, but my steadfast love (elos LXX) shall not depart from you, and my covenant of peace (rn LXX) shall not be removed, says the LORD, who has compassion [or mercy, so KJV] (hils LXX) on you. Galatians 6:16 says, peace (rn) and mercy (elos) be upon them. The context of Isaiah 54 has already been noted. Verse 10 speaks of the covenant of peace which will fulfill the previous covenants, which are alluded to all throughout chapter 54. Verses 11-12 of Isaiah 54 allude to the new creation, which is the New Jerusalem: I will set your stones in antimony, and lay your foundations with sapphires. I will make your pinnacles of agate, your gates of carbuncles, and all your wall of precious stones. These Isaianic promises of a new exodus, new covenant, and new creation have come to pass in the resurrection of Jesus. New creation is here. Peace and mercy be upon the eschatological Israel, who follows the rule of the new creation: neither circumcision nor uncircumcision matters.
July-August 2013
McAloonContinued from page 7
Page 9 in Jesus Christ. One possible objection critics may raise to such a position is Pauls statement in his letter to Timothy, where he says that all of the Old Testament is inspired and sufficient for making one wise unto salvation through Christ Jesus (2 Tim. 3:15-17). NC theologians would not disagree, but believe that here Paul is assuming the influence of the doctrine of Christ on Timothy so that all of his experience with the OT text is now colored by the light of Christs coming.12 Again, Jesus Christ is the ultimate revelation of God to man and all prior revelation must be submitted to and read in light of him. Thus within its hermeneutic we find the ultimate goal of NCT, which is the the joining together of three things: the logical priority of the NT over the Old; the logical priority of Jesus Christ over his godly predecessors; and the logical priority of the theology of the text over our own theologies and those of others.13 THE COVENANTS Before summarizing NCTs views regarding the biblical covenants, especially the contrast between the Old and New, it is vital to iterate the distinction between the Old Testament and the Old Covenant. Although assumed to be a basic accepted truth, it is surprising how many conversations of this sort go awry because of a failure to recognize it. NC theologians emphasize a harmony and continuity between the Old and New Testament Scriptures, and that the OT Hebrew Scriptures are just as much an authoritative part of the word of God as they were before Christ; however, we also stress that there is an antithesis and discontinuity
12 Wells, Priority of Jesus Christ, 69; and Wells and Zaspel, 202. 13 Wells and Zaspel, 22.
NT. We could read about the life of Abraham in the OT a million times and never find what is revealed in Hebrews 11:8-10.8 This lines up with what seems to be the intuitive hermeneutic of many godly men throughout history such as the patristic fathers, Augustine, Matthew Henry, Jonathan Edwards, etc. It also resembles the interpretative methods of the early Antiochian school, which held to both a definite historical reality and proper spiritual intent of a text set within the clear picture of the development of revelation. Peterson believes that this method has the advantage of offering a more integral understanding of the unity of the Bible.9 NC theologians would agree, and a thorough reading and weighing of the arguments is necessary in order to determine whether or not such a method is faithful to the apostolic practice.10 This is not to say that NC theologians are Marcionites, nor do we neglect or deemphasize the importance of the revelation God has given his Church within the Old Testament. On the contrary, Lehrer writes: I believe it is invaluable not only to the maturity of believers, but also to the growth of our appreciation of Gods work in orchestrating all of history, and particularly the history of Israel, for his elect people living in the New Covenant era: These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come (1 Corinthians 10:11).11 The difference is that we insist this is only the case when done in light of the believers revelation of salvation
8 Reisinger, Ibid., 93. 9 Rodney Peterson, Continuity and Discontinuity: The Debate Throughout Church History; in Feinberg, ed. Continuity and Discontinuity. 10 See the first four chapters in Wells, Priority of Jesus Christ; and Wells and Zaspel, 1-43. 11 Lehrer, 201.
9 Ibid., 498. 10 Gregory K. Beale, Peace and Mercy Upon the Israel of God. The Old Testament Background of Galatians 6:16b. Bib 80 (1999): 204-23.
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between the Old and New Covenants, where the Old Mosaic Covenant has passed away and has been replaced by the New (1 Cor. 11:25; Heb. 8:613).14 Time and time again this fact seems to escape notice, thus hindering discussions such as the one to follow; therefore, it is pertinent to firmly establish it as the backdrop upon which the rest of this discussion is laid. NC theologians generally recognize six covenants found in Scripture: 1. Covenant with Creation (Gen. 1-3); 2. Noahic Covenant (Gen. 6-9); 3. Abrahamic Covenant (Gen. 12, 15, 17); 4. Mosaic Covenant (Ex. 19:3-8, 20-24); 5. Davidic Covenant (2 Sam. 7; Ps. 89); 6. New Covenant (Jer. 31:31-34, Ezek. 33:29-39:29).15 We are also united in our rejection of a single and unified Covenant of Grace made with Adam after the fall which runs throughout history. Instead, we prefer to use the phrase purpose of grace which we derive from texts such as Ephesians 1; therefore, instead of one covenant of God with two administrations, we hold to one purpose or plan of God which includes a contrast between the covenants.16 Also, al14 Reisinger, In Defense of Jesus, 33; A. Blake White, Galatians: A Theological Interpretation (Frederick, MD: New Covenant Media, 2011), 184. 15 Peter Gentry, Kingdom Through Covenant: Humanity as the Divine Image, The Southern Baptist Journal of Theology 12, no. 1 (Spring 2008), 16; from White, The Newness of the New Covenant, 4. On page 9, White uses Hos. 6:7 and Jer. 33:19-26 to analyze Genesis 3 and establish a Covenant with Creation, although I am not sure that he is being entirely consistent with NCTs hermeneutic and thus making the same mistakes of Covenantalism that he is trying to correct. 16 See White, Galatian, 37, 84; Wells
July-August 2013 though the other covenants are in no way belittled by NCT, its main focus and distinguishing emphases revolve around the Abrahamic, Mosaic, and New Covenants.17 Because these are the three covenants around which NCT revolves, they will be the subject of the rest of this section of the study. The Abrahamic Covenant Other than Jesus Christ, around whom the entire corpus of Scripture revolves and testifies to (Luke 24:27), for NCT no single character is as important for understanding redemptive history as Abraham. To quote Reisinger: Next to Christ himself, Abraham is one of the most significant men in all the Scriptures. No two people are related to each other as it concerns their seed as are Abraham and Christ. The whole history of redemption revolves around Abraham and his seed. There is no information that will help us to see the one unifying message of redemption through our
and Zaspel, 22, where they acknowledge, In opposition to the idea of a single covenant that runs through history, most Christians have seen the history of redemption centering around two major covenants: the Old and the New.; and Reisinger, Abrahams Four Seeds, 39, where in regards to Gods promise to Adam, he says that proclaiming the gospel of grace to a person is not the same thing as putting that person under a covenant of grace. This is a very important distinction of our position. 17 One desperately wishes that an indepth New Covenant treatise on the Davidic Covenant would be written. I have not come across any sufficient material on the subject, although White briefly gives a sound rundown in Newness of the New Covenant, 17-22.
