A Presbyterian (Finally) Gets Acts 2:39 Right

In a previous post God’s Covenant Unfaithfulness? I demonstrated the error in the illogical claim that in the Covenant of Grace God promises the salvation of our children, concluding that “Physical heritage is irrelevant to God’s promise to save the elect.”

Advocates of the Federal Vision heresy have tried to take this false premise to its logical conclusion.

Steve Schlissel, pastor of the independent Messiah’s Congregation in Brooklyn, New York, wrote on a whiteboard during a colloquium on Federal Vision theology in August 2003 hosted by Knox Theological Seminary, “The children of believers are saved.”
(Evangelizing Our Children, 3)

Federal Visionist John Barach says

[T]here is an objective covenant made with believers and their children. Every baptized person is in covenant with God and is in union then with Christ and with the Triune God.
(Evangelizing Our Children, 2)

The obvious problem is that our experience and (more importantly) Scripture teaches us that not all of the children of believers are, in fact, saved. Federal Visionist Doug Wilson notes

In faith, we want to say that children of believers are saved. But we are not making a categorical statement of the “All P are Q” kind. We are saying that we believe God’s statements and promises concerning covenant children, and we think others should believe them, too. Now these promises (in all our theological systems) have apparent instances of non-fulfillment. How are we to account for this?
(Evangelizing Our Children, 3)

E. Calvin Beisner (OPC, see 4 page bio) does an excellent job of refuting this error in an essay titled Evangelizing Our Children: A Reformed and Covenantal Practice. What sets Beisner apart in all of his writings is his understanding of and adherence to logic (see his Summary of Major Concepts, Principles, and Functions of Logic). In this paper, he demonstrates that Wilson’s attempted solution (“levels of discourse”) is illogical and therefore false. He pinpoints the Federal Vision’s error as their premise that God has promised the salvation of our children.

The Federal Visionists have not provided any promises of God of type (1), “All children of believers–or all baptized persons–are people who are saved.” Consequently it is of no use for Wilson to say, “we believe God’s statements and promises concerning covenant children, and we think others should believe them, too,”… Neither is it of use for Wilson to say, “these promises (in all our theological systems) have apparent instances of non-fulfillment.” That in itself assumes what the Federal Visionists must prove–that God has promised the salvation of all children of believers (or all baptized persons).

Beisner demonstrates that the logically inescapable conclusion is that

He has not promised the salvation of any children of believers or baptized persons simply because they are children of believers or baptized persons… [Thus] it is possible for any or even all children of believers, or baptized persons, to be damned. [emphasis original]

This is exactly what we concluded previously. “Physical heritage is irrelevant to God’s promise to save the elect.”

Acts 2:39

Beisner recognizes this conclusion has serious consequences for various passages that paedobaptists frequently use as proof texts.

What then are we to make of those precious passages with which we began? What of Peter’s statement, “The promise is for you and your children”? What of Paul’s that the child of even just one believing parent is “holy”? What of his promise to the Philippian jailer, “Believe in the Lord Jesus, and you will be saved, you and your household”? What of God’s promise to Abraham, “I will establish My covenant between Me and you and your descendants [seed] after you throughout their generations for an everlasting covenant, to be God to you and to your descendants [seed] after you”? Perhaps we need to look at them a little more carefully.

Commenting on Acts 2:39, Calvin says

Whereas he adjoineth their children unto them, it dependeth upon the words of the promise: I will be thy God, and the God of thy seed after thee, (Genesis 17:7,) where God doth reckon the children with the fathers in the grace of adoption. This place, therefore, doth abundantly refute the manifest error of the Anabaptists, which will not have infants, which are the children of the faithful, to be baptized, as if they were not members of the Church.

In his excellent two-part essay on Acts 2:39 in Recovering a Covenantal Heritage: Essays in Baptist Covenant Theology, Jamin Hubner notes

the phrase ‘everyone who the Lord our God calls to Himself’ is entirely absent from [Calvin’s] commentary. This is particularly troublesome since he normally does not exclude entire phrases like this… This is what pushes readers away from the fact that Peter is talking of God’s elect (“everyone the Lord God calls to Himself”) – whether they are Jews or Gentiles, children or adults.

Francis Turretin (1623-1687) says in the 15th Topic of his classic work The Institutes of Elenctic Theology:

XIV. The reasons [for seminal faith in infants] are: (1) the promise of the covenant pertains no less to infants than to adults, since God promises that he will be ‘the God of Abraham and of his seed’ (Gen. 17:7) and the promise is said to have been made ‘with the fathers and their children’ (Acts 2:39). Therefore also the blessings of the covenant (such as “remission of sins” and “sanctification”) ought to pertain to them (according to Jer. 31 and 32) and are communicated to them by God according to their state.

The Westminster Confession of Faith references Acts 2:39 in defense of infant baptism in 25.2 and 28.4. Hubner notes “Combined with what appears to be loyalty to Calvin, there is, then, a repetitious pattern of errors in interpreting Acts 2:39 throughout much of history.” Thankfully, because of his commitment to logic, Beisner is willing to abandon that loyalty.

Consider first Peter’s comment in Acts 2:39. Thus far we have quoted only part of it. The whole of it is, “the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” Are those who insist that here is a promise of the salvation of the children of believers as quick to say that here is a promise of salvation “for all who are far off”? Those are not simply the children of believers; those include all men everywhere in the world. But does God promise salvation to all men everywhere in the world. Certainly not. Neither, then, does He promise salvation to all the children of believers. What does He promise, then, to all the children of believers and to all people everywhere? Look at verse 38–and I’m going to use my own very literal translation here to make clear the grammatical cause-and-effect relationship that is clear in the Greek but ordinarily gets obscured in English translations: “Y’all repent for the remission of y’all’s sins, and let each one of you be baptized in the name of Jesus Christ, and y’all will receive the gift of the Holy Spirit.”… The promise is conditional: If you repent and believe in Jesus Christ, you’ll be forgiven. That promise does indeed apply to each and every child of each and every believer; and it also applies to each and every other person who ever lived or ever will live.

