Category: Theology

“The great impact (of the theater)is neither the persuasion of the intellect not a beguiling of the senses…. It is the enveloping movement of the whole drama on the soul of man. We surrender and are changed. Or at least we are when the magic works. Yet the ‘magic’ in the case of effectual calling is always the result of the wisdom of the playwright (Father), the content of the drama itself (Son), and — something that cannot be duplicated by any theater company of creatures — the charisma of the casting director (Spirit), who makes sure that the Word never returns empty, without having accomplished everything for which it was sent.”

Dr. Michael S. Horton
Covenant and Salvation — pg. 225

In the italicized portion Horton is quoting Clifford Geertz’s,
“Local Knowledge: Further Essays in Interpretive Anthropology, — pg. 27-28

When the US military took action in Iraq there were different ways of reporting it depending on where you were sitting. If you supported the US action you saw the Iraqi people in bondage to Saddam Hussein and so spoke about the action of the US military as one of liberating Iraq. No doubt there were others who spoke about that same action of the US military as one invading Iraq. The way the nomenclature is crafted reveals ones position on the action.

Something similar happens in discussions on regeneration. The Reformed will look at what God does in regeneration and they see a will in bondage and the action of God as liberating the will. Others see the Reformed doctrine of the Father speaking the Son as an illocutionary act with the Spirit accomplishing perlocutionary comprehension in the listener as an invasion.

How one sees regeneration, whether as invasion where God violently coerces the person or whether as liberation where God releases the person from brutally coercive and oppressive forces will depend on their worldview. Those who see regeneration as God’s violent act are those who see God’s regenerating work just as Muslims sympathetic to Saddam Hussein saw US military operations in Iraq. Those who see regeneration as God’s liberating work are those who see God’s work just as Frenchman saw the Allies arrival in 1944 in Paris.

Now we drop into the equation that those whose wills are in bondage and so are being brutally coerced are people who love their bondage, and insist that bondage is freedom. The effectiveness of their enslaved wills is seen in how they love their chains. Arminians then insist that these people who love their bondage and call slavery freedom should renounce, quite apart from God’s regenerative illocutionary Word and perlocutionary act, their spiritual captivity, and further Arminians agrees with those in captivity that God’s locutionary liberating speech act is an invasion. So on one hand Arminians agree that people in bondage need to be liberated but on the other hand they squeal when Reformed people insist that the Spirit of Christ is the sui generis liberator.

Next the question arises as to how it is that people in bondage are held responsible for the slavery that they can’t help but want. The answer to this question is that they are held responsible because they freely will out of their bonded will to call their bondage freedom all the while retaining the natural faculties to choose to the contrary even if they don’t retain the moral faculties to choose to the contrary. The fall and their shared identity in Adam hasn’t delimited any of their natural capacity or physical ability to choose God. This is why they are held culpable for their God hating leanings. We must understand that because the natural power remains intact in those who bear the image of God that they are rightly held responsible for using that natural power in defiance against their better knowledge.

However natural ability still has to reckon with moral inability. Though the natural and physical functions remain whole they are only as good as the moral dispositions that govern them. Those moral dispositions are given over to an agenda that seeks to dethrone God in favor of the self, all the while insisting that God has done them wrong by denying them full throated autonomy. In this state and condition man will use his natural faculties to attack God’s Godness at every turn and hence he is responsible. He can only recognize this bondage and be rescued from it by being liberated. Indeed, the first glimmerings of being liberated is recognizing the bondage for what it is. Before God can be seen to be anything but a repulsive and cruel enemy the human will must be set free, the heart of stone must be vivified to flesh, and the person must be brought out of their wastrel wanderings to the safety of covenant and the peace of home.

“If we enjoy union with Christ, not only we ourselves but even our works too are just in God’s sight. This doctrine of of the justification or works (which was developed in the Reformed Church) is of the greatest consequence for ethics. It makes clear that the man who belongs to Christ need not be the prey of continual remorse. On the contrary he can go about his daily work confidently and joyfully.”

Wilhelm Niesel
Reformed Symbolics: A Comparison of Catholicism, Orthodoxy, and Protestantism

The Reformed faith deals with the problem of remaining sin in all that we do by teaching this truth that not only our persons but also our works are justified. When this teaching is combined with the ongoing necessity to be conformed to the image of Christ in our daily walk both the dangers of despair over one’s lack of conformity to Christ and the danger of an attitude that concludes that since sin is inevitable in our works why bother contending for righteousness are eclipsed.

There are other ways to deal with the reality of the sin that remains in all that we do after being declared right with God. The Keswick’s contend that sin can be so suppressed that one can have victory over sin and so not sin anymore. The holiness folk contend that sin can not only be suppressed but that it can be eradicated by a second work of grace called entire sanctification or perfect love. My examination of and my experience in these movements though has lead me to believe that what happens in such a move is a defining of sin downward so that people can convince themselves that they really are done with sin.