Issue 199 Lord Jesus Christ in both the OT and the NT Scriptures as much as knowing exactly what was promised to Abraham and his seed and who that seed is to whom the promises were made. This is a significant difference that separates Dispensationalism and Covenant Theology at their basic starting point.18 What is most distinguishing to our position is our belief that contained within the Abrahamic Covenant is a spiritual promise which is accompanied by a physical pledge and testimony.19 That is, in a sense, the Abrahamic Covenant contained within it both the Old and New Covenants, where together they serve as the physical and spiritual fulfillments of the one covenant with Abraham. Under the Old Covenant, God saves the physical descendants from the Egyptians and brings them to the Promised Land, which is Palestine. Under the New Covenant, God spiritually saves the spiritual descendants of Abraham from the world, sin, and condemnation, and brings them into the spiritual Promised Land, which is salvation rest in the new heavens and new earth.20 In light of Pauls statements in Galatians 3:16, we hold that the true and ultimate Seed promised to Abraham is Christ, and that the true promise and its inheritance are given to Abraham as the father of Christ, not to Abraham as the direct father of Jews or
18 Reisinger, Abrahams Four Seeds, 2; so agrees Blaising and Bock, see Craig A. Blaising and Darrell L. Bock, Progressive Dispensationalism (Grand Rapids, MI: Baker Books, 1993), 135. 19 Reisinger, Abrahams Four Seeds, 8. 20 Most of this is taken from Lehrer, 29. Also, many Covenantal theologians such as Henry and Edwards held to similar views.
The highest sin and the deepest despair together cannot baffle the power of Jesus. C. H. Spurgeon
Issue 199 the church. Thus Reisinger goes on to say, Union with Christ that is produced by the regenerating work of the Holy Spirit by electing grace is the only ground for any person being the object of the spiritual promise given to Abraham and his seed (Rom. 9:11, 23, 24).21 In other words, Christ is the only Heir, and the elect only partake of these Abrahamic promises by virtue of their being a part of his body. I believe that this language which advocates an intimate union of Christ with his elect church can also be seen throughout numerous passages in the OT, such as 2 Sam. 7:14 where the son of David is said to be punished by sufferings brought on by human hands when he does wrong. His physical body suffered at the hands of men for his peoples sins at Calvary, and his spiritual body has been disciplined for its sins by means of the hands of men throughout its history. NC theologians believe both Covenantalism and Dispensationalism err by not taking this sort of language into account. They contradict Pauls statement in Galatians 3:16 by holding that the promise to Abraham and his seed (singular) involves either Jews and their physical children (plural), or Christian parents and their children (plural). Any seemingly small error we make when it comes to these foundational matters has far reaching consequences on church life and unity. As Reisinger points out, the real difference between a historic Baptist and a Paedobaptist is not the mode of baptism, but rather who they believe to be the true heir of Gods promise to Abrahams seed.22 NCT also interprets the land promises in light of New Testament revelation. In Joshua 21:43-45, we read that the Lord gave Israel all of the land along with rest on every side, and that every one of the Lords promises to Israel was fulfilled; however, the author of Hebrews explicitly says that
21 Reisinger, Abrahams Four Seeds, 7-8. 22 Reisinger, Ibid., 5.
July-August 2013 Joshua had not given them rest, and there still remains a Sabbath-rest for the children of God (Heb. 4:8-11). The physical fulfillment of the land promise was merely typological. The wilderness generation was not allowed to enter Gods rest, viz. the real Promised Land. This is understood in Hebrews 3 to mean that they did not obtain salvation; however, Joshua did indeed take the Israelites into the Promised Land and they were given rest. NC theologians reconcile this by seeing the author of Hebrews as pointing past a physical fulfillment concerning a physical land and rest from war to spiritual rest. The promise of Canaan as an everlasting possession is finally and ultimately fulfilled with the everlasting possession of the elects eternal salvation.23 Therefore, just as the Abrahamic Covenant included within it a spiritual seed with a physical type and testimony, even so did it contain a spiritual Promised Land with a physical type and testimony which foreshadows and finds its fulfillment in the New Covenant. The Mosaic Covenant In regards to the Mosaic Covenant, NCT takes a position that depends heavily on the writings of Paul and has much in common with Reformed Theology. The Old Covenant came in as a picture and means to bring about the fulfillment of the Abrahamic Covenant and the redemption of those who belonged to it. Its direct purpose was not for the salvation of the ethnic Israelites of that time.24 On the contrary, the Old Covenant and Gods dealings with Israel pictured the need of forgiveness of sins through sacrifice, examples of disobedience and apostasy, and even the redemption of the Israelites out of physical bondage; all of which were intended ultimately not for their spiritual salvation, but
23 Most of this paragraph is from Lehrer, 35-36, which includes a great discussion. 24 Wells and Zaspel, 278; and Lehrer, 62.
Page 11 for ours. This is supported by Pauls statement that these things happened to them as examples and were written down as warnings for us, upon whom the fulfillment of the ages has come (1 Corinthians 10:11). God orchestrated the birth and multiplication of the physical nation of Israel; delivered them from the Egyptians; had them rebel and die in their sins in the wilderness; and placed them under the Old Covenant until the coming of the Messiah. Lehrer says that this was all to teach the elect, and that one of Gods primary purposes in orchestrating the history of Israel as he did was for us to learn from it and have a richer understanding of the seriousness of our sin and the glory of our redemption, similar to Pauls statements regarding the reprobate in Romans 9:21-24.25 This is very similar to the Anabaptists interpretation of the relationships between the covenants and their laws, in that the difference was between shadows and figures and light and fulfillment. These figures consisted of physical signs and manifestations, whereas their fulfillment consisted of spiritual realities they pointed to.26 Furthermore, NCT affirms that the Mosaic Covenant was a Covenant of Works made with a nation that was mostly unregenerate. The majority of Israelites throughout history were in some way recipients of grace and blessing in that they were physically redeemed, but not spiritually.27 The Mosaic Covenant came in as a works-based arrangement to make
25 Lehrer, 62-63; Andrew Murray also deals with this topic very well in chapters II-III in his book, The Two Covenants (Old Tappan, NJ: Spite Books, n.d.). 26 See David. M. Moffit, Anabaptists and the New Covenant, Kindred Minds Ministries http://www.kindredminds.org/Articles/anabaptists_ nc.html (accessed July 29, 2011). 27 Lehrer, 50.