That is precisely what baptists have been saying for quite a long time. The logically necessary conclusion, as Hubner notes, is that

“Those who received his word and their children were baptized” is not in the text, nor would it fit any concept asserted in Acts 2. Baptism in Acts 2, in Acts in general, and in all the New Testament is consistently associated with repentance and faith… So no matter how one puts it, Peter is not asserting in Acts 2 that one should be baptized apart from repentance. He is asserting quite the opposite! This is a fact of the text (and all of Scripture) that stands in contradiction to infant baptism and simply will not go away: repentance from sin is a precondition to baptism…

Alas, the historical interpretation of Acts 2:39 has been anything but sound in the Reformed faith. Therefore, let us turn the tide by letting the Word of God speak on its own terms, and be willing to test our traditions. Only then are we truly practicing sola Scriptura. Amen and semper reformanda.

God uses false teaching to drive us to His Word. Look at any great creed or confession and you will see that it was formed in the midst of rigorous dispute. Presbyterian critics of the Federal Vision are frequently accused of making baptist arguments. Perhaps the Lord will use the Federal Vision heresy to drive Presbyterians to greater consistency, as it has done to Beisner.

Genesis 17:7

If Acts 2:39 is a conditional promise to everyone in the world and is not unique to the children of believers, how does Beisner interpret Genesis 17:7?

And finally consider God’s promise to Abraham, “I will establish My covenant between Me and you and your descendants [seed] after you throughout their generations for an everlasting covenant, to be God to you and to your descendants [seed] after you.” Does this imply that every physical descendant of Abraham–or even every one of his own direct, first-generation offspring–would be saved, that none of them would go to hell, all would go to heaven? Certainly not. As Paul explained in Romans 9:6-8… Likewise he wrote in Galatians 4:22-31… Notice that: “it is not the children of the flesh who are children of God, but the children of the promise.”…

Haven’t we heard some similar phrases somewhere else? Yes! In John 1:10-13, John tells us that the incarnate Word, Jesus, “was in the world, and the world was made through Him, and the world”–those who had no special relationship to Abraham–did not know Him. He came to His own”–that is, to the Jews, the children of Abraham according to the flesh, “and those who were His own did not receive Him. But as many as received Him, to them”–whether those of the world, or those of Abraham according to the flesh–“as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”

Beisner is clear that he believes God’s promise to Abraham in Genesis 17:7 was made only to his spiritual offspring, both Jew and Gentile. God’s promise “to be God to you and to your descendants after you” does not refer to Abraham’s physical offspring.

If that is the case, then the circumcision of Abraham’s physical offspring is entirely unrelated to this promise. But Scripture clearly says circumcision was directly tied to this covenant promise.

And God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after you throughout their generations. This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you. (Genesis 17:9-11 ESV)

How are we to resolve this dilemma in a logically consistent way? John Owen untied this Gordian Knot by recognizing the dichotomous nature of the Abrahamic Covenant and his seed.

Two privileges did God grant unto Abraham, upon his separation to a special interest in the old promise and covenant: —

First, That according to the flesh he should be the father of the Messiah, the promised seed; who was the very life of the covenant, the fountain and cause of all the blessings contained in it. That this privilege was temporary, having a limited season, time, and end, appointed unto it, the very nature of the thing itself doth demonstrate; for upon this actual exhibition in the flesh, it was to cease. In pursuit hereof were his posterity separated from the rest of the world, and preserved a peculiar people, that through them the promised Seed might be brought forth in the fullness of time, and be of them according unto the flesh, Romans 9:5.

Secondly, Together with this, he had also another privilege granted unto him, namely, that his faith, whereby he was personally interested in the covenant, should be the pattern of the faith of the church in all generations; and that none should ever come to be a member of it, or a sharer in its blessings, but by the same faith that he had fixed on the Seed that was in the promise, to be brought forth from him into the world. On the account of this privilege, he became the father of all them that do believe: for “they which are of faith, the same are the children of Abraham,” Galatians 3:7, Romans 4:11: as also “heir of the world,” Romans 4:13, in that all that should believe throughout the world, being thereby implanted into the covenant made with him, should become his “spiritual children.”

4. 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…

(The Oneness of the Church)

Long before Owen, Augustine made the same observation.

Now it is to be observed that two things are promised to Abraham, the one, that his seed should possess the land of Canaan, which is intimated when it is said, “Go into a land that I will show thee, and I will make of thee a great nation;” but the other far more excellent, not about the carnal but the spiritual seed, through which he is the father, not of the one Israelite nation, but of all nations who follow the footprints of his faith, which was first promised in these words, “And in thee shall all tribes of the earth be blessed.”…

Abraham, then, having departed out of Haran in the seventy-fifth year of his own age, and in the hundred and forty-fifth of his father’s, went with Lot, his brother’s son, and Sarah his wife, into the land of Canaan, and came even to Sichem, where again he received the divine oracle, of which it is thus written:  “And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give this land.” (Gen 12:7)  Nothing is promised here about that seed in which he is made the father of all nations, but only about that by which he is the father of the one Israelite nation; for by this seed that land was possessed…

[T]he people were settled in the land of promise, so that, in the meantime, the first promise made to Abraham began to be fulfilled about the one nation, that is, the Hebrew, and about the land of Canaan; but not as yet the promise about all nations, and the whole wide world, for that was to be fulfilled, not by the observances of the old law, but by the advent of Christ in the flesh, and by the faith of the gospel.

(Augustine: Proto-1689 Federalist)

And as Jonathan Edwards observed, the covenant promise “to be God to you and your offspring after you” had a dichotomous meaning: typological and anti-typological.

