I am thankful for their interest in the topic and for the precision they bring to the discussion. I previously responded to #655 and #693, but I decided to ask Dr. Sam Renihan and Dr. Richard Barcellos to respond to #736 (I previously responded in a written post here). Our discussion is available on YouTube and as an mp3 file – both in the full (2 hour) and abridged (1 hour) versions. Some supplemental material and links to resources are at the end of this post.
Thomas Goodwin on Old Covenant condition as outward obedience, contra the condition of the Covenant of Works as perfect, perpetual, entire obedience (contrary to the OPC Report on Republication’s claim that the subservient covenant view saw the condition of the Old Covenant as the same as that of the Covenant of Works)
The Sacrifices, Sacraments, and Ceremonies of the Ancients had their carnal use, over and besides the spiritual signification… So Circumcision, primarily, did separate between the seed of Abraham and the rest of the Nations; it did seal unto them the earthly promise: secondarily, it did signify out sanctification. In like manner the Passover, primarily, the passing over of the destroying Angel; secondarily, Christ: so also the sacrifices, and the cleansings, they represented, primarily, a certain carnal holiness: secondarily, they figured out Christ, and the benefits of the New Covenant.
Cameron, Three-fold Covenant of God, 399-400.
There Goodwin asserts that the Mosaic covenant “was Fœdus Subserviens to the Gospel, (as Learned Cameron calls it)” and “was truly the promulgation of the covenant of nature made with Adam.”
Goodwin, Works, V:330.
Following Cameron’s two-tiered typology, Goodwin called the Mosaic covenant an “outward covenant with the Jews” whose ordinances “besides their spiritual use in typifying things Heavenly to Spiritual Believers then, they had an outward carnal use to the whole Nation.” The forgiveness provided by the sacrificial system was “a Forgiveness of reprieval, not to be destroyed for their sin…and so had a Sanctification and a Justification which were not really such, that is, not of the heart and conscience.”
Goodwin, Works, V:331-332. Emphasis original.
Quest. But how are those sacrifices said to make an Atonement for the people, or to Expiate them? for so the Hebrew word is there most properly rendered, importing a freeing and delivering one from the Guilt and punishment of sin. Now how are those sacrifices said to have done this?
A. For answer to this, we must take notice that in those sins committed under the Law there was a twofold guilt; A Ceremonial and a Moral guilt; or an External and an Eternal guilt. An External or Temporal guilt, a guilt before men, binding the offenders over unto temporal punishment. An Eternal or Spiritual guilt before God, binding them over unto Eternal condemnation. Now as for the former of these, that External or Ceremonial guilt, that was expiated and taken away by performing that which was legally required in the way of a Ceremonial satisfaction. Hereby the people offending was acquitted before men, in foro Externo, and freed from Temporal guilt and punishment, by virtue of that Sacrifice, or rather God’s Ordinance and Institution concerning it. But for the latter, that Eternal and Moral guilt, that was expiated and taken away by those Sacrifices only Typically and Sacramentally: viz. as they represented and shadowed out the true Expiatory Sacrifice of Jesus Christ. And thus are those Sacrifices said to have Expiated the people. It is a Sacramental phrase and manner of speech, wherein that which is the proper effect of the thing signified, is attributed to the sign. Even as the Sacramental water in Baptism is said to wash away sins, Act. 22.16. Thus did the blood of these Sacrifices expiate the sins of the people, by representing the Expiation of Christ, that Satisfaction whereby his people are freed from eternal guilt.
John Brinsley, MESITHS, Or, The One and Onely Mediatour Betwixt God and Men, the Man Christ Jesus (London: Thomas Maxey, 1651), 101-102.
As for those Sacrifices, they extended only to a Ceremonial and Temporal Expiation; and that only of some sins. But the Sacrifice of Christ extends to a real, Eternal Expiation; and that of all sins. So Paul delivers it in his Sermon at Antioch, Act. 13.39. By him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. By the Law of Moses, by those Legal Sacrifices therein prescribed, none could be justified before God for any sins. So much we may learn from this our Apostle, Heb. 10.1. The law can never by those sacrifices, which they offered year by year, make the comers thereunto perfect. That is, as touching the Conscience, as the same pen expounds it, chap. 9.9. They could not in and by themselves, as separated from their spiritual significations, sanctify or purify the Conscience; they being Corporal, and that Spiritual. Neither could they give an absolution in foro conscientiae, they could not give any assurance to the Conscience that sin was pardoned, and reconciliation obtained with God. In reference hereunto the Apostle tells us ver. 4. of that 10th chapter, that It is not possible that the blood of Bulls and of Goats should take away sin: Take away the Eternal guilt of it. And as for the External and Temporal, it extended (as I said) only to some kinds of sin.