This is a case where different theology makes a radical difference in personality. The Keswick and Holiness view when seriously embraced by people leads to a incredible self-righteousness. Obviously, if someone has been delivered from sinning there is a incredible temptation to look down on other people who haven’t yet been delivered. Also people who embrace this view end up as people who take sin lightly. Just try convincing someone that they may have a sin problem who is convinced that they have reached a point where they no longer sin.

In the Reformed faith we both hate and yet at the same time recognize that we continue to sin and yet we are neither in despair about that nor are we casual about it since we believe both that all of our works are justified and that out of gratitude for all the Christ has done for us we must continue to seek to ever increasingly be conformed to the character of our Lord Jesus.

Hence being Reformed keeps us from being twisted in our personality by either living in constant despair about the always present sin in our obedience or by living in a wicked presumptuousness that since the lack in our obedience is always forgiven therefore we have no need to be concerned about the lack in our obedience, or by redefining sin as the Keswick and Holiness people do thus creating personalities inflated with self-righteousness.

Being Reformed — it makes for stable personalities and quality character.

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p.s. — An autobiographical word.

I grew up in the holiness movement and was taught entire sanctification. I earnestly sought it but never achieved it — praise God. It is one reason why I left the movement. I just couldn’t convince myself, that I had reached moral perfection. Many of my classmates did make sudden discoveries of their moral perfection in their senior year in college as they could not accept a call to the ministry unless they had been entirely sanctified.

From undergraduate school I went and did my seminary work at a Keswick school. In both my time in the Holiness movement and my time among the Keswicks you could cut with a knife the self-righteousness.

In classes both in undergraduate and in Seminary, in institutions separated by 800 miles, I heard Professors say at the front of classes that I took that “they hadn’t sinned in 30 years.”

”The total life involvement of the covenant relationship provides the framework for considering the connection between the ‘great commission’ and the ‘cultural mandate.’ Entrance into God’s kingdom may occur only by repentance and faith, which requires the preaching of the Gospel. This ‘gospel,’ however, must not be conceived in the narrowest possible sense. It is the gospel of the ‘Kingdom.’ It involves discipling men to Jesus Christ. Integral to that discipling process is the awakening of an awareness of the obligations of man to the totality of God’s creation. Redeemed man, remade in God’s image, must fulfill – even surpass – the role originally determined for the first man. In such a manner, the mandate to preach the gospel and the mandate to form a culture glorifying to God merge with one another.”

O. Palmer Robertson
The Christ Of The Covenants — pg. 83

In starting we should note that, loosely speaking, the Cultural mandate is most closely associated with Jesus in his Kingly office, while the Great commission is most closely associated with Jesus in His office of High Priest. The Cultural mandate is tied to the imperatives of Scripture, while the great commission is most closely tied to the indicatives of Scripture. The Great commission is a proclamation of what the Lord Christ has done for men, as the great propitiation, while the cultural mandate is the declaration of what the Mediatorial King Jesus requires. While we note these distinctions we insist that our High Priest is King and our King is our High Priest. As our High Priest and King Jesus prays for us in the heavenlies and through His Spirit leads us, in obedience, to extend His already present Kingdom here on earth.

Something that seems to be happening within the Reformed Church is the dividing of the offices of our Liege Lord Christ. There seems to be one faction in Reformedom that so wants to insist on Jesus as High Priest that any mention of Jesus as ruling King is seen as something that doesn’t apply to us now since we are in the interregnum. These people are wrongly divorcing these two offices. At the same time there is another faction in Reformedom that is trying to confuse these two offices so that what God requires in salvation and what God gives in justification are so co-mingled that the doctrine of faith alone becomes a doctrine of faith and works alone.

There is a necessity therefore to try and understand the relationship of the believer to the offices of Jesus as King and Priest, and relationship between the Great Commission and the cultural mandate. First, we would note that even in the gospel Jesus as King commands all men everywhere to repent, while in his office as High Priest He gives what He commands to His elect.

As we consider Robertson quote above I would offer that the Cultural mandate provides the general context wherein the text of evangelism can make sense. Allow me to try and explain. Where Christians take seriously Jesus office as King in an unrestricted sense there a cultural context is created that makes it easier for the gospel to be heard by unbelievers. Think of context and text when reading a book. The context helps the reader to make sense of the text that he is immediately reading. The text itself would be nonsense if it were set in an entirely different context. In the same way when the ‘Gospel’ goes forward in a cultural context that is informed by the unrestricted Kingship of Jesus, there the text of ‘Jesus Christ as the great High Priest’ makes more sense. Where Jesus in His Kingly office is lived out there isn’t such a huge disconnect between the message of Jesus Christ crucified and the reality of a culture that is defying King Jesus at every turn. When we don’t engage in the cultural mandate we make it more difficult for people to hear the strains of the message of the great commission because we are helping to create a social order context that is in opposition to the gospel proclamation. Consequently when we disconnect the Great Commission and the Cultural Mandate what we inevitably end up creating are Christians who view their salvation as unrelated to their cultural endeavors, or who see their cultural endeavors as unrelated to their salvation. The result would be to give us both an anti-nomian Church and an anti-nomian culture.