Page 12 This writer responds to this possible objection. Have you not read how Abraham was blessed by a priest after the order of our High Priest? Surely you agree that the lesser is always blessed by the greater. You also know that Aaron, your High Priest, actually paid tithes, because he was in Abrahams loins at the time, to a priest named Melchizedek. The crowning argument of this section is that Melchizedeks blessing of Abraham and receiving tithes from him is positive proof that Melchizedek is greater than Abraham himself, and Christ is greater than Melchizedek. We must see this master stroke in the argument of the book of Hebrews. Before we come down too hard on these people who are dull of hearing, must we not admit we are the same way? It is a very short step to move from traditions to traditionalism. Some people do not feel they have really worshipped if either the music or worship format was different from their Church. It is amazing how dull of hearing we become when we hear something that isnt part of our particular creed or that our favorite preacher has never mentioned. It was a failure to keep looking to Jesus alone that created the problem of dullness in these Hebrews. The Setting and Context Before we look at these verses about Melchizedek in detail, let me remind you of the setting and purpose of the letter to the Hebrews. Many Jews believed that Jesus was the Messiah and that he had died
July-August 2013 and risen again from the dead. They believed he had ascended into heaven. They had accepted these facts as true. The problem with many of these believers was their refusal to accept the clear implications and certain consequences that flowed from those facts. If Calvary was the true and final Day of Atonement, and if Christ had indeed risen from the dead and ascended into the true Most Holy Place, and if the rending of the veil was the voice of God from heaven ending the Old Covenant and all of its attendants, then it follows that Christ is our true Great High Priest in Gods presence, and Aaron and Judaism are finished. Aaron has been replaced, and Judaism and all it stood for is gone. If all of this is true, then Aaron, the Prophets, the temple worship, the sacrifices, the holy days and holy places have all been done away and been replaced with the reality that they were only a shadow or type. A.W. Pink has said it better than I could:
In Hebrews 5:11 the apostle declared, Of whom we have many things to say and hard to be uttered, seeing ye are dull of hearing. The difficulty lay in the strong disinclination of man to relinquish that which has long been cherished, which nowhere appears more evident that in connection with religious things. To say that Christ was a High Priest after the order of Melchizedek was tantamount to affirming that the aaronic order was divinely set aside, and with it, all the ordinances and ceremonies of the Mosaic law. This, as we said in an earlier article, was the hardest thing of all for a Hebrew,
even a converted one, to bow to, for it meant repudiating everything that was seen, and cleaving to that which was altogether invisible. It meant forsaking that which their fathers had honored for fifteen hundred years, and espousing that which the great majority of their brethren according to the flesh denounced as Satanic.1
Issue 199
It is interesting that Pink, an ardent covenant theologian, cannot bring himself to say, The Mosaic Law (or even the Old Covenant) is set aside. It was not only the ordinances and ceremonies that were done away at the cross, but the whole Law Covenant, including the Tables of the Covenant, or Ten Commandments, were all done away and replaced with a better covenant (Heb 8:6). Christ canceled the written code (Tablets of Stone), with its regulations, (whole Law of Moses) that was against us and that stood opposed to us. He took it (the written code that was against us) away, nailing it to the cross (Col. 2:14). The text clearly distinguishes between the written code (Tables of the Covenant) and the regulations that administered that covenant. See the same truth set forth in Hebrews 9:1-4. The Greatness of Our High Priest In Hebrews 2:17 the writer introduces Christs priesthood. He emphasizes the merciful and sympathetic character of our Priest. It is this that
1 A. W. Pink, An Exposition of Hebrews, vol. 1 (Swengel, PA.: Baker Book House, 1954), 357.
If you cannot bear with your imperfect brother, take it for certain that you are very imperfect yourself... [and] being so imperfect we ought not to condemn. Remember also that if we are not patient and forbearing there is clear proof that we are more imperfect than we thought we were. Those who grow in grace grow in forbearance. He is but a mere babe in grace who is evermore saying, I cannot put up with such conduct from my brother. C.H. Spurgeon
Issue 199 guilty people even guiltier (Rom. 5:20), and it is a blessing to us and the elect believers under the old dispensation because it teaches both of us of our need for a Savior.28 That is not to say that there were not any justified believers during the Mosaic dispensation; however, they did not receive forgiveness based upon any Mosaic promises or provisionsindeed the only ones one seem to find are do this and live (Deut. 4:1)rather they were justified on the basis of their faith, and their sins were passed over because they would eventually be paid for by the Savior who would come and die for them (Rom. 3:25).29 Again, this is only in reference to the Old Covenant which Moses revealed in the Pentateuch; not the Old Testament which includes the promises to the patriarchs, the writings, and prophets. This Covenant was a blessing to Israel in that within it God revealed himself to themalthough because of their own depravity they were unable to fulfill itand it was and is a blessing to Gods elect because it teaches us the futility of trying to earn salvation by obedience to the law, and exposes our need for a Savior.30 The New Covenant For NCT, all of redemptive history is designed for and points towards the fulfillment of Gods purpose of grace and his promises made to Abraham and his seed. This fulfillment is found in the death and resurrection of his Son and his establishment of a New Covenant. To begin with, the New Covenant actually is a better covenant made with better promises (Heb. 8:67). It is better because it is not like the
28 Ibid., 53-55; this is also the main emphasis in Murrays, The Two Covenants, where he says that the Mosaic Covenant served to convey our need both in the objective (justification) and subjective (sanctification) sense. 29 Ibid., 50. 30 See Ibid., 55.
July-August 2013 Mosaic Covenant which God made with Israel, in that under the New Covenant God has promised to put his law into all of his covenant peoples hearts and forgive them of their sins (Jer. 31:31-34). This contrast proves that the Old Covenant was indeed a covenant of works and ministration of death (2 Cor. 3:7). The Old Covenant said, If you obey, then you will be blessed (Ex. 19:5, 6, Deut. 4:1), but the New Covenant says, I have obeyed for you, believe and live (Heb. 10:14-22).31 Not only does this New Covenant provide the forgiveness and grace that the Old lacked (John 1:17), but also unlike Mosaic dispensation, it provides the desire and power to carry out its laws. To quote Reisinger, The Old Covenant carried a footnote that said, Batteries not included. The New Covenant remedies this deficiency by the gift of the Holy Spirit.32 Furthermore, it must be noted that Jeremiah could not be more explicit that all those under the New Covenant will know God and have their sins forgiven (v. 34). This is why all NC theologians hold to Baptistic ecclesiologies and ordinances. Paul could say in reference to the Old Covenant people not all Israel is Israel, but the same situation cannot be true under the New Covenant. Under the Mosaic Covenant, circumcision was a physical picture of regeneration signifying that a person was physically born into the physical covenant people of God: Israel. Under the New Covenant, baptism is the outward sign that regeneration has occurred, signifying that a
31 Reisinger, Abrahams Four Seeds, 74; also see A. Blake White, Indicative/ Imperative Gospel Logic, in The Law of Christ: A Theological Proposal (Frederick, MD: New Covenant Media, 2010). 32 John G. Reisinger, But I Say Unto You (Frederick MD: New Covenant Media, 2006), 14; quoted in White, Law of Christ, 70; this is the primary emphasis in Murray, The Two Covenants.