That such appellations as God’s people, God’s Israel, and some other like phrases, are used and applied in Scripture with considerable diversity of intention…
with regard to the people of Israel, it is very manifest, that something diverse is oftentimes intended by that nation being God’s people, from their being visible saints, visibly holy, or having those qualifications which are requisite in order to a due admission to the ecclesiastical privileges of such. 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…
It is to be noted, that the privileges here mentioned are spoken of as belonging to the Jews, not now as visible saints, not as professors of the true religion, not as members of the visible church of Christ; but only as people of such a nation, such a blood, such an external and carnal relation to the patriarchs their ancestors, Israelites according to the flesh…

To that nation he fixed his blessing by his covenant with the patriarchs. Indeed the main thing, the substance and marrow of that covenant which God made with Abraham and the other patriarchs, was the covenant of grace, which is continued in these days of the gospel, and extends to all his spiritual seed, of the Gentiles as well as Jews: but yet that covenant with the patriarchs contained other things that were appendages to that everlasting covenant of grace; promises of lesser matters, subservient to the grand promise of the future seed, and typical of things appertaining to him… And in this sense it was that the very family of Jacob were God’s people by covenant, and his chosen people; even when they were no visible saints, when they lived in idolatry, and made no profession of the true religion.

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…

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…

they are not God’s Covenant people, in the sense that visible Christians are.

(Jonathan Edwards on the Nation of Israel as a Type of the Church) see also (Blood of bulls and goats : blood of Christ :: physical Israel : spiritual Israel)

May we all follow Beisner’s example and strive to be logical consistent with God’s Word. And may Beisner continue to follow the logic and recognize that Genesis 17:7 is no basis for infant baptism.

(To see all of this worked out in a systematic manner, please see http://www.1689federalism.com)

Additional Answers to Founders Conference Q&A (Is the Abrahamic Covenant “of works”?)

The 2015 Founders conference was on Baptist Covenant Theology. There was a Q&A Panel with Pascal Denault and Jeffery Johnson. Below are my thoughts on the questions that were asked.

Genesis 15 seems to be an unconditional covenant wherein God takes the obligation upon Himself to fulfill it. How is this only a promise in the Old Covenant, and not a covenant within the Old Covenant? How does this fit into the Old Covenant/New Covenant?

I would say that this was a covenant. The distinction is not between promise/covenant, but between promised/established. So the New Covenant was promised throughout the Old Testament, but it was not established until Christ’s death. But there was clearly a covenant established in Genesis 15. A few things should be considered:

1) God is swearing by an oath that what He promised will be fulfilled. Abraham wanted to know how he could be sure, so God re-assured him in this vision of a covenant oath.

2) In Gen 15, God is not promising to Abraham the blessings of the New Covenant: forgiveness of sins, regeneration, etc. He is swearing to fulfill what was promised to Abraham: that he will have numerous descendants, that they will inhabit the land of Canaan, and that in him all nations of the earth would be blessed. This last promise can be seen as a promise that Christ will come and establish the New Covenant to grant forgiveness of sins, etc. Thus we can say that the Abrahamic Covenant promises the future establishment of the New Covenant. It is not itself the New Covenant. Abraham was justified when he believed this promise, as it was a promise of Christ. But Abraham was not justified by the Abrahamic Covenant. As Owen notes “When God renewed the promise of it [the New Covenant] unto Abraham, he is said to make a covenant with him; and he did so, but it was with respect unto other things, especially the proceeding of the promised Seed from his loins.”

3) God does not say this promise will be received through faith alone apart from works.

4) In fact, God specifically says that work was required to bring about the fulfillment (Gen 17:2, 9-14; 22:16-18; cf Gal 5:3; Acts 15:10). As John Murray states “The obedience of Abraham is represented as the condition upon which the fulfilment of the promise given to him was contingent and the obedience of Abraham’s seed is represented as the means through which the promise given to Abraham would be accomplished. There is undoubtedly the fulfilment of certain conditions… At the outset we must remember that the idea of conditional fulfilment is not something peculiar to the Mosaic covenant. We have been faced quite poignantly with this very question in connection with the Abrahamic covenant. And since this feature is there patent, it does not of itself provide us with any reason for construing the Mosaic covenant in terms different from those of the Abrahamic.” And the Mosaic is of works (Lev 18:5; Gal 3:12; Rom 10:5).

Meredith Kline notes “How Abraham’s obedience related to the securing of the kingdom blessings in their old covenant form is a special question within the broad topic of the role of human works under redemptive covenant… His faithful performance of his covenantal duty is here clearly declared to sustain a causal relationship to the blessing of Isaac and Israel. It had a meritorious character that procured a reward enjoyed by others… Because of Abraham’s obedience redemptive history would take the shape of an Abrahamite kingdom of God from which salvation’s blessings would rise up and flow out to the nations. God was pleased to constitute Abraham’s exemplary works as the meritorious ground for granting to Israel after the flesh the distinctive role of being formed as the typological kingdom, the matrix from which Christ should come… The obedient Abraham, the faithful covenant servant, was a type of the Servant of the Lord in his obedience, by which he became the surety of the new covenant.”

Coxe says “It is noteworthy that in this transaction of God with Abraham we first meet with an express injunction of obedience to a command (and that of positive right) as the condition of covenant interest. It is all ushered in with this prologue (Genesis 17:1), “I am the Almighty God; walk before me and be perfect.” First in these words, the all-sufficiency of God is revealed for the ensuring of the promises. Then a strict and entire obedience to his precepts is required in order to inherit the good things that were to be given by this covenant. In this mode of transacting it, the Lord was pleased to draw the first lines of that form of covenant relationship in which the natural seed of Abraham was fully stated by the law of Moses, which was a covenant of works with its condition or terms, “Do this and live.”” p. 91

5) And thus Gen 15 is properly part of the Old Covenant, which includes the promise that Christ will come from Abraham (Rom. 9:5).

6) And it relates to the New Covenant in that it promises the future establishment of the New Covenant, and it typologically reveals information about it.

See also Is the Abrahamic Covenant Conditional or Unconditional?

How do you respond to dispensationalists who say Israelites occupy the promised land today because of the Abrahamic Covenant?