Likewise the reverse is true. Where the offices of Jesus are confused and collapsed together, with the office of King compromising the office of Priest, we will create a Church that is legalistic and a social order that is rigid. While the previous error wants a text divorced from its context, this error wants a text undistinguished from its context. The former error leads to bifurcationism where the Church as Sacred and the social order as common are isolated from one another, while this error leads to a social order that is undifferentiated as to what is Holy and what is Holy of Holy. Jesus must be proclaimed (prophetic office) in both of His offices (Priest and King) or else we eviscerate the definition of both of those offices.

When we find the proper tension between these offices we discover that people who have been saved and brought into the Kingdom, now seek to bring that salvation wherein they have been saved into every area of life, so that those spheres may experience salvation. In obedience to King Jesus those who have been saved by Jesus as their great High Priest now bring salvation to the gardens they tend, and the children they raise, and the books they write, and the Churches they attend, and the judicial decisions they hand down, and the art they paint, and on and on. So, as individuals are saved by Jesus in His Priestly office, they bring that salvation to their corporate life in obedience to Jesus in His Kingly office, which in turn, as we noted above, provides a general cultural context where it is easier for unsaved individuals to comprehend the Gospel.

Now the objection will be that what I am contending for is a kind of naturalistic program for the Church where I deny the supernaturalistic agency of God for men to be Redeemed and instead am relying on cultural infrastructure to convert lost men.

Of course I would say this is most certainly not true! I am not saying that if we follow three easy steps people will get saved. I am saying that God appoints means to ends. That salvation, while a spiritual reality, happens inside a physical and corporeal context and that it is gnostic to suggest that we can get to the spiritual reality without considering the physical context. Men will never be saved by the proper cultural infrastructure but it is certain that their natural individual resistance to the message of Christ crucified will be accentuated and emboldened by cultural infrastructure that is built in defiance of King Jesus.

God putting the offices of Jesus together they must not be cast asunder.

I thought I would provide another post interacting with the same Non-covenantal Pastor (NCP =Jack Baptist) who I interacted with in a recent post. What makes this substantial, but I hope charitable, disagreement more interesting is that this gentleman and I graduated from the same Seminary at just about the same time frame.

The reason that this kind of interaction is so profitable is that it allows people to see the profound differences in two different ways of understanding the Christian faith. In order to underscore the importance of such differences I am going to try and emphasize the ugly implications of the NCP position. Jack Baptist titles his article, What Makes Covenant Theology Legalistic

(Bret responds),

Legalism, in Theology, is formally defined as an attempt to obligate God into owing one his or her salvation on the basis of their achievements. It is the idea that God sets up a system whereby men can earn their way to heaven.

NCP writes,

There are two essential tenets of Covenant theology. The first is that there is an eternal, super-historical covenant forged between the three members of the Godhead, to bring about the salvation of the chosen.

(Bret responds),

Covenant Theology, which starts as supra-historical (counter Jack Baptist’s “super”), following the implicit teaching of Scripture, does indeed teach what has come to be called the covenant of redemption (consilium pacis). The idea is that in eternity past the members of the Trinity made covenant with one another with a view towards securing the gracious salvation for God’s Elect children. In this covenant of redemption (pactum salutis) the Father out of divine love (I John 4:10) gives to the Son a people (a) and the Son determines and agrees that He will, as a Federal Head substitute (b), take upon Himself the personal and just wrath of God against the sins of God’s elect (c) as well as provide for His people the positive righteousness required of the people of a Holy God (d), doing so by His perfect obedience to the requirements of God’s just law.

Scripture — (a)I have glorified thee on the earth; I have finished the work which thou gavest me to do (John 17:4). I do not pray for the world but for those whom you have given me for they are Yours (John 17:9). (b)For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the one Jesus Christ. 18 Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. 19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. (Romans 5:17-19) (c) But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed. (Isaiah 53:5) For the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Mark 10:45)(d)God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. (I Corinthians 5:21) It is because of him that you are in Christ Jesus, who has become for us wisdom from God-that is, our righteousness, holiness and redemption. In conclusion, the Covenant of Redemption finds the One Triune God involved in an eternal plan of Salvation where the Father as Sender and Principal, and the Son as the Sent One who will Send on the basis of His successful work as Mediator and The Spirit as The Sent Applier, covenant together in being one to bring the one Salvation to God’s one people.

The attendant reader will notice that in this Theology that is being accused by NCT as being ‘Legalistic’ there is no place for fallen man in contributing to or earning his salvation. Therefore all misguided accusations that Covenant Theology is legalistic must be said to be based on a understandings not well considered. This eternal covenant of Redemption is completely and entirely gracious and for it to be accused of legalistic says more about the accuser (Jack Baptist) than it does about the accused (Covenantal theology).

NCT writes,

The second is that all of the Biblical covenants are differing administrations of this one Covenant of Grace. It’s this second tenet that creates unsolvable tensions and problems for the evangelical.