Page 13 person has been spiritually born into the spiritual people of God: the church which is comprised of both Jew and Gentile.33 In the words of beloved pastor Charles Leiter when responding to Paedobaptist theology, We do baptize infants, except they are spiritual infants.34 More will be said regarding these distinctions and the contrast between life under the Old and New Covenants. What is most important to take away from this section is the vital importance of the relationship between the covenants in NCT, and how they are different and distinct means which serve towards the end of one continuous and unified goal. We will conclude and summarize this section with a quote from Wells: [The relationship is a teleological] unity in which each covenant contributed something to the fulfillment of redemption history, but what each contributed could be quite different from the contributions of the other covenants. For example, the Noahic Covenant (Gen. 9:8-17) provided a continuing earthly scene on which redemption could take place. The Abrahamic Covenant with its promises outlines the course of redemptive history, while setting forth two kinds of redemptions and two peoples to experience them. Then the Mosaic Covenant regulated the course of redemptive history by producing the people who would write the Scriptures and bring forth the Messiah. Each of these covenants, if they did no more than I have suggested here, would serve the same ultimate purpose, to bring glory to God in the salvation of a people that no man can number.
33 Taken from Lehrer, 108. 34 Charles Leiter, Law of Christ (Part 2), Granted Ministries http://www. grantedministries.org/products/Lawof-Christ-%7C-Charles-Leiter.html (accessed August 18, 2011).
Page 14 profound. God is intrinsically worthy of praise. He is literally amazing. The creatures that are closest to him, who see him most often, and who are themselves incredible beings cannot help but be moved to cry out his praise. They look at him and exclaim about his superlative holiness (holy repeated three times). As time passes, they marvel at his aseity and eternal existence. There is none like him. Biblical worship, then, recognizes the inherent worth of God. This is where it begins. Gods greatness needs to be acknowledged: the heart of sin is not considering this God worth knowing which results in failing to give him thanks and praise (cf. Romans 1). Even though Gods transcendent holy nature and eternal essence is the subject matter of the song, all of Gods attributes should inspire praise. We should worship God for his omnipresence and love. We should let our minds be boggled by his omniscience. Our weakness should compel us to glorify the One who can actualize any noncontradictory, good state of affairs (i.e., omnipotence). Systematic theology is not merely an academic discipline: if pursued in a spiritually sensitive way, it is an exercise in worship. The second song proclaims: You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being (Rev. 4:11). The first line seems to ascribe to God properties that he already has. We do not enrich his glory by perceiving it, nor do we give him more power than he already has. What the beings are doing is recognizing that all glory, honor, and power in the universe is derived from God and properly belongs to him. They are not attempting to give him something he is lacking; rather, they are tracing these elements back to their eternal source.
WestContinued from page 5
July-August 2013 In that sense the first line of the second song has a very similar point to the first song: God is infinitely worthy of praise and worship according to his eternal essence and divine nature. There is a new development, however, in the focus of the second line. This infinitely worthy God has created. The One who exists in absolute perfection has brought into existence other beings (and a home for them to live in). God has created all things. He is not like Platos demiurge whose craftsmanship is limited by the raw materials he has to work with. Matter is not coeternal with God. On the contrary, all things are created by God. The logical implication of this is that God has, in fact, created ex nihilo. The power, wisdom, knowledge, and sheer imagination of this act of creation are enough to elicit shouts of praise. Beyond this the creatures recognize that God not only created all things but he also sustains them. The initial act of creation and its ongoing existence is entirely dependent on nothing more or less than Gods volition. He wills all things to exist. (Small wonder the created beings cry out for him to have power! His power and good pleasure is all that keeps them in existence.) When we consider that our lives are entirely dependent on the will of our creator, we must confess to him that we literally owe him all that we are and have. Any reflective adults from good homes should be profoundly thankful to their parents for caring for them and bringing them up: this thankfulness and gratitude should be infinitely higher towards God. Thinking about this line of praise, however, reveals another general category in which we are to honor the living God. He is to be praised because of the works of his hand. God has acted; he is doing; he is accomplishing. He has seen fit in the counsel of his will to bring the universe into
Issue 199 existence and to sustain all creatures in it. These are acts of the living God. When we clap after a concert or cheer during a virtuoso sports performance, we do so in recognition of the value of the achievement and the skill of the achiever. Naturally enough, there is nothing in creation that is nearly as impressive as creation! What God has done and is doing should inspire songs of praise. Part of our problem (which is one reason why we need to constantly meditate on Scripture) is that we are so acclimatized to living in Gods universe that we scarcely notice it. We are like fish who are so used to being in water we dont even know were wet. Our environment is so familiar to us that we barely register the fact that we are in an environment. We are so used to breathing that we do not reflect very often on the fact that we need air to breathe. Yet even all of the necessities of life (air, water, sun, nutrients, heat, bodies, other people, gravity, etc.) on which we depend are only efficiently necessary, not ultimately necessary. In other words, they are means God has ordained to enable us to survive. But their existence, in turn, depends on him. Ultimately our dependency traces back through all mediate entities to God himself. If C depends on B and B depends on A, then ultimately C depends on A. Yet this second song of praise is ascribing more to God than the fact that he is the head of the causal chain of our dependence. Everything is equally and immediately dependent on him at all times. His mind fathomed this world, his will actualized it, and his pleasure sustains it. The grandeur of the universe with its intricate unity and astounding diversity should cause us to praise the Lord. The fact that we are part of Gods creation should thrill us and move us to praise. God, The One Who Sits on the Throne, cares about us. It seems entirely backwards that God cares
Issue 199
July-August 2013
Page 15
God's Unfolding Story of Salvation

The Christ-Centered Biblical Storyline
HEATHER A. KENDALL No one can appreciate the size or shape of a forest without flying overtop to view the big picture. The Bible is like a forest and individual books are similar to trees. Studying small portions of Scripture is worthwhile and necessary. Nevertheless one of the first steps of discipleship after salvation should be an understanding of the big picture in the Bible. God's Unfolding Story of Salvation teaches believers that the biblical storyline is Christ-centered. Often people think of redemptive history only in terms of its promises in the Old Testament and its fulfillment in the New Testament. There is much more to the story than that. In the Old Testament the Holy Spirit also points to Christ through preparation for his birth, pictures or types, and anticipation. Since God's story ultimately affects each one of us, it is worth the time and effort required to understand it. If you do this, you will discover a pearl of great value. Forgiveness of sin and reconciliation with God are the greatest needs of everyone past, present, and future. This redemption story brings glory to God and benefits believers. "If you are looking for a personal or group study with lessons that cover the whole Bible, and have a concern for good theology, comprehensiveness, and practical usefulness, then this book will meet your expectations. Heather Kendall has carefully selected the highlight sections of Scripture and, chapter by chapter, utilizes the fabric of New and Old Testament passages to weave together the grandiose picture of the whole redemptive story. Heather demonstrates a great grasp of God's Word and astutely puts forth all the key elements of the biblical storyline with a Christocentric theme that pervades all of Scripture. You won't be disappointed." Gary George, Pastor, Sovereign Grace Chapel, Southbridge, Massachusetts
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more for us than we care about him, given that we are sinners and he is the Lord of glory. He actively sustains our very existence at every moment, but we tend to ignore him. Indeed, what is man that God is mindful of him? Part of the greatness of God is that his love and compassion are so infinitely rich that he cares for beings that are so far beneath him. This is not to denigrate humans; we are the image bearers of God and above all other creatures of the earth. But we are infinitely below God himself. He is incomprehensible and incomparable in his majesty. And it is out of his rich intrinsic perfection that God delights in his people. His value is completely bound up in who he is, and our value is completely dependent on who he is
also. All value, purpose, and meaning are rooted in his being, but they overflow to his creation. Our value is derivative; his is innate. God could have existed in utter harmony and infinite love as the triune God without making anything else. Nothing forced him to create. He is praised for creating by the sheer force of his will and his own intentions. Since he is so internally fulfilled and lacking nothing, our creation is literally gratuitous (i.e., of grace). He brings conscious beings into existence to share and exalt in his perfection. Revelation 4 shows the proper response when beings realize the eternal, independent God has brought them into existence so they can participate and delight in his life.
