As I was preparing for Part 5 of the Reformed Northwest Podcast series on 1689 Federalism, it ocurred to me that 1689 Federalism’s view of Israel and the church is, in a sense, the inverse of Dispensationalism’s. Dispensationalism teaches that God’s plan has always been for the nation of Israel and that the church is a parenthesis in that plan. Once the church is raptured away, God will resume his plan with Israel. 1689 Federalism teaches that God’s plan has always been for the glorification of Christ in the redemption of the church (promised in Gen. 3:15) and that the nation of Israel was a temporary, typological event in redemptive history. Of course, we don’t mean precisely the same thing by “parenthesis” (i.e. “Plan B”), but I think it’s decently helpful rhetoric to help people understand the position. Please listen to the podcast to hear the full explanation.
Here is how I put it on Twitter.
The first typological Abrahamic promise was given in order for us to
better understand the second, anti-typological promise of Christ.
Dec 17, 2017, 10:51 AM
Contrary to Dispensationalism, the Church was not a parenthesis in God’s plan. If anything, the nation of Israel was.
Dec 17, 2017, 2:44 PM
A reformed paedobaptist responded:
Don’t read the scriptures, the fathers, or the reformers and you’ll come up with this view. twitter.com/brandon_adams/…
Dec 28, 2017, 11:35 AM
This was disappointing given the presence of the Augustine quote in my initial tweet. I sent him a link to numerous quotes from Augustine making the same point. He replied
@brandon_adams One down, how many more to go?
Dec 28, 2017, 11:42 AM
I find this kind of tone very unedifying, but I thought this would be a good opportunity to show more support for the statement. The issue is whether Israel was/is the church, or whether Israel was a type of the church.
Melito of Sardis
“On the Passover” was a sermon about the typology of the Passover by Melito of Sardis (d. 180), a Hellenistic Jew who converted to Christianity. He goes into great detail to explain what a “model” (type) is (“a preliminary sketch [of] the future thing out of wax or clay or wood”). I highly recommend taking a few minutes to read the whole thing (here is a slightly better translation, but it is only a portion). Here are some excerpts:
The law is old, but the gospel is new; the type was for a time, but grace is forever…
The one [the sheep] was the model; the other [Christ] was found to be the finished product…
35. Beloved, no speech or event takes place without a pattern or design; every event and speech involves a pattern–that which is spoken, a pattern, and that which happens, a prefiguration–in order that as the event is disclosed through the prefiguration, so also the speech may be brought to expression through its outline.
36. Without the model, no work of art arises. Is not that which is to come into existence seen through the model which typifies it? For this reason a pattern of that which is to be is made either out of wax, or out of clay, or out of wood, in order that by the smallness of the model, destined to be destroyed, might be seen that thing which is to arise from it–higher than it in size, and mightier than it in power, and more beautiful than it in appearance, and more elaborate than it in ornamentation.
37. So whenever the thing arises for which the model was made, then that which carried the image of that future thing is destroyed as no longer of use…
39. Therefore, if it was like this with models of perishable objects, so indeed will it also be with those of imperishable objects. If it was like this with earthly things, so indeed also will it be with heavenly things. For even the Lord’s salvation and his truth were prefigured in the people, and the teaching of the gospel was proclaimed in advance by the law.
40. The people, therefore, became the model for the church, and the law a parabolic sketch. But the gospel became the explanation of the law and its fulfillment, while the church became the storehouse of truth.
41. Therefore, the type had value prior to its realization, and the parable was wonderful prior to its interpretation. This is to say that the people had value before the church came on the scene, and the law was wonderful before the gospel was brought to light.
42. But when the church came on the scene, and the gospel was set forth, the type lost its value by surrendering its significance to the truth, and the law was fulfilled by surrendering its significance to the gospel. Just as the type lost its significance by surrendering its image to that which is true by nature, and as the parable lost its significance by being illumined through the interpretation,
43. so indeed also the law was fulfilled when the gospel was brought to light, and the people lost their significance when the church came on the scene, and the type was destroyed when the Lord appeared. Therefore, those things which once had value are today without value, because the things which have true value have appeared…
45. The Jerusalem here below once had value, but now it is without value because of the Jerusalem from above. The meager inheritance once had value; now it is without value because of the abundant grace. For not in one place alone, nor yet in narrow confines, has the glory of God been established, but his grace has been poured out upon the uttermost parts of the inhabited world, and there the almighty God has taken up his dwelling place through Jesus Christ, to whom be the glory for ever. Amen.