(Bret responds)

This is really a infelicitous way to speak concerning the one covenant of Grace. For myself as a Covenant Theologian I would prefer to speak about the Covenantal progress of redemption rather then ‘differing administrations of this one covenant of grace.’ NCT’s language makes the covenant sound so mechanical, while the more apt metaphor would be organic. You see the covenant grows in the ongoing progress of redemption much the way my son grows in the ongoing progress of maturity. My Son at 18 is substantially different from when he was newborn but he is still the same son. In the same way the covenant of grace is newborn in God’s words to Adam and Eve upon their fall and as time passes that which is implied in that covenant of Grace comes to maturation just as what was potential in my newborn Son came to maturation with the passing of time. As that covenant of Grace matures it is different but it is still the same covenant of Grace.

The problem with Non-covenantal thinking is that it consistently shows an inability to understand that Covenantal progress in redemption allows a maturation that is significant but still connected to the original covenant. The danger with Non-covenantal (i.e. Baptist) thinking in its inevitable tendency to emphasize total differences between covenants as opposed to maturative inspired distinctions in the one covenant of grace is that they often end up with one way of salvation for the old covenant saints with a new way of salvation for the new covenant saints which and this by necessity implies a God who is janus faced with His stern mien turned to His old covenant people and gentle faced turned to the new covenant people.

NCT writes,

Covenant theology is modalistic, in that each historical covenant is said to be mere modes ( administrations, re-publications) of the saving Covenant of Grace.

Bret responds,

Is my Son, who is about three inches taller than his father now, being a modalistic being when he goes through growth spurts? Is Anthony at 18 only a modalistic representation of who Anthony was when he was 6 months old? Is Anthony now only a modalistic representative of who Anthony will be at 40? The covenant of Grace is no more modalistic when it matures in the context of the progress of redemption then my Son is modalistic as he matures. The accusation of covenantal modalism is just a desperate attempt to impugn, without substance, the covenant of Grace and belies an inability to see how God incrementally reveals the fullness of His salvation in the progress of redemption.

NCT writes,

There is indeed only one plan of redemption, stretching from eternity to eternity.

Bret responds,

First, NCT’s theology keeps insisting that there is only one plan of redemption but his insistence that God’s covenantal framework changes completely in the New Testament will later force him into contradictory language.

For example NCT can write elsewhere that,”If the Old and New Covenants are merely different “administrations” of a meta-historical salvation-covenant — one Covenant of Grace modalistically wearing two hats — then the New Covenant becomes the Old Covenant. This in the end puts you into a theology of salvation by law, even while trying to champion grace.

Please note carefully the assumption. NCT is contending that the Old Testament saints (at least those in the Mosaic covenant) were saved by law keeping, and he is warning against the danger of embracing a covenantal understanding that legitimates what he considers to be a fallacious unitary covenant of Grace. His concern is that if this unitary covenant of grace is embraced then the saints in the Renewed and better covenant, fulfilled in Christ, can only be saved by law, which in his understanding is the same way he believes the Old Testament saints were saved. What NCT has done here is to contradict what he said in his paragraph cited above. According to NCT there are TWO plans of redemption. One plan in the Old Covenant which was salvation by law and another plan in the New Testament which is presumably salvation by grace.

Of course on one hand NCT is correct. There is only one plan of redemption and by that one plan of redemption, which was expressed in God’s covenantal dealings with His People, grace alone secures salvation.

NCT writes,

It’s (Redemtion) not a covenant, though, since (A) the Bible never calls it a covenant, and (B) more importantly, covenantal language is inappropriate to apply to the three members of the Godhead. Redemption is their eternal counsel, not a covenant.

Bret responds,

Referring to (A) — Scripture never uses the word Trinity. Does that mean Trinity isn’t a Biblical teaching regarding God?

Referring to (B) – We must be honest and admit that Scripture nowhere says,”And the Father speaketh to the Son and the Spirit and saith; ‘Arise up and let us make a covenant among myself.’ And the One God did arise up and make covenant among the persons. And He saw it was good.” But to insists on such a requirement does not allow the Scriptures their full teaching authority. If, throughout Scripture we find good and necessary reason to understand something conceptually we must teach that. Besides the passages considered above we have the Scripture putting in the Mouth of the Son declaring,

“Here am I and the children whom God has given me.” (Hebrews 2:13)

When were these children given to the Son if not in eternity?

Clearly, there was some kind of eternal arrangement between the persons of the Trinity. That arrangement we are calling the covenant of Redemption.

NCT writes,

A covenant is a legal agreement. There is no chance of failure between members of the Godhead, therefore no penalties for failing, no bond-in-blood, and no covenant sign. The Godhead did not contract with Himself.

Bret responds,

All because God deigns to enter into a covenant doesn’t mean He does so because He thinks there is a chance for failure if He doesn’t enter into covenant. He may have entered into the Covenant of redemption so as to provide a archetype reality upon which the ectypical covenant of Grace could be understood.

Secondly, a legal agreement does not require that there be no relational agreement at the same time. In other words agreements can be both relational and legal simultaneously. I have a very relational covenant with my wife which also happens to be legal.

Thirdly, a case could be made that the elect themselves were the covenant sign between the members of the Trinity in the covenant.

Fourthly, Jack Baptist doesn’t consider the possibility that covenant was entered into by way of gracious condescending to those who would trust Christ, thus giving them certainty that God does not lie regarding His promises.