Gods life is necessary, and our life is notsince God chooses to will us into existence, this means life is truly a gift. These two songs in Revelation 4 teach us that true worship honors the essential value of the gift-giver and also thanks him for the gifts he generously gives. God is to be worshiped and praised both for who he is and what he has done. As believers know through both revelation and personal experience, there is one particular thing that God has done through Christ which elicits our highest praises of his name. That, of course, is Christs work of redemption which is the subject of the new song in Revelation 5 and will be the subject of our article next month.
Page 16 as good and as faithful as some would suggest, God would have sent a book instead of his Son.1 But what does this suggest about the role of the written word? Has the Word not always been efficacious to the end for which it was intended? For as Isaiah recorded, It shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it (Isa. 55:11). And Browns perspective is certainly not consistent with what the apostle Paul writes in Romans 10:17 regarding the means of our justification: So faith comes from hearing, and hearing by the word of Christ. And neither does is comport with what the Lord Jesus prayed in John 17:17 regarding the means of our sanctification, Sanctify them in the truth; your word is truth. Brown continues, The greatest cause for our not getting better is our obsession with not getting better. Sanctification becomes a reality in those believers who dont obsess over their own sanctification.2 While agreeing that the pejorative term obsess misses the mark, there is certainly an intentional earnestness reflected in Pauls statement in Philippians 2:12, Work out your salvation with fear and trembling. Brown, on the other hand, seems to be asserting that any intentionality in the process is a characteristic of the flesh! If that is the case, his personal philosophy seems to be consistent:
Im about as good as Im going to get and Im tired of trying3. You are free. You can do it right or wrong. You can obey or disobey. You can run from Christ or you can run to Christ. You can chose to be a faithful Christian or an unfaithful Christian4. It ought to be that simple. If Jesus said were free 1 Steve Brown, A Scandalous Freedom (New York: Howard Books, 2004), 122. 2 Ibid., 53. 3 Ibid., 10. 4 Ibid., 12.
GillilandContinued from page 1
we ought to accept his declaration at face value and run with it.5
July-August 2013
Tullian Tchividjian, another wellknown author and pastor, conflates justification and sanctification by teaching essentially that Gods work becomes our work. I would suggest that what he is advocating is really sanctification by imputation, not a process that we are willfully or actively involved in. In other words, sanctification is merely the act of looking back to our justification. And it is a view that often disparages or minimizes the God-ordained means of our sanctification. In the book Jesus + Nothing = Everything he wrote, Think of what Paul tells us in Phil. 2:12: Work out your salvation with fear and trembling. Weve got work to do, but what exactly is it? Get better? Try harder? Pray more? Get more involved at church? Read the Bible longer? Now no one is denying that a nonbeliever or legalist can try to use these things in a self-justifying manner. But didnt Paul talk about pursuing, laboring, running the race, fighting the good fight? Doesnt he say, Pray without ceasing, everything by prayer and supplication, studyrightly dividing the word of truth, and forget not the gathering of yourselves together? What then, according to Tchividjian, is Paul exhorting us to do? He goes on to explain: For it is God that works in you both to will and to work for his good pleasure (v. 13). God works his work in you, which is the work already accomplished by Christ. The Christian life is not about my transformation; its about Christs substitution.6 Timothy Kauffman, whose insight and research has been particularly helpful in this section, gives an apt response: To the contrary, justification is about Christs substitution, but sanctification is about
5 Ibid., 13. 6 Tullian Tchividjian, Jesus + Nothing = Everything (Wheaton, IL: Crossway, 2011), 96.
Issue 199 my transformation. Is transformation something imputed to us, or something in which we are actively or volitionally involved? What does the apostle Paul say about transformation: I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect (Romans 12:1-2).
7
Another advocate of the Grace Movement approach wrote, On what basis is God pleased with me? He is pleased with me based upon Christs efforts not mine, that I embrace again by faith, which subsequently and necessarily produces good works (i.e., fruit). My fruit does not please him. While I understand that he is pointing to Gods grace as the ultimate source or cause of our good works, I would disagree with his statement as written. Why would we say that My fruit does not please him when Paul writes that we should walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. Yet this author continues, He is pleased by Christs fruit alone! I can only boast in Christ alone for all things. The presupposition is that it is possible to do good works at the level that would please the Holy, Holy, Holy God and earn his blessing. Now certainly that is true if we are speaking of justification; it is not true if we are speaking of our sanctification. God does desire and is pleased with the purposeful though imperfect obedience of
7 Timothy F. Kauffman, Sanctification, Half-Full: The Myopic Hermeneutic of the Grace Movement, The Trinity Review, Number 304, Jan-Mar 2012 (Unicoi, TN: The Trinity Foundation), 3.