Johnson and Denault rightly noted that Israel’s tenure in the land of Canaan was conditional. They were exiled to Babylon for their disobedience to the Mosaic Covenant, and then after Christ’s death, they were finally cut off completely from the land with the abrogation of the Old Covenant (Hebrews 8). Augustine said “And it was fulfilled through David, and Solomon his son, whose kingdom was extended over the whole promised space; for they subdued all those nations, and made them tributary. And thus, under those kings, the seed of Abraham was established in the land of promise according to the flesh, that is, in the land of Canaan, so that nothing yet remained to the complete fulfillment of that earthly promise of God, except that, so far as pertains to temporal prosperity, the Hebrew nation should remain in the same land by the succession of posterity in an unshaken state even to the end of this mortal age, if it obeyed the laws of the Lord its God.”

Dispensationalists might object by saying that God promised this land to Israel unconditionally and as an everlasting possession. First, note the answer to the previous question with regards to works and the Abrahamic Covenant. Furthermore, if God gave them the land unconditionally, how could God have set conditions upon Israel in the Mosaic Covenant? How could he have exiled them? How could he have kept them out of the land for 2,000 years if it was promised unconditionally? The answer is that it was not promised unconditionally. Furthermore, as Paul explains in Romans 9, even this conditional promise to Abraham’s offspring regarding the land was never made to all of Abraham’s physical offspring. It was made to Isaac, not Ishamel; to Jacob, not Esau; and on down through history God sovereignly chose who this promise extended to, until it extended only to Christ who fulfilled it typologically, and thus it was made only to Him (Gal 3:16).

Regarding the language of “everlasting” Coxe notes “Now it is evident that they have for many ages been disinherited of it. But the solution to this doubt will be easy to him who consults the use of these terms in other texts, and the necessary restriction of their sense when applied to the state or interests of Abraham’s seed in the land of Canaan. For the priesthood of Levi is called an everlasting priesthood (Numbers 25:13) [even though it was abrogated Heb 7] and the gates of the temple, everlasting doors (Psalm 24:5). This is the same sense that Canaan is said to be an everlasting inheritance. No more is intended than the continuance of these for a long time, that is, throughout the Old Testament economy until the days of the Messiah, commonly spoken of by the Jews under the notion of the world to come. In this a new state of things was to be expected when their old covenant right and privilege was to expire, its proper end and design being fully accomplished.” (87)

Would the part of the Abrahamic seed concerning the fallen seed be considered of works or conditional? If so, how can we say it was of works and grace?

See the two previous answers.

How much of a threat is NCT?

I agree with both Johnson and Denault’s answers. I wouldn’t phrase it as “a threat.” I do believe that the implications of NCT rejection of the moral law of God is unbiblical and has significant ramifications to systematic and biblical theology, as well as in the practical life of the Christian. However, there are also points of agreement we have with NCT over against Westminster Federalism, which need to be acknowledged and emphasized. Here are some of my posts on NCT.

Why is covenant theology important?

Because Scripture organizes itself according to the covenants that God makes with men. Therefore the way we understand them has systematic implications for how we understand all of Scripture. As just one example, current debates in reformed circles over the doctrine of justification and the place of works is directly related to how people view the covenants in Scripture.

Did Jesus tackle the Old Covenant/New Covenant distinctives?

In addition to Denault and Johnson’s good answers I would add that John 15:1-6 is a very good articulation of the distinction between the two. See my post on that here.

Who is the federal head of Israel?

We need to be careful in how we talk about federal headship. It is true that God establishes covenants with representatives, but that does not mean that those representatives always fulfill the exact same function as heads/representatives of other covenants. With regards to Israel, we can say that to a large degree Abraham was their federal head. Note especially Kline’s comments above: Abraham’s obedience secured Israel’s initial entrance into the land of Canaan (and as I explain here, this “drove away the birds” ie it held off Israel’s curse). But under the Mosaic Covenant, Israel’s obedience as a nation became the focus, and this requirement for obedience was then later focused on a representative head as king of Israel in the Davidic Covenant, such that the kingdom rose or fell in accordance with the obedience of the king – which is typological of Christ’s kingship.

In Gal 3:17 it seems the promise and covenant wording is used interchangeably.

I don’t necessarily agree with Coxe on this point (his view is complicated). I believe there may be a better way to understand and articulate Galatians 3:17. I am not convinced that “promise” in this passage is being used as synonymous with the New Covenant. It may appear this way because Paul contrasts inheritance via the law vs inheritance via the promise, which we interpret to mean works vs faith. However, I think Paul’s argument is actually more nuanced than that. I think his argument starts all the way back in 2:21

“[I]f righteousness were through the law, then Christ died for no purpose.” (2:21) “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.”” (3:8) “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” (13-14)

If righteousness were through the law, then Christ would not have to die (establish the New Covenant). But God confirmed to Abraham (via a covenant oath) that Christ would die and bless all the nations. Therefore, God did not later establish a means of obtaining righteousness through the law, because that would nullify his previous confirmation that Christ would eventually come to establish righteousness (inheritance) through His death. If righteousness were through the law, it would be pointless to promise a future Christ. God promised a future Christ, therefore righteousness is not through the law.

This does not mean the Abrahamic Covenant is the New Covenant. It simply means that God promised the New Covenant, so he therefore did not establish an alternative means of salvation.

To elaborate on the distinction above between the Abrahamic Covenant and the New Covenant, consider the example (recognizing that all analogies fail at some point) of this wedding covenant/contract. If you click the link, you will see that it is not a marriage covenant, but a contract regarding the performance of the wedding.

This contract defines the terms and conditions under which The Salem Herbfarm and
___________________________ (hereafter referred to as the CLIENT) agree to the CLIENT’s use of The Salem Herbfarm’s facilities on __________________________ (reception/event date). This contract constitutes the entire agreement between the parties and becomes binding upon the signature of both parties. The contract may not be
amended or changed unless executed in writing and signed by The Salem Herbfarm and the CLIENT.