Finally, while most covenants were sealed in blood not all covenants were sealed in blood.

NCT writes,

The New Covenant is (obviously) a covenant, but that is established between God and His elect, via the redeemer, Jesus Christ.

Bret responds,

And Jesus Christ was never part of any of the previous covenants? If the Old Covenant was established between God and His elect, without the involvement in some manner of the redeemer, Jesus Christ, then how could they have possibly been saved? Could the elect of any age be saved apart from Jesus?

NCT writes,

The darker consequence of covenant theology is that it breaks down the distinctions between Old and New Covenants. As a result it blends the Law into the New, and/or projects the New backward into the Old.

Bret responds,

The darker consequence of NCT’s analysis is that he keeps believing that the Old Covenant wasn’t at all gracious. If the Old Covenant wasn’t gracious he might have a point but if the Old Covenant isn’t gracious then all of those people who lived under that covenant are damned to Hell. One wonders given his theology how he avoid believing that.

NCT writes,

It treats the New Covenant as the flowering of the Law, when in reality it is the flowering of the Abrahamic Covenant.

Bret responds,

Galatians clearly teaches that the law was certainly not against the promises of God. If the law is not in anti-thesis to the promises of God then the flowering of the one is the flowering of the other. Jack Baptist keeps thinking that God intended the law to be used the way that His enemies thought that the law should be used — to wit – as a means by which salvation could be secured. That was never the purpose of the law in the covenant of grace.

NCT says,

1.This is starkly contrary to the New Testament teaching of antithesis between these two covenants. Covenant theologians simply deny that such an antithesis exists. Their overriding emphasis, to the exclusion of everything else, is that all the covenants are essentially the same (The word “essential” is vague enough to justify practically anything). “The Old and New Covenants aren’t in antithesis,” they claim. “They just…um… a little different from each other, is all.”

Bret responds,

The covenants are essentially the same the same way that my Son now at 18 is essentially the same Son as he was at birth. NCT puts the anti-thesis in the wrong place. The anti-thesis is between those who try to be saved by the covenant apart from Christ and those who receive the Christ offered in the covenant. Those who seek to be saved by the law apart from Christ find the one covenant constantly reminding of sin (Hebrews 10:3) while those on the other end of the anti-thesis, who receive Christ offered in the covenant are constantly reminded of grace (Hebrews 10:12-18).

NCT insisting that the Bible says,

1.)The Law came through Moses, but saving grace and truth came through Jesus Christ (John 1:17). That “but” is an antithesis. Law vs. grace.

Bret responds,

First, the scripture has been misquoted. The proper reading is “The law came through Moses, but grace and truth came through Jesus Christ.”

So, since this Scripture is obviously being appealed to by NCT in order to prove that grace only came with Jesus Christ we must likewise believe that truth only came with Jesus Christ. Does NCT really want to advocate that no truth existed before Jesus Christ?

More likely what this Scripture is teaching is that the emphasis of the Mosaic covenant was its law characteristic while the emphasis of the covenant come to full flower is grace. Scripture bares that out as part of the beauty of the renewed and better covenant is that in it there is no constant reminder of sin which the Mosaic covenant yet unfulfilled in Christ emphasized (See Hebrews). To say that the emphasis has changed because He who it pointed to has come is hardly to posit an antithesis.

Really, John 1:17 must be understood in some such fashion for if it is not understood in such a way we run into major problems where Scripture can say elsewhere that the ‘law is holy, and the commandment is holy, just, and good,’ and the affirmation that ‘we establish the law,’ and the idea that in the New Covenant the law from the Mosaic covenant is written on the hearts of the New Covenant people,’ and that Jesus did not come to abrogate the law but to fullfil it. The Apostle Peter also makes an amazing statement on this subject. He plainly declares that as Christ’s New Testament church we are “…a chosen race, a royal priesthood, a holy nation, [and] a people for God’s own possession (1 Peter 2:9). The remarkable thing about this text is that Peter is directly referring to the words of God when He established the Mosaic covenant. Obviously, if the law is something totally old covenant oriented there wouldn’t be such esteeming of the Law by the New Testament writers. This is really the problem with NCT’s interpretation. He doesn’t take into accountALL of the Scripture.

NCT writes,

2.)The Law makes the world guilty (Romans 3:20), while the New Covenant remits sin. Imposition of guilt vs. remission of guilt. Doesn’t sound like “an acorn growing up into an oak tree” to me!

Bret responds,

Does NCT really believe that people were only guilty in the old covenant? Does he really believe that sins weren’t remitted on the day of atonement as the elect looked through that Sacrifice that could never take away sin to the one who the Sacrifice spoke of who could take away sin? It seems unimaginable that anyone would suggest that God’s people in the earlier expression of the one covenant of grace never knew remission of sin.

Second, it is true that the Law shuts people up to sin but that is good news to God’s elect for that realization of guilt causes God’s elect to look to Christ for remission of sin.

NCT writes,

The New Covenant righteousness of God is revealed apart from the Law. Romans 3:21. Justification without law.