Written around 150AD, Dialogue with Trypho is a Christian apologetic against the Jews. Justin shows how the church is the true circumcision, the true Israel, promised to Abraham, and prophesied throughout the Old Testament.
“No,” I said, looking towards Trypho, “since, if the law were able to enlighten the nations and those who possess it, what need is there of a new covenant? But since God announced beforehand that He would send a new covenant, and an everlasting law and commandment, we will not understand this of the old law and its proselytes, but of Christ and His proselytes, namely us Gentiles, whom He has illumined, as He says somewhere: ‘Thus saith the Lord, In an acceptable time have I heard Thee, and in a day of salvation have I helped Thee, and I have given Thee for a covenant of the people, to establish the earth, and to inherit the deserted.’ What, then, is Christ’s inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession.’ (CXXII)
“As, therefore, all these latter prophecies refer to Christ and the nations, you should believe that the former refer to Him and them in like manner… ‘Therefore, saith the Lord, I will raise up to Israel and to Judah the seed of men and the seed of beasts.’ And by Isaiah He speaks thus concerning another Israel: ‘In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel mine inheritance.’ Since then God blesses this people, and calls them Israel, and declares them to be His inheritance, how is it that you repent not of the deception you practise on yourselves, as if you alone were the Israel, and of execrating the people whom God has blessed? For when He speaks to Jerusalem and its environs, He thus added: ‘And I will beget men upon you, even my people Israel; and they shall inherit you, and you shall be a possession for them; and you shall be no longer bereaved of them.’ ”
“What, then?” says Trypho [the Jew]; “are you Israel? and speaks He such things of you?”…
I continued: “Again in Isaiah, if you have ears to hear it, God, speaking of Christ in parable, calls Him Jacob and Israel. He speaks thus: ‘Jacob is my servant, I will uphold Him; Israel is mine elect, I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles. He shall not strive, nor cry, neither shall any one hear His voice in the street: a bruised reed He shall not break, and smoking flax He shall not quench; but He shall bring forth judgment to truth: He shall shine, and shall not be broken till He have set judgment on the earth. And in His name shall the Gentiles trust.’ As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.” (CXXIII)
“I wish, sirs,” I said, “to learn from you what is the force of the name Israel.” And as they were silent, I continued: “I shall tell you what I know… the name Israel signifies this, A man who overcomes power; for Isra is a man overcoming, and El is power. And that Christ would act so when He became man was foretold by the mystery of Jacob’s wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures… But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words. (CXXV)
[T]hose who were selected out of every nation have obeyed His will through Christ,—whom He calls also Jacob, and names Israel, —and these, then, as I mentioned fully previously, must be Jacob and Israel. (CXXX)
Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus. (CXXXIV)
“And when Scripture says, ‘I am the Lord God, the Holy One of Israel, who have made known Israel your King,’ will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: (Is. 43:1-4). Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. Is. 65:9-12
Such are the words of Scripture; understand, therefore, that the seed of Jacob now referred to is something else, and not, as may be supposed, spoken of your people. For it is not possible for the seed of Jacob to leave an entrance for the descendants of Jacob, or for [God] to have accepted the very same persons whom He had reproached with unfitness for the inheritance, and promise it to them again; but as there the prophet says, ‘And now, O house of Jacob, come and let us walk in the light of the Lord; for He has sent away His people, the house of Jacob, because their land was full, as at the first, of soothsayers and divinations;’ (Is. 2:5f) even so it is necessary for us here to observe that there are two seeds of Judah, and two races, as there are two houses of Jacob: the one begotten by blood and flesh, the other by faith and the Spirit. (CXXXV)
[T]he true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed. (XI)
Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands… But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do (CXIV)
Written around 180AD, Against Heresies argues (amongst other things) that the God of the OT is the same God of the NT.
Chapter XXV.—Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.
1. For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also “Christ is the chief corner-stone” sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God’s building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.
[Editor’s Note: the Gentile Church was the old religion and was Catholic; in Christ it became Catholic again: the Mosaic system [starting with circumcision, per Irenaeus] was a parenthetical thing of fifteen hundred years only. Such is the luminous and clarifying scheme of Irenæus]
3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, “In this is the saying true, that it is one ‘people’ who sows, but another who shall reap;” but it is one God who bestows things suitable upon both—seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase. For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, “Who will give me in the desert the last dwelling-place?” in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.