Once signed, this covenant confirms that the wedding will take place. Once confirmed, the contract is binding and cannot be amended or changed. “To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified.” But the actual wedding still has to be performed, because this wedding covenant is not the marriage covenant, it simply guarantees the marriage covenant will occur. If a couple signs this contract, they will not sign a different contract that says the wedding will take place somewhere else. That would violate this contract.

To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. (3:15-22)

So, in short, I believe Gal 3:17 teaches that God promised, via the Abrahamic Covenant, that the New Covenant would be established to grant sinners eternal life. Therefore God did not establish the Mosaic Covenant to offer sinners eternal life.

Is the Abrahamic Covenant Conditional or Unconditional?

[Please note the date of this post. It does not necessarily reflect my most current views. See posts linked at the end for more consideration.]

I’ve been teaching a Wednesday night Bible study through the book of Genesis for about a year now. We’ve finally made it to Genesis 17 and the question has come up: Is the Abrahamic covenant (the covenant of circumcision, Acts 7:8) conditional or unconditional? This is not an easy question to answer, but it’s a very important one to answer. In a very helpful essay, Richard Pratt Jr. notes:

In recent years, it has become increasingly apparent that contemporary reformed theologians are taking different stances on whether the covenants God made with Abraham and David were conditional or unconditional. This is not to say that we have enjoyed complete unanimity on this and related matters in past centuries. Covenant theology has always been riddled with varying opinions. Yet, in our day, differences on this particular issue have so impacted other theological and practical dimensions of the Christian faith that they should no longer be ignored.

Details notwithstanding, two tendencies have emerged. On the one side, some theologians in our circles have argued that the covenants with Abraham and David were unconditional. That is to say, these covenants guaranteed future blessings unconditionally to Abraham and David.

On the other side, other theologians in our circles have argued that the covenants with Abraham and David were conditional. In this view, the future blessings of these covenants were gracious but in some ways dependent upon the condition of human loyalty.

God of Covenant

The reason it is so difficult to determine if the Abrahamic covenant is conditional or unconditional is because we seem to get two different answers from Scripture. In Genesis 15 God instructs Abram to cut animals in half and spread them out on the ground. This was a typical covenant ceremony wherein the covenanting parties then both pass through the parts of the animals, signifying that if either of them broke the covenant, they would be torn apart like the animals (take a look at Jeremiah 34:18, referring to the Mosaic covenant). However, in Genesis 15, Abram does not walk through the parts. Instead, in a vision, a flaming torch and a smoking fire pot (signifying God) pass through the parts. This would seem to communicate that Abram was not obligated to keep the covenant, that it was unconditional.

However, when we get to chapter 17, God tells Abram “As for you, you shall keep my covenant, you and your offspring after you throughout their generations (v9).” What does that mean? Well, in context, it is referring to circumcision:

10 This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. 11 You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you. 12 He who is eight days old among you shall be circumcised. Every male throughout your generations, whether born in your house or bought with your money from any foreigner who is not of your offspring, 13 both he who is born in your house and he who is bought with your money, shall surely be circumcised. So shall my covenant be in your flesh an everlasting covenant.

So it would seem that there is something required for Abraham to do. There is a condition. This is made very, very clear in the next verse: “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” Verse 14 very clearly establishes that this covenant is conditional and that a failure to meet the conditions will result in being “cut off,” which means put to death (cf Exodus 12:15, 19; Leviticus 7:25, 27).

Pratt notes:

These two chapters are the only places where the term “covenant” (berith.) appears in the Abrahamic narratives, but they are very different from each other. On the one hand, Genesis 15:9-21 reports how Abraham killed animals in a ceremony of malediction and how Yahweh passed through the carnage to confirm by divine oath that Abraham’s descendants would certainly inherit the land of Canaan. On the other hand, in Genesis 17:9-14 the maledictory cutting ceremony of circumcision is required of Abraham and his descendants as a sign of their loyalty to Yahweh. These texts report truths about Abraham’s covenant in very different ways.

So what are we to conclude? I believe the analogy of faith provides us with helpful guidance. Chapter 1 paragraph 9 of the London Baptist Confession says:

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.

What we have is an apparent discrepancy between Genesis 15 and Genesis 17. One appears to say the Abrahamic covenant is unconditional, the other says it is conditional. How should we try to resolve the problem? Well, if we agree with the confession, then we should seek to answer the question using the passage that speaks most clearly. Genesis 17:14 is very clear. It is not possible to get a clearer answer to our question. Furthermore, the relevant part of Genesis 15 is a vision. A clear, explicit passage should guide our interpretation of a less clear vision – not the other way around, as is common.

So if Gen 17 is to guide our understanding of Gen 15, where does that leave us? How can we harmonize these two accounts? Well, it would seem we have two options:

  1. Gen 15 and Gen 17 refer to two different covenants. This is the conclusion reached by Paul R. Williamson, for example: Abraham, Israel and the nations: the patriarchal promise and its covenantal development in Genesis
  2. There is some other way of understanding the vision in Genesis 15 that does not lead us to conclude that the Abrahamic covenant is unconditional.

In my limited studies, I don’t think option 1) is an option. Pratt notes:

First, we should note that we are not dealing with two covenants made with Abraham. In Genesis 15:18 we read that “the LORD made a covenant with Abram,” or more literally “cut a covenant” (karath), a common way to speak of the initiation of a covenant. In Genesis 17:2, however, God said, “I will confirm my covenant,” using the Hebrew expression ve’ettenah>, meaning to confirm or establish what was already in existence. So, we find here not two covenants, but two facets or dimensions of God’s one covenant with Abraham, the latter being a confirmation and further explanation of the earlier.

That leaves us with 2). But what other meaning could the vision and ceremony have?

The Meaning of the Genesis 15 Vision

In short, I believe the vision means not that there are no conditions for its fulfillment that depend upon Abraham and his offspring, but that God promises to work in the lives of Abraham and his offspring to meet those conditions and thus bring about the fulfillment of the covenant promises.