Bret responds,

The Law as demand cannot save, yet the Gospel is not contrary to the Law of Moses as Romans 1:2 teaches. The Gospel was already proclaimed in the ‘Law and the prophets.’ BUT NOW (Rmns. 3:21), — (the time filled with redemptive significance because of the coming of Christ v. 26) — God’s righteousness comes to historical realization through Christ and His work.

You know it is scary that week in and week out this guy is entrusted with a pulpit.

NCT writes,

3.)The New Covenant justified, but the Old Covenant did not. Romans 3:20, Galatians 3:11.

Bret writes,

The situation in Galatia swirls around the Judaizers insisting that the Galatian Christians adopt the Ceremonial law in order to be saved. That aspect of the Law was fulfilled in Christ so that to embrace that which Christ fulfilled was to reject Christ. Galatians 3:11 does nothing to remove the idea that the esteeming of the Moral Law in salvation is the natural consequence for justification as Galatians 5:19-21 teaches.

Secondly, in Galatians 3:11 Paul is quoting Habakkuk, a man who lived under the Mosaic covenant. What could Habakkuk possibly have known about being justified by faith if he was one of those who had to be justified by law? There is no anti-thesis here.

Thirdly, Romans 3:21 states a truism that has always held true. The law has always, throughout covenantal history, had a first use that brings knowledge of sin.

NCT writes,

4.)The Old Covenant could not give anyone the Holy Spirit, but the New Covenant does. Galatians 3:2. Spirit vs. no Spirit.

Bret responds,

Certainly one of the benefits of the renewed and better covenant is a more effusive outpouring of the Holy Spirit upon God’s people than in the previous covenant where the Spirit’s outpouring seems to be restricted to those who held representative offices (Prophet, Priest, King) among God’s people, but Scripture clearly teaches that the earlier expressions of the one covenant of grace knew something of the Spirit if only through their leadership. A true anti-thesis would be no Spirit in the Old Covenant and Spirit in the New Covenant, not, some Spirit in the Old Covenant but more Spirit in the New Covenant. We can only conclude, once again, that there is no anti-thesis here.

NCT writes,

5.)The Law curses, but the New Covenant blesses. Galatians 3:10. Blessing vs. cursing. I can’t think of two categories of divine action more clearly antithetical to one another than blessing and cursing!

Bret responds,

Now NCT is suggesting that those in the yet matured covenant of grace didn’t know God’s blessings? All that Galatians 3:10 proves is that no one can keep the law perfectly. Something with which no New Covenant Theologian would disagree and something with which no Old covenant remnant saint would have disagreed.

Also we should note that Scripture teaches that just as the less mature expression of the covenant of grace could bless so the New Covenant has capacity to curse (Hebrews 10:29).
Blessings and cursing of each covenant comes to those who are either the Israel of Israel or to those who are Israel but not Israel.

NCT writes,

6.)The Old Covenant is not of faith. Galatians 3:12. Faith vs. “doing” commandments.

Bret responds,

So, those in the old covenant didn’t have faith? Those in the old covenant were saved by doing? What about all those Old Covenant Mosaic members who are exalted for the very faith that the New Covenant saints are told to emulate? If the Old Covenant was not of faith what do we do with Hebrews 11?

NCT writes,

7.)God made His saving Abrahamic promises to Jesus Christ through Abraham, not through the Old Covenant. Galatians 3:16-17. Abraham, not Moses.

Bret responds,

So lets get this straight. From the time to Abraham to the time of Moses God deals graciously with His people but with the Mosaic economy he quits dealing graciously with His people and forces them into a covenant that only brings guilt and doesn’t provide remission of sin?

What we have here from NCT is a God who deals one way soteriologically with his people through Abraham and then changes to deal with them a different way through Moses and changes AGAIN with Christ. Does NCT believe that God is immutable? O Palmer Robertson might be helpful to NCT at this point.

“Secondly, Paul contrasts the Abrahamic covenant and the Mosaic periods of the Old Testament (Gal. 3:15-19). The apostle makes plain that the inheritance of God’s blessing is not based on law, but on promise. By such an anti-thesis, he sets the covenant of law over against the Abrahamic covenant. Yet, it must be recognized again that Paul’s ultimate purpose in this entire discussion is to distance the true Gospel of Christ from every approximation of the Judaizer’s false gospel. His discussion focuses on law as isolated from promise and its fulfillment in Christ. Law under Moses never was intended to function apart from promise. Separated from its promise-dimension, which reaced its fulfillment in Christ, law never could provide a way for making sinners righteous. Promise as under Abraham was the only effect way by which sinners could be justified before God throughout the history of the covenant. While the Apostle quite vigorously sets promise over against law, he actually sees a basic unity between the Abrahamic and the Mosaic covenants in contrast with the legalistic proposals of the Judaizers. He emphatically focuses on the legal requirement of circumcision as that point which distinguishes the anti-gospel of the Judaizers from the true gospel of Christ. If the Galatians should receive circumcision Christ will not benefit them (Gal. 5:2). Yet circumcision, it must be remembered, historically found its initial institution under the provisions of the Abrahamic covenant of promise rather than the Mosaic covenant of law. This fact clearly indicates that the ultimate contrast in Paul’s mind is not between the Abrahamic and the Mosaic covenants, but between the way of justification advocated by the Judaizers and the way of justification provided by Christ. Thus the emphatic antithesis in Paul between the ‘law covenant; and the ‘promise covenant’ must not be allowed to detract from the unity of God’s dealings under the covenant of redemption.”