Brinsley, MESITHS, 102-103.
All the Levitical Services and Ordinances were in themselves carnal, and had carnal ends assigned unto them, and had only an obscure representation of things spiritual and eternal.
Owen, A Continuation of the Exposition, 375.
There were some lines and shadows, to represent the body, but the body itself was not there. There was something above them and beyond them, which they reached not unto.
Owen, A Continuation of the Exposition, 204.
We do indeed acknowledge the subserviency of the law to Christ, and the covenant of grace…But it does not therefore follow, that the law is a covenant of gospel-grace…The law is not the gospel, nor the gospel the law. And therefore though the one of them is plainly subservient to the other, yet they ought not to be mixed, blended, or confounded the one with the other, as if they were but one and the same covenant, and no difference to be made between them; only in respect of the different degrees of the discovery of gospel grace, as has been suggested… A subserviency in any thing to promote the ends of something else, does not make it to be the thing itself; the ends whereof are promoted thereby.
Philip Cary, A Solemn Call Unto all that would be owned as Christ’s Faithful Witnesses, speedily, and seriously, to attend unto the Primitive Purity of the Gospel Doctrine and Worship: Or, a Discourse concerning Baptism (London: John Harris, 1690), 167.
I appreciate Reformed Forum’s precision in their episodes, including this one. I also appreciate Wynne’s attitude and that he has clearly read at least one book from Renihan, and has carefully considered Owen, not assuming Owen agrees with him and the WCF. Here are some thoughts I have (as usual, please forgive the length; it’s necessary).
Regeneration is New
Initially, I was thankful Wynne recognized that the comparison between the Old and New Covenants in Jer. 31/Heb. 8 is not exclusively about a difference in ceremonies. Rather, what is new in the New Covenant is regeneration, reconciliation, and the satisfaction of sin.
[W]hat exactly is new?…The Lord lists a number of promises… Number two, regeneration. Whereas the Old Covenant law was written on tablets of stone, God promises that he’s going to write his law on the hearts of his people. Calvin says this. He says the New Covenant penetrates into the heart and reforms all the inward faculties so that obedience is rendered to the righteousness of God.
I interpreted that to mean regeneration was a new promise in the New Covenant, something not promised in the Old Covenant. This was further re-enforced when Wynne said
[W]e have to recognize that…many of these blessings were present for the believing people in the Old Testament. And this, I think, is the point at which things get a little more complicated because we can’t act as though all of these New Covenant blessings were wholly absent from the people of God prior to the coming of Christ.
Thus I understood Wynne to be asking how regeneration, a blessing unique to the New Covenant, was received by Old Testament saints. I therefore prepared a reply explaining why the Old and the New Covenant would therefore be different in substance (since regeneration is not an accident/non-essential part of the covenant of grace). However, I asked Wynne to review my reply and he said I had misunderstood him. He does not believe that regeneration is unique to the New Covenant. Regeneration was also a promised blessing of the Old Covenant.
Wynne clarified that what is new about the New Covenant is that redemption has now been accomplished by Christ. Thus regeneration, an ordo salutis blessing of both the Old and the New Covenants, has now been secured in the historia salutis work of Christ. Thus Wynne concluded in the podcast:
We’ve already said that through sacramental forms of the Old Testament, these New Covenant blessings were revealed and communicated to the faith of the Old Testament Jew. So what’s going on here [in Jeremiah 31]? I remember catching Dr. Gaffin after a worship service very quickly asking him about this text, and he’s just like over his shoulder. He goes, “It’s a lot to say here, but I think Jeremiah is articulating ahistoriatransition inordoterms.” And I walked away and was like, that is so helpful. What God is describing here is a redemptive historical transition promising the arrival of the one who would secure all of these blessings. The unprecedented securing in time and space through the blood of Christ of all of these blessings. But he’s describing it in terms of the blessings themselves. Blessings that were applied prior to the coming of Christ, blessings that are applied after the coming of Christ but blessings that are secured by the once for all coming of Christ.