For example, the fulfillment of God’s promises to Abraham clearly depend upon him having an offspring. If Abraham does not have an offspring, then the promises cannot be fulfilled. But remember what we read in Genesis 17. If Abraham does not circumcise himself then he will be cut off, killed. And the same goes for his offspring. If Abraham had failed to obey God in chapter 17, then it would have been impossible for God’s promises to be fulfilled. If Abraham and his offspring are killed, then so is the hope of the Messiah.

The fulfillment of God’s promise depends upon the obedience of Abraham. But Abraham did obey. In an act of faith, he circumcised himself at 99 years old. Abraham obeyed because God gave him a new heart that was willing to obey.

If we look at the nation of Israel, we see a similar dilemma. If the nation is destroyed, then so is the hope of the Messiah. And yet God warns in Deuteronomy 28 and elsewhere that if Israel does not obey, they will be destroyed. In Ch. 28 we read a lengthy list of blessings and curses for obedience and disobedience to the Mosaic law. Numerous times we read that “all these curses shall come upon you and pursue you and overtake you till you are destroyed” (v45), “until he has destroyed you” (v48), “until you are destroyed” (v51), “until they have caused you to perish” (v51), “until you are destroyed” (v61).

So, again, the fulfillment of God’s promise depends upon the obedience of Abraham’s offspring. If they disobey, God will curse them until they are destroyed, and with their destruction comes the destruction of the hope of the Messiah. How is this dilemma handled? The same way it is handled in Abraham’s account in Genesis 17.

Take a look at Deut 30:1-10. Here (and in ch 28 to an extent), Moses is not simply giving warnings, but is instead prophesying of what will happen.

1 “And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where the LORD your God has driven you, 2and return to the LORD your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul, 3then the LORD your God will restore your fortunes and have compassion on you, and he will gather you again from all the peoples where the LORD your God has scattered you. 4 If your outcasts are in the uttermost parts of heaven, from there the LORD your God will gather you, and from there he will take you. 5And the LORD your God will bring you into the land that your fathers possessed, that you may possess it. And he will make you more prosperous and numerous than your fathers.

So the destruction of Israel will be prevented when Israel turns to the Lord and obeys him. But notice how this will happen. In 30:6 we read: “And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live.”

This is how God can ensure that His promise will come to pass. He will cause the elect to fulfill the conditions necessary to the fulfillment of His promise to Abraham. Note that this is not the same thing as saying the Abrahamic covenant is unconditional because it’s conditions were fulfilled by a mediator (like the New Covenant).

So we see the obedience of Abraham and his offspring as a condition for the fulfillment of God’s promise to Abraham, and we also see that God will provide the necessary cause of that obedience: a new heart. I believe this is what the vision in Genesis 15 is promising.

Further support for this claim is found in Deut 28:26. In the midst of reciting the curses upon Israel, we read:

25 “The LORD will cause you to be defeated before your enemies. You shall go out one way against them and flee seven ways before them. And you shall be a horror to all the kingdoms of the earth. 26 And your dead body shall be food for all birds of the air and for the beasts of the earth, and there shall be no one to frighten them away.

A parallel warning is found in Jeremiah 7:33

30″For the sons of Judah have done evil in my sight, declares the LORD. They have set their detestable things in the house that is called by my name, to defile it. 31And they have built the high places of Topheth, which is in the Valley of the Son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into my mind. 32 Therefore, behold, the days are coming, declares the LORD, when it will no more be called Topheth, or the Valley of the Son of Hinnom, but the Valley of Slaughter; for they will bury in Topheth, because there is no room elsewhere. 33 And the dead bodies of this people will be food for the birds of the air, and for the beasts of the earth, and none will frighten them away. 34 And I will silence in the cities of Judah and in the streets of Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste.

In both instances, the warning is that when Israel disobeys, there will be no one to frighten away the birds from eating their corpses. What is this referring to? What does it mean for someone to frighten away the birds? Where else do we see this imagery in Scripture? Genesis 15:11 “And when birds of prey came down on the carcasses, Abram drove them away.”

Abraham, or rather, the promise God made to Abraham, is what fightens the birds away. God’s promise to Abraham prevents Israel from being utterly destroyed. But how exactly does it prevent Israel from being destroyed? How does Abraham frighten away the birds? These passages say that if they disobey, there will be no one to frighten the birds away. So again, we see that obedience is a crucial condition for the fulfillment of God’s promise to Abraham. And thus, God works obedience in the elect to bring about the fulfillment of His promise to Abraham. Obedience frightens the birds away.

Take note of Leviticus 26:

40″But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me, 41 so that I walked contrary to them and brought them into the land of their enemies—if then their uncircumcised heart is humbled and they make amends for their iniquity, 42 then I will remember my covenant with Jacob, and I will remember my covenant with Isaac and my covenant with Abraham, and I will remember the land.

The condition for God remembering his covenant with Abraham is the circumcision of Israel’s heart – something only He can do. That is the meaning of the vision in Genesis 15. It does not mean there are not conditions to be met by Abraham’s descendants. It means God will cause them to obey and meet those conditions. And I will add that He does that by means of the new covenant. Only the new covenant provides the regeneration necessary for faith and obedience. Witsius notes, regarding the Mosaic covenant:

Nor Formally the Covenant of Grace: “Because that requires not only obedience, but also promises, and bestows strength to obey. For, thus the covenant of grace is made known, Jer. xxxii. 39. ‘and I will give them one heart, and one way, that they may fear me for ever.’ But such a promise appears not in the covenant made at mount Sinai. Nay; God, on this very account, distinguishes the new covenant of grace from the Sinaitic, Jer. xxxi. 31-33. And Moses loudly proclaims, Deut xxix. 4. ‘yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear, unto this day.’ Certainly, the chosen from among Israel had obtained this. Yet not in virtue of this covenant, which stipulated obedience, but gave no power for it: but in virtue of the covenant of grace, which also belonged to them.

http://www.reformationtheology.com/2008/11/the_mosaic_covenant_works_or_g.php

Conclusion

Though the thesis of Pratt’s essay is slightly different from mine, he concludes:

To reinforce what we have seen at this point, we should mention that the language of conditionality is the same in all three covenants God made with Israel. As we have already seen, in Genesis 17:9 God told Abraham and his descendants to “keep my covenant” by observing circumcision. This expression also appears in the Mosaic covenant when God says to Israel in Exodus 19:5 “and you must keep my covenant”. In the same way, in Psalm 132:11 the Davidic line is also required to “keep my covenant.” This shared language makes it clear that the fundamental dynamics of all three covenants are the same…

…In my estimation reformed theologians who argue that the Abrahamic and Davidic covenants were unconditional are fundamentally misguided. Although we may distinguish the central concerns of Abrahamic, Mosaic and Davidic covenants from each other and from other biblical covenants, there is little justification for arguing that the difference is conditionality and unconditionality.