GillilandContinued on page 17
Issue 199 his saints; hence Paul refers to our thoughts and behavior as a living sacrifice, holy and acceptable to God, which is your spiritual worship (Romans 12:1, 2). David understood this reality when he prayed in Psalm 19:14, Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer. He did not refer to these thoughts and actions as Gods words or Gods heart, but the words of my mouth and my heart. The author continues, On the other hand, the atonement demands that I do not ever depend upon any of my works, not even the best of my righteousness earns even one iota of Gods favor. My best righteousness can only earn Gods wrath and anger-no matter how hard I try! But again, he is referring to sanctification, which is not about earning but following. It is a good illustration of one of the fundamental errors of this movement, namely, that volitional obedience to biblical commandments is synonymous with attempting to earn Gods righteousness. Again, was David reflecting on a desire to earn Gods righteousness in Psalm 119? He continues, My works or righteousness are corrupt to some degree and therefore condemnable. Certainly if we are referring to the grounds of our justification, our works are totally condemnable (e.g., Isaiah 64:6). And if we were referring to our sanctification, no one would argue that even our most honorable efforts contain impurity; and yet God desires the sincere obedience of his people, those who keep the commandments of God and hold to the testimony of Jesus (Rev. 12:17). Finally, this author concludes, The only difference between me and a nonbeliever is the presence of the Holy Spirit! Certainly that is the essential difference and the source of faithful obedience and fruit in every believer. Is there no reality to the regenerate human will? Is the will still
July-August 2013 dead or depraved? Think what this must mean for the doctrine of conversion. While any association by the authors mentioned above is clearly unintended, remember, Roman Catholicism also teaches that the Holy Spirit, received in the sacrament of infant baptism and renewed in the sacrament of confirmation, is the essential difference in its converts. Is biblical repentance and faith even possible? This is precisely where the theology of the Grace Movement begins to undermine the doctrine of justification by faith alone, the very doctrine that it is trying to protect. And what we end up with is a sort of two natures Christianity a totally corrupt or depraved will on the one hand and Christ on the other, opposed to each other in a fashion similar to the carnal Christian theory. The biblical view, on the other hand, is one of a new nature, alive unto God and empowered by the Holy Spirit (1 Corinthians 12:11), although still affected by the flesh. The believer is being treated by many in the Grace Movement as if he or she has a new heart but still has a depraved will. And what many today are really suggesting is that sanctification occurs in a fashion identical to our regeneration a work of the Spirit separate from the intentionality of the human will; any action, attitude, or thought that involves a volitional response to the written word is assumed to be fleshly, external, or legal. Think again of what this must mean for the doctrine of conversion. Is biblical repentance and faith even possible or desirable? What this sounds like is a new form of the old Keswick errors, something Dr. J.I. Packer described as Quietism:
Quietism prescribes passivity. Quietismholds that all initiatives on our part, of any sort, are the energy of the flesh; that God will move us, if at all, by inner promptings and constraints that are recognizably not thoughts and impulses of our own; and that we
should always be seeking the annihilation of our selfhood so that divine life may flow freely through our physical frames. What must be said now is that by biblical standards this passivity frame of reference is altogether wrong, for the Holy Spirits ordinary way of working in us is through the working of our own mind and will. He moves us to act by causing us to see reasons for moving ourselves to act. Thus our conscious, rational selfhood, so far from being annihilated, is strengthened, and in reverent, resolute obedience we work out our salvation, knowing that God is at work in us to make us bothwill andwork for his good pleasure (Phil. 2:13). This is holiness, and in the process of perfecting it there is, properly speaking, no passivity at all.8
Page 17
And this, of course, has been the position of most orthodox reformed theologians. A good example would be this statement by Jonathan Edwards on Philippians 2:12, 13:
In efficacious grace we are not merely passive, nor yet does God do some and we do the rest. But God does all, and we do all. God produces all, we act all. For that is what produces, [namely] our own acts. God is the only proper author and fountain; we only are the proper actors. We are in different respects, wholly passive and wholly active.9
In following Edwards, John Piper put it this way:

Gods work in us does not eliminate our work; it enables it. We work because he is the one at work in us. Therefore, the fight for joy is possible because God is fighting for us and through us. All our efforts are owing to his deeper work in and through our willing and working.10 8 J.I. Packer, Keeping in Step With the Spirit: Finding Fullness in Our Walk with God, 2nd ed. (Grand Rapids, MI: Baker Books, 2005), 127. 9 Jonathan Edwards, The Works of Jonathan Edwards, Volume 2 (Edinburgh: Banner of Truth Trust, 1974), 557. 10 John Piper, When I Dont Desire God:
Page 18 And these statements are ultimately an expansion of Augustines well known prayer, Lord, grant what you command, and command what you will. In his treatise On Grace and Free Will, Augustine summarized:
It is certain that we keep the commandments if we so will, but because the will is prepared by the Lord. It is certain that it is we who wills when we will, but it is he who makes us will what is good. It is certain that it is we who act when we act, but it is he who makes us act by supplying efficacious powers to our will.11
The Specific Characteristics of the Grace Movement: # 5 A reductionism that separates a relationship with Christ from the legitimate use of God-ordained means the written word, church offices/officers/ordinances, and even the regenerate human will For the believer, relationship is always the essence of a covenant; that is the difference between a covenant and a contract. That was true for Adam, Abraham, David, and Paul. Rules, commandments, or precepts are a means in that they are a reflection or response to the relationship. Abraham was a regenerate man in a relationship with God, and yet whatever God asked him to do, including sacrificing his own son, he was willing to do. Abraham would never have assumed that that would be the most loving thing to do. But once God asked him to do it, he knew it was the right thing to do. And we know from Scripture that Abraham was not simply following a rule, but believed God acted out of faith and love for him. Paul wrote in 1 Timothy 5:21, In
How to Fight for Joy (Wheaton, IL: Crossway Books, 2004), 41. 11 St. Augustine, On the Free Choice of the Will, On Grace and Free Choice, and Other Writings (Cambridge, UK: Cambridge University Press, 2010), 168.
July-August 2013 the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Regarding this verse, one blog participant acknowledged that for the NC believer, the rules are always at hand. But saying that the rules are always at hand does not appear to me to be the same as what Paul wrote, I charge you to keep these rules. They are there to be kept and obeyed because of the importance of the relationship, honor, and preeminence of the One that ultimately gave them. In this verse, Paul is not simply listing arbitrary rules. He first reminds them of who they are, the essence of a covenant relationship. And if obeying rules were antithetical to a vital Christian experience, why would Paul preface them by the statement, In the presence of God and of Christ Jesus and of the elect angels? When a church is forced to administer church discipline, what is the formal occasion? It is not because one of Gods saints did not have the rules at hand, but because he or she did not keep them. But the purpose is not to elevate the importance of the rule itself, but restoration. Restoration of what? Relationship. We see the same dynamic in Gods discipline of his sons. What is the occasion requiring Gods reproof? It is disobedience, a refusal to obey his commandments; Gods discipline is not capricious or arbitrary. But even when we incur the discipline of our loving Heavenly Father, it is ultimately used as a means to help us in our struggle against sin:
Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood. And have you forgotten the exhortation that addresses you as sons? My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the
one he loves, and chastises every son whom he receives. It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? (Heb. 12:3-7)
Issue 199
Tim Keller, a senior pastor in New York City, gives an example of the tendency in Grace Movement preaching to caricature God-ordained means, as if Bible-believing or religious people are to be despised: Jesus teaching consistently attracted the irreligious, while offending the Bible-believing religious people of his day. The apostle James, on the other hand, refers to religion that can be either worthless or pure and undefiled. Now no one is denying the reality of hypocrisy in some professing believers, or the need to expose it in our preaching. But does Jesus characterize the Pharisees as being Biblebelieving? He said to them, For had you believed Moses, you would have believed me: for he wrote of me. But if you dont believe his writings, how shall you believe my words? (John 5:46-47). Keller continues, I believe the classical Reformed view that on the one hand, sanctification is not by works but by a continuous reorienting ourselves to our justification. Actually, this is not the classical Reformed view. What is missing here? There is no mention here of the Spirits application of the Word and other God-ordained means; sanctification in the Grace Movement is simply a looking back to justification. And to take the problem one step further, how does the tendency to minimize, or even demonize, Godordained means impact biblical faith and repentance? Lets assume in reference to the doctrine of sanctification, that intentionality characterizes works of the flesh, and that only spontaneous works by or in the Spirit are acceptable to God. What would we say then about justification? Is the means of our justification not a volitional act of faith? And what about its counterpart,
Issue 199 repentance? Perhaps the imputation of Christs righteousness and justification by faith alone is not a legitimate explanation after all. And for that matter, what would that mean for the reality of conversion in the reformed ordo salutis? Lets look back at a historical example of what this looks like. Andreas Osiander: A Theological Forerunner of the Grace Movement? Andreas Osiander (1498-1552) was a German Lutheran theologian and a contemporary of Martin Luther. He believed that justification, as well as sanctification, for a Christian believer was the result of Christ dwelling in a person. Contrary to Luthers belief that justification was imputed by Gods grace by the means of a volitional act of the will (faith), Osiander believed that the righteousness of a believer was accomplished by the indwelling of God; thus, God finds one righteous because Christ is in that person. For example, Osiander wrote, Those present teachings colder than ice who teach that we are regarded as justified alone because of the forgiveness of sins and not also because of the righteousness of Christ that through faith dwells in us.12 Edward Fredrich, a Lutheran historian, summarizes his view this way:
How do we now come to participate in the benefits of Christs past work? They could not adopt the medieval solution: that we participate by our cooperation with grace. So the regular Lutherans created the doctrine of justification in the heavenly court: we participate in the fruit of Christs past work by a sort of book12 Andreas Osiander, Thesis 73 (Justification) from Arnold, Gottfried, Unparteiische Kirchen - und Ketzerhistorien, (Schaffhausen: E. and B. Hurter, 1740), cited by Edward C. Fredrich, Osiander a Man for All Churches in an Ecumenical Age (Wisconsin Lutheran Seminary Library, http://www. wlsessays.net), 7.