Gaffin made the same comment on episode 223. I understand and affirm the distinction between historia salutis and ordo salutis, but “articulating a historia transition in ordo terms” doesn’t make sense to me. Jeremiah and the author of Hebrews were perfectly capable of articulating a historia transition in historia terms. They could have said that the blessings common to the Old and New Covenant would finally be secured by the Messiah. Instead they said that the New was not like the Old specifically on the ordo level.
Note that above Wynne compared the law written on the heart with the law written on stone and said that was the comparison Jeremiah was making. That is not the same thing as claiming that Jeremiah is comparing regeneration received prior to being legally secured in the death of Christ with regeneration received after being legally secured in the death of Christ. Those are two different interpretations of the meaning of the verse. In my opinion, one is derived from reading the text (he said he was getting his list from Phil Ryken’s commentary), the other is an attempt to reconcile the text with one’s view of the covenants – a reconciliation that may at first sound profound, but upon further inspection is found greatly wanting.
In my opinion, “[A]rticulating a historia transition in ordo terms” is not so much an explanation of the passage as a dismissal of it. Jeremiah and the author of Hebrews are no doubt referring to a historia transition (Heb 8:1, 6, 13, etc) but it is a historia transition that brings with it new ordo benefits. The Old Covenant was faulty (v7) in that it did not provide the things necessary for eternal salvation. In order to avoid the same situation Israel found itself in (under the wrath of a broken covenant), the New Covenant will provide regeneration as well as reconciliation via the eternal forgiveness of sins. These things the Old Covenant did not provide. That is a straightforward reading of the passage and if one’s systematic theology leads one to the conclusion that the Old Covenant did provide those things, then I believe one has made a mistake in their deductive syllogisms somewhere and need to go back to the drawing board (I appreciate how difficult the process of reconciling exegesis of individual passages with exegesis of the rest of Scripture can be).
In several episodes Bucey has used Vos’ typology triangle to try to answer the question of how OT saints could be saved prior to Christ’s incarnation. This can get extremely confusing. Vos’ main point is to explain why the original Greek in the Epistle to the Hebrews calls the earthly tabernacle an anti-type (9:24). I try to explain the meaning of the triangle in this video. The basic point is that the language of type and anti-type is relative. Something can be either a type or an anti-type depending on context and what it is being compared to. In Vos’ triangle, “A” is the heavenly realities that exist in light of the Covenant of Redemption, including a heavenly sanctuary. Thus in Moses’ day, prior to Christ’s incarnation, God could show Moses this heavenly reality as a pattern for the earthly tabernacle. In this sense, “A” is the archetype (pattern) from which the earthly sanctuary “B” is created (anti-type). Considered from a different perspective, the blood of the Old Covenant lamb was a type (pattern, preliminary sketch) of Christ’s future sacrifice (anti-type). Because the Covenant of Redemption contains the plan of salvation, the plan for Christ to take on human form and offer himself as a sacrifice, it can be the conceptual background (pattern, sketch) for the earthly sanctuary in Jerusalem. However, this is only an anticipation of the Covenant of Redemption’s actual fulfillment in Christ’s death and his offering himself in the heavenly sanctuary.
Now, in answering the question of how Old Testament saints could receive the benefits of the New Covenant, Bucey has repeatedly (in this and other episodes) appealed to this triangle. I thought Bucey was trying to make some kind of argument regarding time: Christ doesn’t die until later (“C”), so OT saints can’t receive his benefits through “C”. Instead they receive his benefits through “A” where Christ has somehow already died. I previously objected because that doesn’t solve anything regarding time and somehow magically makes Christ already slain in heaven before becoming incarnate. However, that does not appear to be Bucey’s primary point. In this episode Bucey said
We have great similarity and join hands with Reformed Baptist on that subject – that what saves is the work of Jesus Christ. Jesus Christ is the only name given under heaven by which men may be saved no matter when you live, whether before he was incarnate, lived, died and was raised again or after. And it’s not any more difficult for the Lord and by the Spirit to save us whether we live before him or after him, because we have to be united to somebody who isn’t physically present on Earth at the time. To God, what’s the difference if it’s before he accomplishes his work or after? So we’re on the same page. But then how?