Chapter XXII.—Christ did not come for the sake of the men of one age only, but for all who, living righteously and piously, had believed upon Him; and for those, too, who shall believe.
…2. For it was not merely for those who believed on Him in the time of Tiberius Cæsar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom. For it is truly “one God who” directed the patriarchs towards His dispensations, and “has justified the circumcision by faith, and the uncircumcision through faith.” For as in the first we were prefigured, so, on the other hand, are they represented in us, that is, in the Church, and receive the recompense for those things which they accomplished.
Written in 248AD, Testimonies Against the Jews explains the relationship between Christianity and Judaism.
[T]he Jews, according to what had before been foretold, had departed from God, and had lost God’s favour, which had been given them in past time, and had been promised them for the future; while the Christians had succeeded to their place, deserving well of the Lord by faith, and coming out of all nations and from the whole world…
8. That the first circumcision of the flesh is made void, and the second circumcision of the spirit is promised instead.
In Jeremiah: “Thus saith the Lord to the men of Judah, and to them who inhabit Jerusalem, Renew newness among you, and do not sow among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart; lest my anger go forth like fire, and burn you up, and there be none to extinguish it.” Also Moses says: “In the last days God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God.”…
19. That two peoples were foretold, the elder and the younger; that is, the old people of the Jews, and the new one which should consist of us.
In Genesis: “And the Lord said unto Rebekah, Two nations are in thy womb, and two peoples shall be separated from thy belly; and the one people shall overcome the other people; and the elder shall serve the younger.” (Gen 25:23) [Note: This interpretation is found in numerous early church writings that I read]. Also in Hosea: “I will call them my people that are not my people, and her beloved that was not beloved. For it shall be, in that place in which it shall be called not my people, they shall be called the sons of the living God.” (Hos 2:23; 1:10)
See extensive quotations here.
As I explain in Calvin vs 1689 Federalism on Old vs New, the magisterial reformers’ perceived need to defend the state church model led them to depart from the Augustinian understanding of Israel. However, it can still be found in some (notably Congregationalists, who were not led astray by a need to defend a state church).
Answerably unto this twofold end of the separation of Abraham, there was a double seed allotted unto him; — a seed according to the flesh, separated to the bringing forth of the Messiah according unto the flesh; and a seed according to the promise, that is, such as by faith should have interest in the promise, or all the elect of God… It is true, the former carnal privilege of Abraham and his posterity expiring, on the grounds before mentioned, the ordinances of worship which were suited thereunto did necessarily cease also. And this cast the Jews into great perplexities, and proved the last trial that God made of them; for whereas both these, — namely, the carnal and spiritual privileges of Abraham’s covenant, — had been carried on together in a mixed way for many generations, coming now to be separated, and a trial to be made (Malachi 3) who of the Jews had interest in both, who in one only, those who had only the carnal privilege, of being children of Abraham according to the flesh, contended for a share on that single account in the other also, — that is, in all the promises annexed unto the covenant. But the foundation of their plea was taken away, and the church, unto which the promises belong, remained with them that were heirs of Abraham’s faith only.
The persons with whom this covenant is made are also expressed: “The house of Israel, and the house of Judah.”… Wherefore this house of Israel and house of Judah may be considered two ways:
[1.] As that people were the whole entire posterity of Abraham.
[2.] As they were typical, and mystically significant of the whole church of God.
Hence alone it is that the promises of grace under the old testament are given unto the church under these names, because they were types of them who should really and effectually be made partakers of them…
In the second sense the whole church of elect believers is intended under these denominations, being typified by them. These are they alone, being one made of twain, namely, Jews and Gentiles, with whom the covenant is really made and established, and unto whom the grace of it is actually communicated. For all those with whom this covenant is made shall as really have the law of God written in their hearts, and their sins pardoned, according unto the promise of it, as the people of old were brought into the land of Canaan by virtue of the covenant made with Abraham. These are the true Israel and Judah, prevailing with God, and confessing unto his name.
Hebrews 8:8 Commentary
The whole nation of the Jews. They were a typical people; their Church-state being very ceremonial and peculiar to those legal times, (Therefore now ceased and abolished) did adumbrate and shadow forth two things.
- Christ himself; hence Christ is called Israel, Isa. 49.3. By Israel is meant Christ, and all the faithful, as members of him their head.