In the end, as I have said earlier, the anti-thesis presented in Galatians is between Judaizers misrepresentations of the Law and the Apostles accurate representations of the covenant of grace.

NCT writes,

8.)The Old Covenant offered eternal inheritance based on works, but the New Covenant offers it based on God’s gracious promise. Galatians 3:18. Works vs. promise.

Bret responds,

Only the Judaizers were insisting that the inheritance is of law. Certainly Moses, who was commended for his faith in Hebrews 11 as one who esteemed the reproach of Christ would be one who would give powerful testimony that the inheritance was always only by promise.

NCT writes,

9.)The Old Covenant was added onto Abraham’s covenant — it is not a re-published version of Abraham’s covenant. Galatians 3:19. Added, not continued.

Bret responds,

Appealing to O. Palmer Robertson again,

“Indeed, it should be acknowledged that law in distinction from promise was given to reveal sin (Gal. 3:19). The radicalness of this exposure of human depravity is seen in the fact that the law, by its very form, was calculated to uncover sinful man’s inclination to self-trust. In this respect, Sinai represents a covenantal administration in sharpest contrast with Abraham’s promise-covenant. BUT this contrast must not be understood as rupturing the unity and progress of the revelation of the covenant of redemption.. Diversity indeed exists in the various administrations of God’s covenants. This diversity enriches the wonder of God’s plan for His people. But the diversity ultimately merges into the a single purpose overarching the ages.”

In the end though even this adding onto can be seen as perfectly consistent with the Abrahamic covenant. By the emphasis on law the Mosaic covenant graciously revealed to the Israel of Israel the need for grace. The Mosaic covenant with it’s emphasis on law was gracious because it reminded the Israel of Israel that the law apart from the promise could never save. The Mosaic covenant worked in God’s elect elect people a steady trust in the scarlet thread of Redemption that was proclaimed in the Sacrifices. God’s law was gracious to God’s people as it worked in them a understanding of their sin nature and so made them pant for grace even more.

NCT writes,

10.)The Old Covenant ended once Christ came, but the New Covenant continues forever. Galatians 3:24-25. Temporary vs. permanent.

Bret responds,

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.” (Gal. 3:24)

Now can anybody explain to me how a covenant which had as its intent the bringing of God’s people to Christ can be seen to be in anti-thesis with a covenant that gives He whom the previous covenant was leading us to?

The law functioned as a means to separate Israel from the surrounding nations. With the advent of Christ that function of the ceremonial law has now ended.

Finally, it was only temporary because it is fulfilled in Christ.

NCT writes,

Due to this mingling of the Old and New Covenants into one because of the teaching that all the covenants are salvific (they’re not) and mere administrations of a single saving plan (they’re not), Covenant theology becomes legalistic by its very nature.

Bret responds,

If all the covenants were not salvific then how could the apostle say with a straight face that old covenant people were advantaged by being God’s people (Romans 3:1-2)? How much advantage could there be in being in a covenant that could only damn?

NCT writes,

Covenant theology doesn’t sometimes accidentally “veer” into legalism. It is legalistic in its theological DNA, when its essential principles are rigorously played out.

Bret responds,

This is just a stupid assertion. Just plain stupid! In order for NCT to say this he must insist that, Calvin was a legalist. Edwards was a legalist. Owen was a legalist. Warfield was a legalist. Sproul is a legalist. Thornwell was a legalist. Dabney was a legalist. Boston was a legalist. Witsius was a legalist. Hodge was a legalist. Kuyper was a legalist. Bavinck was a legalist. Vos was a legalist. Flavel was a legalist. Brooks was a legalist. Perkins was a legalist, and on and on and on.

We saw right from the beginning that Covenant theology in its pactum salutis contends for the very essence of God alone salvation. We have seen how NCT mishandles and misapplies the Scriptures which inevitably leads him into anti-nomianism and as a anti-nomian he can only conclude that anybody who see’s that the law has a gracious ministry to God’s people are legalist.

NCT writes,

This creates great mental stress for the consistent Calvinist, who must on one hand affirm sola gratia/sola fide, but on the other hand is forced by covenant theology’s basic principles to say that people were saved via the Law — since according to Westminster Puritanism the Law was allegedly a simple re-publication of the Gospel!

Bret responds,

There really is no tension as NCT would see if he took the time to try and understand how the covenants fit as a harmonious whole instead of forcing his a-priori misguided undertandings on both the Scriptural text as well as on those covenant theologians who faithfully handle the text.

NCT writes,

Paul in 2 Corinthians says that the Old Covenant was a ministry of death! This fact clearly distinguishes it in antithesis from the New Covenant.