However, Pratt makes a very serious error in his essay. He makes a number of helpful observations about the Abrahamic covenant, including observations about Royal Land Grant and Suzzerain-Vassal Treaties, so I encourage you to read it. But after establishing that the Abrahamic, Mosaic, and Davidic covenants were conditional, he erroneously applies these conclusions to the New Covenant, because he believes that the New Covenant is only an historical administration of the covenant of grace, of which the Abrahamic, Mosaic, Davidic, and Noahic are all parts or dispensations. He therefore concludes that our salvation is conditioned upon our obedience:

“a measure of conformity to God’s standards of holiness is a necessary condition for receiving salvation…the New Testament makes sanctification a necessary condition for eternal salvation…faith that justifies has always resulted in meeting the requirements of good works.”

Pratt’s error is that he lumps in the New Covenant with all the others and fails to recognize it’s utter distinctness, it’s utter newness. Furthermore, he fails to recognize that the New Covenant, working throughout the OT, was the means God used to fulfill His promise to Abraham in Genesis 15. The Abrahamic Covenant was not the New Covenant/Covenant of Grace. See how John Owen explained this:

“When we speak of the “new covenant,” we do not intend the covenant of grace absolutely, as though it were not before in existence and effect, before the introduction of that which is promised here. For it was always the same, substantially, from the beginning. It passed through the whole dispensation of times before the law, and under the law, of the same nature and effectiveness, unalterable, “everlasting, ordered in all things, and sure.” All who contend about these things, the Socinians only excepted, grant that the covenant of grace, considered absolutely, — that is, the promise of grace in and by Jesus Christ, —was the only way and means of salvation to the church, from the first entrance of sin.

But for two reasons, it is not expressly called a covenant, without respect to any other things, nor was it called a covenant under the old testament. When God renewed the promise of it to Abraham, he is said to make a covenant with him; and he did so, but this covenant with Abraham was with respect to other things, especially the proceeding of the promised Seed from his loins. But absolutely, under the old testament, the covenant of grace consisted only in a promise; and as such only is proposed in the Scripture,

-Exposition of Hebrews 8:6″

Abraham’s disobedience would cut him off from the covenant of circumcision. Our disobedience can never cut us off from the New Covenant because our obedience is found in our mediator Jesus Christ.

For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

See also

Pink on Circumcision

In my attempt to better understand and work through covenant theology, I have been reading A. W. Pink’s “The Divine Covenants.” I highly recommend giving it a read. I especially recommend that paedobaptists read his section on the Abrahamic Covenant if for no other reason than to simply be educated and informed as to why one of the top Calvinist thinkers of the 20th century rejected paedobaptism as unbiblical (a belief that denied him numerous pastoral positions and eventually left him without a church to minister to).

In short, read Pink’s thoughts below. I would appreciate someone demonstrating where they believe Pink is in error:

A. W. Pink  :  Circumcision

The next thing we would observe is that circumcision was “a seal of the righteousness of the faith which he had.” Again we would say, Let us be on our guard against adding to God’s Word, for nowhere does Scripture say that circumcision was a seal to anyone but to Abraham himself; and even in his case, so far was it from communicating any spiritual blessing, it simply confirmed what was already promised to him. As a seal from God, circumcision was a divine pledge or guaranty that from him should issue that seed which would bring blessing to all nations, and that, on the same terms as justifying righteousness had become his—by faith alone. It was not a seal of his faith, but of that righteousness which, in due time, was to be wrought out by the Messiah and Mediator. Circumcision was not a memorial of anything which had already been actualized, but an earnest of that which was yet future—namely, of that justifying righteousness which was to be brought in by Christ (note: Pink is here referring to historia salutis, not ordo).

But did not God enjoin that all the males of Abraham’s household, and in those of his descendants, should also be circumcised? He did, and in that very fact we find definite confirmation of what has just been said above. What did circumcision seal to Abraham’s servants and slaves? Nothing.

“Circumcision neither signed nor sealed the blessings of the covenant of Abraham to the individuals to whom it was by Divine appointment administered. It did not imply that they who were circumcised were accounted the heirs of the promises, either temporal or spiritual. It was not applied to mark them individually as heirs of the promises. It did not imply this even to Isaac and Jacob, who are by name designated heirs with Abraham. Their interest in the promises was secured to them by God’s expressly giving them the covenant, but was not represented in their circumcision. Circumcision marked no character, and had an individual application to no man but Abraham himself. It was the token of this covenant; and as a token or sign, no doubt applied to every promise in the covenant, but it did not designate the individual circumcised as having a personal interest in these promises. The covenant promised a numerous seed to Abraham; circumcision, as the token of that covenant, must have been a sign of this; but it did not sign this to any other. Any other circumcised individual, except Isaac and Jacob, to whom the covenant was given by name, might have been childless.

“Circumcision did not import to any individual that any portion of the numerous seed of Abraham should descend through him. The covenant promised that all nations should be blessed in Abraham—that the Messiah should be his descendant. But circumcision was no sign to any other that the Messiah should descend from him,—even to Isaac and Jacob this promise was peculiarly given, and not implied in their circumcision. From some of Abraham’s race, the Messiah, according to the covenant, must descend, and circumcision was a sign of this: but this was not signed by circumcision to any one of all his race. Much less could circumcision ‘sign’ this to the strangers and slaves who were not of Abraham’s posterity. To such, even the temporal promises were not either ‘signed’ or sealed by circumcision. The covenant promised Canaan to Abraham’s descendants, but circumcision could be no sign of this to the strangers and slaves who enjoyed no inheritance in it” (Alexander Carson, 1860).