So it might not be an argument about “A” vs “C.” Instead it is an argument about how one is connected to “C” (the resurrected Christ, the fulfilled Covenant of Redemption, the benefits of redemption – although, confusingly, in Christ the Center episode 186 Tipton says that “the redemptive reality in B and C is A” suggesting that the benefits of Christ come from A, not C). Interestingly, for Bucey, this presents a challenge both pre and post-incarnation. (I would love to have him elaborate because I don’t see why a lack of physical presence would create any kind of problem post-incarnation – but I suspect he feels the sacraments somehow solve this problem. More on this below.)
Bucey’s solution, following Kline, is that the Old Covenant order, established after the pattern of the Covenant of Redemption is realized eschatology wrapped in an earthly form. It is not simply an analogy or a picture that anticipates the new heavens and the new earth, it is the consummation brought back in time and established in Canaan. That is the significance of the triangle to Bucey. OT saints can receive the benefits of the New Covenant, they can be united to Christ, because the Old Covenant is (at its “core”) Christ. It is the fulfilled Covenant of Redemption “intruded” back in time (and covered in earthly types). Thus they can receive eternal forgiveness by faith through the blood of bulls and goats because Christ’s blood is the “core” of the blood of bulls and goats.
I disagree. I do not believe the Old Covenant sanctuary was realized eschatology. I believe it was only typological, only earthly, only anticipatory to and analogous of Christ’s atonement in the heavenly sanctuary. I think Vos’ triangle helpfully explains Heb 9:24, but I don’t think Heb 9:24 entails the idea that the Old Covenant shadow was actually realized eschatology. They may find the two ideas helpfully go hand-in-hand, but I don’t believe it is necessarily entailed. They would have to establish that from some other text.
In trying to answer the question of how OT saints are saved, they go straight to sacramentology. But is that how we answer how NT saints are saved? Do we go to the Lord’s Supper or baptism to explain how someone is saved? No, we go to the Word and explain that in the elect the Lord makes the general call effectual. This is referred to by Calvin as the “inherent efficacy of the Word” (2.10.7). Yet these brothers said nothing about this regarding OT saints and how they are saved. Can someone today be saved apart from the sacraments? Yes. Could someone in the OT be saved apart from the sacraments? Yes. Explain how and we have some common ground to start from on this issue.
The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the ministry of the Word
Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.
2LBCF 10.1 (nearly identical to WCF)
The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance;in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners. (Genesis 3:15; Revelation 13:8)
2LBCF 20.1 (chapter 20 was added and is not in the WCF)
Genesis 3:15, the promise of a Messiah who will come to reverse the curse, is foundational to salvation in the Old Testament. It is the object of the saints’ faith. WCF/2LBCF 8.6 is frequently cited in debate over 1689 Federalism, but look what it says about the promise:
Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in… those promises… wherein he was revealed… to be the seed which should bruise the serpent’s head… being the same yesterday, and today and for ever.
Once again, explain how the promise of a future Messiah (propositional revelation) is sufficient to communicate (impart, convey, confer) the benefits of Christ to OT saints and we can begin to find common ground. Once we have this foundation we can then move on to talk about how typology relates.
Bare Resemblance Typology
The brothers on the podcast repeatedly disparaged what they called “bare resemblance” or “doppelgänger” typology, belittling the idea of NC grace being communicated to OT saints by means of typology as word pictures informing the “noetic prowess” of OT believers. But if we start with the proper foundation of effectual calling by the Word (see above), this should not be minimized and disparaged as somehow inadequate. It is not in any way deficient. The noetic effect of the propositional revelation of the gospel informing an individual such that he may, by the power of the Holy Spirit in the effectual call, understand and believe it is the primary means of salvation. Typological word pictures were simply a supplemental way of revealing the gospel. This does not make them deficient any more than it makes the Word deficient. Please carefully consider Vos’ comments in The Teaching of the Epistle to the Hebrews regarding the noetic effect of types.