July-August 2013
keeping entry in which God omnipotently reckons Christs merits to our account. Osiander, who found this as unsatisfactory as most contemporary persons will, proposed instead that we come to participate in the work of the past human person Jesus by the spiritual indwelling of the divine person united with him. To put the matter bluntly, justification according to Osiander is not just grace, not just forgiveness, but something more. No matter how devoutly the more is endowed with such terminology as indwelling Christ and divine righteousness, the end result is an addition to grace that violates the gospel as Paul teaches the Galatians.13
Page 19 relationship to substitutionary atonement), It is the first step in the easy descent of error. While perhaps not held by any one particular theologian, if we look at a composite picture, we see a series of recognizable steps or characteristics: (1) The argument for a new kind of obedience: a view that considers intentional obedience to written commands, NT or OT, as tantamount to fleshly works of the law. (2) An exclusive dependence on, or overstatement of, the HistoricalRedemptive hermeneutic. (3) A love vs. commandment reductionism. (4) The conflation of justification and sanctification. (5) A reductionism that separates a relationship with Christ from the legitimate use of God-ordained means: the written word, church offices/officers/ordinances, and even the regenerate human will. My purpose in painting with a broad brush is to explain how these various aberrations fit together from a systematic theology perspective, while hopefully avoiding false characterization of any particular theologian. Fortunately, most will not connect the dots as I have done, but some have and likely more will. By promoting a new kind of obedience, this view has reopened the door to a theology that sets up a two natures type arrangement not unlike the carnal Christian theory, as well as a Keswickian type Quietism. And most importantly, they have opened the door to a theology that undermines the role of the Word of God and the principle of Sola Scriptura, one that rejects or minimizes the reality of the regenerate human will and ultimately the principle of Sola Fide and the doctrine of justification by faith alone. Let me leave you with this tragic yet poignant
Not surprisingly, Osianders views were rejected for promoting a Romish doctrine of justification. Fredrich continues,
[Osiander] plays into Roman hands also by making his additions to sola gratia about the closest thing to an infused and developing righteousness. The key in the process is the indwelling righteousness of Christ, limited to the righteousness of the divine nature, a confusion of the respectable doctrine of the unio mystica with the totally different doctrine of justification. In lay terms, it amounts to a sell-out to Romelock, stock, and barrel. A clear and conclusive declaration of righteousness is replaced by an indwelling and compelling process. Score a plus for Romans and a minus for the justification of the Bible, of Luther, and of the Lutheran Confessions.14
Conclusion: The Grace Movement is a broad movement that in general is well intended, with a desire to magnify the grace of the gospel and our freedom in Christ. But in the words of A.A. Hodge (originally referring to the concept of universal redemption in its
13 Edward C. Fredrich, Osiander a Man for All Churches in an Ecumenical Age, (Wisconsin Lutheran Seminary Library, http://www.wlsessays. net), 6-7. 14 Ibid., 7.
Page 20
TITLE Warfield on the Christian Life Fred G. Zaspel The Theology of B.B. WarfieldFred G. Zaspel
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Page 22 example. Jason Stellman is a graduate of Westminster Seminary California, a former PCA pastor, and well-known author. In fact, I have benefitted from his book Dual Citizens, Life Between the Now and the Not-Yet because of some of its emphasis on New Covenant realities. However, his theology began to reflect some of the errors that I have elucidated in this paper, which ultimately led him to post the following statement on his website after its submission to the Clerk and Credentials Committee of the Pacific Northwest Presbytery of the PCA:
I feel duty-bound to disclose some changes to my views which have developed over the past few years, relating to the issues of Sola Scriptura and Sola Fide specifically. Concerning the former, I have begun to doubt whether the Bible alone can be said to be our only infallible authority for faith and practice. In my own reading of the New Testament, the believer is never instructed to consult Scripture alone in order to adjudicate disputes or determine matters of doctrine. Regarding Sola Fide, I have become convinced that the teaching that sinners are justified by a once-for-all declaration of acquittal on Gods part, based upon the imputation of Christs righteousness received by faith alone, is not reflective of the teaching of the New Testament as a whole. I have come to believe that a much more biblical paradigm for understanding the gospeland one that has much greater explanatory value for understanding Jesus, Paul, Peter, James, and Johnis one that sets forth the New
Covenant work of the Spirit, procured through the sacrifice and resurrection of Christ, as internally inscribing Gods law and enabling believers to exhibit love of God and neighbor, thereby fulfilling the law in order to gain their eternal inheritance. While this is all accomplished entirely by Gods grace through the merits of Jesus life, death, and resurrection, it is at the same time not something that occurs through the imputation of an external and alien righteousness received through faith alone. Rather, as Paul says, Gods people are justified by a faith that works through loveitself the fruit of the Spiritand with Gods law inscribed on our hearts and minds we sow to the Spirit and reap everlasting life. Due to the fact that these disagreements strike at the very core of the system of doctrine set forth in our Standards, I feel that I have no other choice than to tender my resignation from the ministry of the Presbyterian Church in America.15 (Emphasis mine)
July-August 2013
Issue 199
gives us confidence to draw near and find grace to help in time of need. In Hebrews 5:1 we are reminded that a priest was neither a prophet nor a king. His primary function was to represent men to God. The prophet represented God to man and said, Thus saith the Lord. The priest offered gifts and sacrifices to God and made intercession for those for whom the offering was made. The two things essential in the priests ministry were to make atonement and then to intercede. In Hebrews 2:17 the writer emphasizes that the priests ministry was in service to God by making atonement for sins. Now it follows that if the whole purpose and function of the priesthood was to make an atonement for sins, and further, if that priesthood with all of its offering could not effect true atonement (all it could do was cover over sin, and that for only a year) then it had to be replaced with a priesthood that could offer an acceptable sacrifice and accomplish the necessary work of true and eternal atonement. Log this into your memory bank: The old priesthood, and everything associated with it, had to be discarded and totally replaced. It was not just altered, or updated, or even revised just a bit. It had to be totally done away and replaced with something better. It had to be done away because it was ineffective in bringing sinners into the most holy presence of God. The Aaronic priesthood could not offer a sacrifice that could pay the debt our sin incurred. Hebrews 2:17 is telling us that Christ is the first high priest that could successfully make a true atonement for sinners. He is the first High Priest who could open the veil and give us assurance to come boldly into the presence of God.