Bret responds,

First we would note that in II Corinthians 3 it is taught that the covenants in their various expressions share a glory. The degree of that glory is intensified in the renewed and better covenant but it is the same glory and not a different glory that is intensified. There is no anti-thesis here.

Secondly, the glory that is spoken of in II Cor. 3 is a glory that is restricted to the letter apart from the Spirit. There is nothing in II Cor. 3 that teaches that those condemned in the old covenant were not saved by looking to Christ through the Sacrifices. Indeed, if we take Hebrews seriously we would say that the ministry of condemnation that Paul speaks of in II Cor. 3 was before them with every sacrifice (Hebrews 10:2-3). So, we quite agree that the less mature expression of the one covenant of grace was a ministry of death but only in such a way that it caused the Israel of Israel to fix their hope upon the author and finisher of their salvation. There is no anti-thesis here.

The contrast then would be between the un-renewed and worst covenant that was constantly reminding of death and the renewed and better covenant today that constantly reminds God’s people of life. The old covenant saints laboring under the ministry of condemnation looked for the reality that was proleptically promised and given to them in the Sacrifices in a ‘not yet’ fashion while the renewed and better covenant saints experience the reality of the ministry of righteousness. The saints in the un-renewed and worst covenant were constantly reminded of their condemnation on the day of atonement when that sin was provisionally and typically taken away while the saints in the renewed and better covenant are constantly reminded of their righteousness by the fact that the Sacrifice has sat down at the right hand of the Father. Properly understood there is no anti-thesis here.

NCT writes,

Take this equating of the two covenants even further, and you end up saying that saving grace was mediated to Jewish worshipers through the Law’s sacrificial system (I’ve had Presbyterians vehemently insist to me that this was so).

Bret responds,

If we do not conclude that saving grace was mediated to Christian worshipers by grace alone through faith alone as they looked to Christ alone typically and proleptically presented in the Sacrifices it is difficult to see how these brethren were saved and how NCT is not advocating a different way of salvation for those in each of his anti-thetical covenants.

econdly, NCT fails to appreciate the ‘now, not yet’ nature of the less mature expression of the one covenant of grace. In that earlier expression the emphasis obviously falls on the ‘not yet’ of salvation, but an emphasis on the ‘not yet’ of salvation is not the same as saying there was no salvation for these brethren.

Thirdly, NCT must deal with Isaiah 6:6-7 (as only one example) where Isaiah’s iniquity is taken away because a coal is taken from the altar where Sacrifices, that pictured Christ, were offered and placed upon his person. Now, Isaiah lived under the Mosaic covenant. Is NCT insisting that Isaiah was not saved as he looked to Christ in faith through the sacrificial system? God says in that passage that Isaiah’s iniquity was taken away. God took that iniquity away in the context of the sacrificial system. What are we to conclude?

NCT writes,

They show confusion, however, as they move back and forth between saying that the Law pointed the worshiper to the need for forgiveness and the coming Christ (which is absolutely true), and saying that worshipers were saved by means of participating in the Tabernacle services (which is salvation by works!).

Bret responds,

I can only see serious confusion in somebody who cannot see the consistency in somebody saying that the law pointed the old covenant saint to Christ while at the same time saying that the worshipers were saved by means of looking to Christ who was pronounced in the Sacrifices that God required. Indeed this kind of language remains today. The minister in the reading of the law during the Worship service points the congregation for the need of forgiveness and then goes on to say the worshipers are saved by means of looking to Christ who is pronounced in Word and Sacrament.

NCT writes,

God says that the New Covenant is not like the Law (Hebrews 8:9).

Bret responds,

Hebrews very clearly teaches that the not likeness of the new covenant is found in the fact that because Christ has come the old testament ceremonial law is obsolete. All because my Honda civic is not like my SUV doesn’t mean that they aren’t also alike. Contrasting one thing from another does not forbid comparing one thing to another.

NCT writes,

The New Covenant regenerates, causes people to be adopted as God’s children (v.10), causes a saving knowledge of God, and justifies of sin (v.11-12). The Old Covenant was only for Jews, the New Covenant is for everyone. The Old Covenant didn’t atone for all sins, the New Covenant expiates everything wrong we’ve ever done. The Old Covenant was only concerned with foods and drinks, various washings, fleshly ordinances, and only sanctified the flesh (Hebrews 9:9-10, 13). It only provided shadows of future redemption, but never the redemption itself (Heb. 10:1-4).

Bret responds,

Hebrews 8 teaches that the law that is written on our hearts is God’s old covenant law. I know of no better repudiation to the above argument then simply noting that.

NCT writes,

A sign that points to my house, is not my house. The Old Covenant pointed to the New Covenant, but was not the New Covenant, not in “seed-form” or any other form.

Bret responds,

Well, first if the old covenant is pointing to the new covenant then it obviously isn’t in anti-thesis to it.

Secondly, if the old covenant as a sign has some of the same materials out of which the new covenant is constructed then that the sign has in it the reality to which it points even if it itself is not the reality itself.

NCT writes,

It shows its deplorable non-grasp of the book of Galatians, or Paul’s theology of Law all-around.

Bret responds,

Let the reader decide where that which is deplorable lies.