That circumcision did not seal anything to anyone but to Abraham himself is established beyond shadow of doubt by the fact that circumcision was applied to those who had no personal interest in the covenant to which it was attached. Not only was circumcision administered by Abraham to the servants and slaves of his household, but in Genesis 17:23 we read that he circumcised Ishmael, who was expressly excluded from that covenant! (note: Ishmael was expressly excluded from that covenant before he was circumcised). There is no evading the force of that, and it is impossible to reconcile it with the views so widely pervading upon the Abrahamic covenant. Furthermore, circumcision was not submitted to voluntarily, nor given with reference to faith, it was compulsory, and that in every instance: “He that is born in thy house, and he that is bought with thy money must needs be circumcised” (Gen. 17:13)—those refusing, being “cut off from his people” (v. 14). How vastly different was that from Christian baptism!

It maybe asked, If, then, circumcision sealed nothing to those who received it, except in the one case of Abraham himself, then why did God ordain it to be administered to all his male descendants? First, because it was the mark He selected to distinguish from all other nations that people from whom the Messiah was to issue. Second, because it served as a continual reminder that from the Abrahamic stock the promised Seed would spring—hence, soon after He appeared, circumcision was set aside by God. Third, because of what it typically foreshadowed. To be born naturally of the Abrahamic stock gave a title to circumcision and the earthly inheritance, which was a figure of their title to the heavenly inheritance of those born of the Spirit. The servants and slaves in Abraham’s household “bought with money” beautifully adumbrated the truth that those who enter the kingdom of Christ are “bought” by His blood.

It is a mistake to suppose that baptism has come in the place of circumcision. As that which supplanted the Old Testament sacrifices was the one offering of the Savior, as that which superseded the Aaronic priesthood was the high priesthood of Christ, so that which has succeeded circumcision is the spiritual circumcision which believers have in and by Christ: “In whom also ye are circumcised with the circumcision made without hands, in, putting off the body of the sins of the flesh, by the circumcision of Christ” (Col. 2:11)—how simple! how satisfying! “Buried with him in baptism, wherein also ye are risen with him” (v. 12) is something additional: it is only wresting Scripture to say these two verses mean “Being buried with him in baptism, ye are circumcised.” No, no; verse 11 declares the Christian circumcision is “made without hands,” and baptism is administered by hands! The circumcision “made without hands in putting off [judicially, before God] the body of the sins of the flesh” has taken the place of the circumcision made with hands. The circumcision of Christ has come in the place of the circumcision of the law. Never once in the New Testament is baptism spoken of as the seal of the new covenant; rather is the Holy Spirit the seal: see Ephesians 1:13; 4:30.

To sum up. The grand design of God’s covenant with Abraham was to make known that through him should come the One who would bring blessing to all the families of the earth. The promises made to him were to receive a lower and a higher fulfillment, according as he was to have both natural and spiritual children—for “kings shall come out of thee” (Gen. 17:6) compare Revelation 1:6; for “thy seed shall possess the gate of his enemies” (Gen. 22:17) compare Colossians 2:15; Romans 8:37; I John 5:4. Abraham is called a “father” neither in a federal nor in a spiritual sense, but because he is the head of the faith clan the prototype to which all believers are conformed. Christians are not under the Abrahamic covenant, though they are “blessed with him” by having their faith counted unto righteousness. Though New Testament believers are not under the Abrahamic covenant, they are, because of their union with Christ, heirs of its spiritual inheritance.

It only remains for us now to point out wherein the Abrahamic covenant adumbrated (foreshadowed)a the everlasting covenant. First, it proclaimed the international scope of the divine mercy: some out of all nations were included in the election of grace. Second, it made known the ordained stock from which the Messiah and Mediator was to issue. Third, it announced that faith alone secured an interest in all the good God had promised. Fourth, in Abraham’s being the father of all believers was shadowed forth the truth that Christ is the Father of His own spiritual seed (Isa. 53:10, 11). Fifth, in Abraham’s call from God to leave his own country and become a sojourner in a strange land, was typed out Christ’s leaving heaven and tabernacling upon earth. Sixth, as the “heir of the world” (Rom. 4:13), Abraham foreshadowed Christ as “the heir of all things” (Heb. 1 :2). Seventh, in the promise of Canaan to his seed we have a figure of the heavenly inheritance which Christ has procured for His people.

(It seems a sad tragedy that the people of God are so divided on the subject of baptism. Though we have strong convictions on the subject we have refrained from pressing—or even presenting—them in this study. But it seemed impossible to deal faithfully with the Abrahamic covenant without making some slight reference thereto. We have sought to write temperately in the above chapter, avoiding harsh expressions and needless reflections. We trust the reader will kindly receive it in the spirit in which it is written).

-A. W. Pink  :  The Abrahamic Covenant

Always Reforming

I would also highly recommend that everyone read Henri Blocher’s chapter in “Always Reforming.” He interacts with some of these arguments as they are addressed in David Kingdon’s “The Children of Abraham” and he suggests “a revised doctrine of the covenants and their economies.” One of the crucial tensions he seeks to resolve is the conditionality or unconditionality of the covenant of grace.

Closely related is the issue of the two sides of the covenant. It has been a thorn in the flesh of many covenant theologians. Leaving aside the monopleuric/diplueric polarity (although it is not foreign to that debate), the delicate question has been, Who, exactly, belongs to the covenant?

I found his interaction with the attempts in Reformed covenant theology to answer this and several other important questions to be very helpful. It addresses some very important points that I have not been able to get answers to.

http://www.amazon.com/Always-Reforming-Explorations-Systematic-Theology/dp/083082829X