- They were a type of the Church of God under the New Testament. Hence the Church is called Israel, Gal 6.16 and Rev 7. The twelve tribes of Israel are numbered up by name, to shew forth the Lord’s particular care of every one of his people in particular. That place is not meant properly of Old Israel, because it relates to the times of the Antichristian locusts; compare cap 7. with cap. 9.4.The analogy lies in this, that they were a peculiar people to the Lord, chosen and singled out by him from all the world: So is Christ the Lord’s chosen, Behold my servant whom I have chosen, mine elect in whom my Soul delighteth: So are all the Saints, 1 Pet 2.9. A royal nation, a peculiar people, gathered from among all nations, Rev 5.9. Hence the enemies of Israel were typical enemies; as Egypt and Babylon under the Old Testament, types of Antichristian enemies under the New: And the providences of God towards that people of Old, types and shadows of his intended future dispensations towards his people under the New; as you will see further when we come to speak of typical providences.
That nation, that family of Israel according to the flesh, and with regard to that external and carnal qualification, were in some sense adopted by God to be his peculiar people, and his covenant people… On the whole, it is evident that the very nation of Israel, not as visible saints, but as the progeny of Jacob according to the flesh, were in some respect a chosen people, a people of God, a covenant people, an holy nation; even as Jerusalem was a chosen city, the city of God, a holy city, and a city that God had engaged by covenant to dwell in. Thus a sovereign and all-wise God was pleased to ordain things with respect to the nation of Israel…
That nation was a typical nation. There was then literally a land, which was a type of heaven, the true dwelling-place of God; and an external city, which was a type of the spiritual city of God; an external temple of God, which was a type of his spiritual temple. So there was an external people and family of God, by carnal generation, which was a type of his spiritual progeny. And the covenant by which they were made a people of God, was a type of the covenant of grace; and so is sometimes represented as a marriage-covenant.
…as things were termed unclean, which were types or emblems of moral impurity, so the Jews were termed holy, not only because they were separated from other nations, but because they typified real Christians, who are in the fullest and noblest sense a holy nation, and a peculiar people (a). Types are visible things, different in their nature, from the spiritual things which they typify. If then the Jewish dispensation was typical, we may safely conclude, that the holiness of the Jewish nation being intended to typify the holiness of the Christian church, was of a different nature from it. And it is for this reason, that the Jewish dispensation is called the flesh and the letter, because persons and things in that dispensation, typified and represented persons and things under a more spiritual dispensation. (a) 1 Pet. ii. 9.
Why is there so much judicial imagery in the book of Revelation? In Revelation 5, while he’s seated on the throne, he hands out a seven-sealed scroll, which I believe represents God’s divorce decree against Israel. It’s his bill of divorcement against Israel. He is divorcing this harlot so that He can take a new bride, the church. That’s the judicial imagery in Revelation.
All evangelical Christians are accustomed to viewing the Old Testament sacrifices and feasts and ceremnonies as being types, that is, teaching tools pointing forward to the work of Christ. Why then should the elements that we will consider now – the land of Canaan, the city of Jerusalem, the temple, the throne of David, the nation Israel itself – not be understood using the same interpretive insight that we use in interpreting the sacrifices and ceremonies?…
The true Israel is Christ… Since Christ is the true Israel, the true seed of Abraham, we who are in Christ by faith and the working of his Spirit are the true Israel, the Israel of faith, not of mere natural descent (Gal 3:7-9, 26-27, 29). Too often in meditating on this wonderful truth, we omit the all-important link in the chain of redemption that Christ himself is. We say: `Yes, the nation of Israel was the people of God in the old covenant. Now in the new covenant the believing church is the people of God.’ And thus we quickly run past (or we miss the blessed point entirely) the fact that we Christians are the Israel of God, Abraham’s seed, and the heirs to the promises, only because by faith, we are united to him who alone is the true Israel, Abraham’s one seed (Gal 3:16).
[T]he socio-geo-political sector of the Israelite kingdom of God was a part of the total system of kingdom typology established through the covenantal constitution given to Israel in the law of Moses… Israel as a geo-political kingdom is… expressive of the restorative-redemptive principle, it is…a type of the antitypical kingdom of Christ, the Redeemer-King… This kingdom of Israel – not just the temple in its midst, but the kingdom of Israel as such, the kingdom as a national geo-political entity – was a redemptive product of God, a work of divine restoration, given as a prototype version of the kingdom of God in the perfect form it was to attain under the new covenant in the messianic antitype of that Israelite kingdom.
Chris Whisonant brought to my attention a rather pertinent quote from Michael Horton’s Pilgrim Theology.