The Old Testament law is dispensed with because of its weakness and unprofitableness. Its weakness is not merely a matter of degree, for in reality it accomplished nothing, since it made nothing perfect and did not lead to the goal. This is further implied in the quotation from Jer. 31:31, quoted in Heb. 8:8-12. The fathers did not continue in the covenant made with them. But in the new Berith the law would be put in their minds and written in their hearts. And the further promise is added: “Their sins I will remember no more.” In both these respects, therefore, the Old Testament law is inefficacious. In verse 7 the author goes on to say that God found fault with the first covenant, for otherwise there would have been no place found for a second…
But how could a true religion exist under such a system at all? Several observations are in order. First, we may turn to the types of the Old Testament as something which should have led the people to something better. The author does not make much of this, however. The types were primarily for the people, but objectively they were for the mind of God. Nowhere in the Epistle has the author set himself really to solve the problem as stated above. Nor is it really solved in Paul’s epistles. Still there was a possibility of the significance of the sacrificial system entering into the subjective mind of the Old Testament believers, by the latter raising themselves to a higher state through the types. We see an indication of this possibility first at 10:3. In the Old Testament sacrifices there was a remembrance made of sin year by year. This was necessary, since it was impossible that the blood of bulls and goats could take away sins. This yearly practice was not intended merely for an objective purpose; it was a remembrance in the minds of the people. Because of this remembrance the Psalmist, in Psalm 40, was led to speak concerning sacrifices which would satisfy the will of God. It should be noted that it was the Psalmist who rose to this consciousness – an inspired writer, not an ordinary individual believer under the Old Testament. Still, he did write it, with the result that higher consciousness later became the common property of Old Testament believers. It was with the aid of revelation, therefore, that this higher consciousness was brought about.
Likewise Psalm 110 is quoted. Here we have the prophecy of a future Priest, after the order of Melchizedek. Thus there was the consciousness of a higher order of priesthood than the Levitical being possible, and there was the prophecy that at a future time such higher priesthood would become actual.
Psalm 95 is also quoted, which speaks of the rest of Canaan. This idea of rest is eschatological, looking forward to the true rest which is to come in the future. The author of the Epistle to the Hebrews here again recognized, in one of the Old Testament Psalms, a certain higher consciousness on the part of the people of the Old Testament…
The Old Testament, however, had more than these mere symbols and ceremonies. It also contained direct promises, many of which were spiritual in content. And these promises were given repeatedly, form age to age. Therefore it was not necessary for the Old Testament believers to live exclusively on the basis of insight into the meaning of the types. Of these promises the author of Hebrews speaks much.
Disconnecting the New Covenant from Christ
Bucey suggested that to disagree with him on the nature of the Old Covenant puts one on the trajectory of theological liberalism denying the incarnation. Bucey argues that our position should lead to the following hypothetical position:
Well, the Old Covenant was just one way that some abstract Grace of Christ was applied, and the New Covenant is just the newer way by which this abstract grace or merit or being of Christ is applied… [T]hey both just kind of take some sort of abstract grace or benefit of Christ and just apply it in different ways… If the old Covenant just illustrated Christ, but it’s still Christ, they might want to flatten and say so also, the New Covenant merely illustrates Christ. And you do find similar issues where people will not want to say that the Lord’s Supper or baptism are a means of grace.
I may be mistaken, but I believe this relates back to Bucey’s previous comment that “we have to be united to somebody who isn’t physically present on Earth at the time.” It seems like Bucey is saying that we are united to Christ (in heaven) through the sacraments (on Earth) and that apart from the sacraments, Christ’s grace is just “abstract” and “disconnected.”
When I deny that Christ’s benefits are conveyed to OT believers “by virtue of these very forms [OT sacrifices] – not merely something that they trigger or something that they point to in a formal way” (Wynne) I am not saying that OT saints receive some abstract grace or merit. We believe that OT saints were united to Christ (who was to be incarnate) and that they received the benefits of Christ’s atonement by virtue of that union with Christ, not by virtue of the blood of bulls and goats. In that sense, it is not abstract grace. It is grace that comes through union with Christ. I simply deny that the blood of bulls and goats is that union (if Bucey wants to put it in those terms). The New Covenant itself is our marriage union with Christ and the OT saints receive the benefits of Christ, the benefits of Christ were communicated (imparted, conveyed, conferred) to them by virtue of that New Covenant union, which they possessed. Being a legal union, it is invisible, but it is not “abstract” or “disconnected” from the covenant.