My friends, these are serious things. And in the end, for some, these steps are not only a watershed that ultimately pits Solo Christo against Sola Scriptura and Sola Fide, but begins to look all the more like a waterfront. It is not surprising that the first question posted in response to Stellmans announcement was, Are you going to swim the Tiber? On September 23, 2012, he was received into the Catholic Church.
15 Jason Stellman, http://www.creedcodecult.com/a-heartfelt-farewell-tothe-presbyterian-church-in-america.
It is not thy hold on Christ that saves thee; it is Christ. It is not thy joy in Christ that saves thee; it is Christ. It is not even thy faith in Christ, though that be the instrument; it is Christ's blood and merit. C.H. Spurgeon
Issue 199
Not What the Law Says About [Us], But What the Gospel Says1
J.I. Packer
July-August 2013
Page 23 God with my mind, but with my flesh I serve the law [principle] of sin (v. 25 RSV). Paul has made his point; now he pauses. What has he done? He has shared with his readers what the law tells him about himself, and so reminded them what the law has to say about them. The law speaks not of privilege and achievement, but only of failure and guilt. For sensitive Christians, therefore, who know how God hates sin, to be diagnosed by the law is a miserable and depressing experience. The writing of these verses had clouded Pauls own joy, and as a good pastor, always thinking of the effect his words would have, he knew that the reading of them would spread the gloom. But he does not think it right to leave the Roman Christians contemplating the sad side of their experience and feeling as if they were back under the law. Instead, he sees need to remind them at once that what is decisive is not what the law says about them, but what the gospel says. So, by a logic both evangelical and pastoralevangelical, because the gospel demands the last word; pastoral, because pastors must always work... for your joy (2 Cor 1:24)Paul now picks up again the theme of Christian assurance and develops it as forcibly as he can, from no condemnation at the start to no separation at the close.
1 J. I. Packer, Knowing God, (InterVarsity Press, Downers Grove, ILL, 1973) 257, 257
In Romans 8 we find Paul restating in a vastly expanded form what he has already said in Romans 5:1-11. He is not ordinarily a repetitive man: why does he go back on his tracks here? Why did he write Romans 8 at all? The short answernot as silly as it soundsis: because he had just written Romans 7! In Romans 7:7 he had raised the question, Is the law sin? The answer he had to give was: no, but the law is a source of sinning, for it actually foments what it forbids, and so stirs up the impulse to disobey that the more a person sets himself to keep the law the more he finds himself transgressing it. To show this in the quickest and most vivid way, he had described his own experience of it. He had told how, before he was a Christian, sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death (7:11); and he had gone on (vv. 14-25) to review the present, in which,
Christian and apostle though he now is, I have the desire to do what is good, but I cannot carry it out. For in my inner being I delight in Gods law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members (w. 18,22-23). As he described this, his reaction had welled up spontaneously: What a wretched man I am! Who will rescue me from this body of death? (v. 24). The question was rhetorical, for he knew that total deliverance from sin through Christ would certainly be his one day, through the redemption of our bodies (8:23); but for the present, as he went on to say, he had to bear the bitter experience of being unable to attain the perfection he sought, because the law which required itthe law in which, as a regenerate man, he delighted (v. 2)was powerless to induce it. So then, I of myself [in my inmost self, the real me] serve the law [command] of
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Laurelville Family Conference

For more than 25 years the members of Covenant Baptist Church of Uniontown, PA and Grace Chapel of Kingwood, WV have met together in beautiful Laurelville, PA, for a 3-4 day time of teaching of Gods Word and fellowship. 2013 Conference Speakers: Pastor Mark Webb Mark Webb is Pastor and Senior Elder at Grace Bible Church. In addition, he has traveled to speak at conferences throughout the United States, as well as, Mexico, Canada and Europe. In Dallas, TX, on the family cotton farm, he learned to shepherd at a young age. He received a B.A. from Rice University in Houston and went on to pastor churches in Wyoming, Tennessee and currently in Mississippi. He and his wife, Linda, have been married for forty-two years and have three adult children, and eight grandchildren. Pastor Jason McClanahan Jason was born and raised just outside of Charleston, WV. He graduated from West Virginia State University (B.S. Social Work - May 1997), Virginia Beach Theological Seminary (Master of Divinity - May 2001), and The Master's Seminary (Doctor of Ministry - May 2008) in Los Angeles. After planting and pastoring Providence Baptist Church in Westerville, OH for 7 years, he moved back to Charleston to pastor Randolph Street Baptist Church in 2007. Jason married his wife, Ginger, in 1995 and they have 3 children: Ty (16), Olivia (14) and Julia (11). If you would like further information or would like to register for the 2013 Laurelville Family Conference, please contact before 7/26/13: Ron and Pam Kelly, 313 Irish Meadows Lane, Bruceton Mills, WV 26525. Call 304-379-1029 or email Pkelly1197@aol.com 2013 Registration Fees: Solarhouse: 2 adults per room: $89.10/day ($10 more per child over 11) Camping: Full Hook-up (Water, Elec., Sewage) $23/day Hook-up (Water, Elec.) $19/day Hook-up (Water) $16/day
August 8-11th, 2013
Breakfast and Lunch will be provided daily. There are several nice, reasonably priced places to have your evening meal just a short distance away. Arrangements may be able to be made to eat all meals at the Laurelville kitchen at an additional cost. (Ask when registering.) You may log onto www.laurelville.org for more information concerning the variety of activities available while at Laurelville such as: hiking trails, swimming, miniature golf, volleyball, basketball, tennis and ropes course.

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Sound of Grace, Issue 199, July-August 2013

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It is good for the heart to be strengthened by grace Hebrews 13:9

Christ, Our New Covenant High PriestPart 6

Dr. J. David Gilliland

We also see this theology elsewhere in Galatians:

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God's Unfolding Story of Salvation

In following Edwards, John Piper put it this way:

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