Paul’s contrast between the heavenly and earthly Jerusalem in the allegory of Sarah and Hagar (Gal 4:21-31) redraws the boundaries of Israel around Jesus Christ. Earthly descent no longer means anything, since the Mosaic covenant is no longer in force and it could never annul or revise the earlier Abrahamic covenant, which promised blessing to the nations through the seed of Abraham and Sarah. As a result, the Jew-Gentile distinction no longer has any religious or ecclesial significance (Gal 3:15-4:7). It is the promise, not the law, that determines inheritance – and this is true now for everyone. “This means that it is not the children of the flesh who are the children of God, but the chidren of the promise are counted as offspring” (Rom 9:8). The church is not a parenthesis in the history of redemption between national Israel’s rejection and embrace of the kingdom. Rather, the national theocracy was a parenthesis in what Paul calls the mystery of the church (Eph 1:9; 3:4; 5:32; Col 1:26). The church is Israel – the truly circumcised remnant within the nation that clung to God’s promises even through the exile, now with natural branches broken off and foreign branches grafted in.
Israel was not, however, God’s natural Son. That much was evident in the wilderness, in Canaan and finally in the ejection when God changed the name of his “son” Israel to “Lo Ammi, not my people” (Hos 1.9-10)
God disinherited his adopted, temporary, national “son” Israel as a national people precisely because God never intended to have a permanent earthly, national people. After the captivity, they had largely fulfilled their role in the history of salvation. As a sign of this fact, the Glory-Spirit departed from the temple. This is because their chief function was to serve as a type and shadow of God’s natural Son, Jesus the Messiah (Heb 10.1-4).
It is the argument of this essay that Jesus Christ is the true Israel of God and that everyone who is united to him by grace alone, through faith alone becomes, by virtue of that union, the true Israel of God. This means that it is wrong-headed to look for, expect, hope for or desire a reconstitution of national Israel in the future. The New Covenant church is not something which God instituted until he could recreate a national people in Palestine, but rather, God only had a national people temporarily (from Moses to Christ) as a prelude to and foreshadowing of the creation of the New Covenant in which the ethnic distinctions which existed under Moses were fulfilled and abolished (Ephesians 2.11-22; Col 2.8-3.11).
A former student of R. Scott Clark’s noted how he expressed this in class.
Dr. Clark taught in class that Israel was the parenthesis, not the church and that The church is the Israel of God.
Dec 29, 2017, 12:22 PM
He would add qualifications to that whereby he differs with Baptists, but he at least holds to this basic truth.
Dec 29, 2017, 3:38 PM
He said it in the context of where covenant theology differs from Dispensationalism. Dispy says that the church is the parenthesis and Israel is the main show, so to speak. However, cov theo holds to the opposite.
Dec 29, 2017, 3:41 PM
Where Clark and Horton “differ with Baptists” is they try to argue that “theocratic Israel” (the parenthesis) is only Mosaic and is somehow distinct and separate from Abraham’s descendents in the Covenant of Circumcision. But this distinction is entirely untenable. As Irenaeus noted, the parenthetical intervening period began with circumcision. A more biblical version of Clark’s statement above would be “God only had a national people temporarily (from Abraham to Christ) as a prelude to and foreshadowing of the creation of the New Covenant.” The magisterial reformers argued for national holiness and thus a national church from Abraham because theocratic Israel is thoroughly Abrahamic (see Gen 17:7; Ex. 2:24-25; 6:6-7; 19:4-6; Ezek 16:8; Deut 4:32-40; 29:10-13; Ps. 147:19-20; Amos 3:1-2; Hosea 1:9; Deu 7:12-13; Jer 11:3-5). So is true Spiritual Israel. Both are the offspring of Abraham – one as type, the other as antitype. Both correspond to two different Abrahamic promises, as Augustine explained at the beginning. Acknowleding this undoes Horton and Clark’s paedobaptistism. They want to argue that Israel was the Church and that Israel was a type of the Church, but they cannot have their cake and eat it too.
For further reading:
- A Critique of R. Scott Clark’s Covenant Theology
- Heidelcast “I Will Be a God to You and to Your Children”
- They are not all Israel, who are of Israel (Rom 9:6)
- The Olive Tree (Rom 11:16-24)
- Calvin vs 1689 Federalism on Old vs New
- Implications of Israel as a Type
- Amillennialism’s Two-Edged Sword
- Kline’s Two-Level Fulfillment 184 Years Before Kingdom Prologue
- Gal. 3:18 – Generic Law and Promise, or Sinai and Messiah?