Bucey suggests that our view would entail the disconnecting of Christ from the New Covenant. Presbyterians tend to view and speak of the New Covenant primarily in terms of “administration” (i.e. the “external Covenant of Grace”; see Bucey’s comment above about Lord’s Supper and baptism being the New Covenant) whereas we tend to view and speak of it primarily in terms of union with Christ (i.e. the “internal Covenant of Grace”). I believe this is no small part of often talking past each other (especially with Kline’s formulation of the CoR vs the CoG). So I hear him say our view entails that we must disconnect Christ from the New Covenant and I really scratch my head. We believe the New Covenant is union with Christ, so how does that entail disconnecting Christ from the New Covenant? But I think what Bucey means is that disconnecting Christ sacramentally from the blood of bulls and goats entails disconnecting Christ sacramentally from baptism and the Lord’s Supper – because he thinks of the New Covenant primarily in terms of administration. If we think that someone can be saved and receive the benefits of Christ apart from OT sacramental presence of Christ in the blood of bulls and goats, then we must also think that someone can be saved and receive the benefits of Christ apart from NT sacramental presence of Christ. To which I would say – it is the reformed teaching that sacraments are not necessary to salvation and receiving the benefits of Christ, and that the Word is the primary means, so that’s not really a point of disagreement. However, I think Bucey might be correct that disagreement on OT typology as sacrament entails disagreement over NT sacramentology, but I will leave it at that for now.
Bucey presented a great condundrum that he could not find a solution to: “What about the Jew who just says ‘Well now that I’m believing in that, I’m going to stop offering sacrifices altogether.’ What is the problem with the Jew that just decides to quit participating?” The answer is very simply that God commanded him to participate, so not participating would be sinning against God. Additionally, on our view the sacrifices served a purpose within the Old Covenant (typological atonement in a typological holy land) distinct from their purpose as a type pointing to Christ and that purpose continued as long as the Old Covenant continued. I fail to see how this is a grand conundrum.
Typological Covenant of Works
Wynne asks If Israel was under a covenant of works, how could they have survived one second, let alone entered the land?
First, because it was undergirded by the Covenant of Circumcision (God’s promise to give them the land), which was the basis of God’s longsuffering towards them when they broke the covenant (Exod 32:10, 13, 14; Num 14:20; Deut 9:5-8, 13-14, 19, 25, 27-28; 28:26; Jer 7:33; Ps 106:8, 23, 44-45). Note that they were only scattered (Israel) or exiled (Judah) after God fulfilled that promise. See my JIRBS article or this podcast series and Renihan’s The Mystery of Christ… p. 112-113 for an elaboration.
Third, this typological covenant of works included a sacrificial system that atoned for (at least some) of Israel’s violations of the covenant.
Our brothers pointed to Jeremiah 7 to argue this was an incorrect understanding of the Old Covenant because Jeremiah says the problem with Judah was specifically that they rested in the sacrifices to cover their iniquity, giving them license to sin.
The word that came to Jeremiah from the Lord: 2 “Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all you men of Judah who enter these gates to worship the Lord. 3 Thus says the Lord of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. 4 Do not trust in these deceptive words: ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord.’
5 “For if you truly amend your ways and your deeds, if you truly execute justice one with another, 6 if you do not oppress the sojourner, the fatherless, or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own harm, 7 then I will let you dwell in this place, in the land that I gave of old to your fathers forever.
8 “Behold, you trust in deceptive words to no avail. 9 Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, 10 and then come and stand before me in this house, which is called by my name, and say, ‘We are delivered!’—only to go on doing all these abominations? 11 Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it, declares the Lord.
20 Therefore thus says the Lord God: Behold, my anger and my wrath will be poured out on this place, upon man and beast, upon the trees of the field and the fruit of the ground; it will burn and not be quenched.”
21 Thus says the Lord of hosts, the God of Israel: “Add your burnt offerings to your sacrifices, and eat the flesh. 22 For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. 23 But this command I gave them: ‘Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.’ 24 But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward…
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. 31 And 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.
God chastised Judah for not rightly prioritizing obedience to the moral law above obedience to the ceremonial law (1 Sam 15:22). Note that the violations listed are disobedience to the letter of the law. But they did continue to offer sacrifices. Why weren’t those sacrifices enough to turn away God’s wrath for their disobedience? Our brothers would argue because they lacked saving faith in Christ. I am not convinced that is the case. There are (at least) two different ways of viewing this (from a subservient covenant view). (1) The sacrifices were not instituted to atone for presumptuous, high-handed sin, but only to atone for unintentional sin. This seems to be very much the case if you read the instructions concerning the sin offering and the guilt offering (Lev 4; Num 15:22-31). Thus Owen says (forgive the Hebrew words not copying correctly)
[I]t had respect unto all such sins as were not committed so eJkousi>wv, “willingly, wilfully, presumptuously,” as that there was no sacrifice appointed for them, the covenant being disannulled by them, Hebrews 10:26. And there is no sort of sins, no sin whatever, that is between this hg;g;v], this sin of “ignorance,” or error, and sin committed hm;r; dy;B], “with an high hand,” or presumptuously. See expressly, Numbers 15:27-31. Hence this taF;j, this “sin-offering,” was the great sacrifice of the solemn day of expiation, Leviticus 16, whereby atonement was made for all “the uncleanness of the children of Israel, and because of their transgressions in all their sins,” verse 16. And upon the head of the live goat, which was a part of the sin-offering on that day, there was confessed and laid “all the iniquities of the children of Israel, and all their transgressions in all their sins,” verse 21; that is, all iniquities not disannulling the covenant, which had e]ndikon misqopodosi>an, a revenging recompense allotted unto them, Hebrews 2:2. And accordingly are those words to be interpreted where the cause of this sacrifice is expressed: Leviticus 4:2, “If a soul sin hg;g;v]bi,” — “by error, ignorance, imprudently,” — “against any of the commandments of the LORD, as it ought not to do, and shall do against any of them.” And in instance is given in him who killed his neighbor without prepense malice, Deuteronomy 19:4. Any sin is there intended whereinto men fall by error, ignorance, imprudence, incogitancy, temptation, violence of affections, and the like. For such was this sacrifice instituted. And the end which it typically represented is expressed, 1 John 2:1,2, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins,” — namely, in the room of and as represented by the sin-offering of old, whereby atonement and propitiation were typically made for sin. Only, there was this difference, that whereas the law of Moses was appointed to be the rule of the political government of the people, wherein many sins, such as adultery and murder, were to be punished with death, and the sinner cut off, there were in such cases no sacrifices appointed nor admitted; but in the sacrifice of Christ there is no exception made unto any sin in those that repent, believe, and forsake their sins, — not unto those in particular which were excepted in the law of Moses, Acts 13:39. So that as the sin-offering was provided for all sins that disannulled not the covenant made at Horeb, which allowed no life or interest unto murderers, adulterers, blasphemers, and the like, in the typical land; so the sacrifice of Christ is extended unto all sinners who transgress not the terms and tenor of the new covenant, for whom no place is allowed, either in the church here or in heaven hereafter.
In this view Judah fell under God’s wrath because they committed presumptuous sin that could not be atoned for. Note importantly that Owen views the Day of Atonement as being the same in kind as the sin and guilt offering, in this regard. Gill, however, does not.
and confess him all the iniquities of the children of Israel, and all their transgressions in all their sins; which takes in their sins, greater or lesser, sins of ignorance and presumption, known or not known x, even all sorts of and all of them: the form of confession used in after times was this y; O Lord, thy people, the house of Israel, have done perversely, have transgressed sinned berate thee, O Lord, expiate now the iniquities, transgressions, and sins, in which thy people, the house of Israel, have done perversely, transgressed, and sinned before thee, as it is written in the law of Moses thy servant (#Le 16:30;) and it is added, and the priests and people that stood in the court, when they heard the name Jehovah go out of the mouth of the high priest, they bowed, and worshipped, and fell upon their faces, and said, blessed be God, let the glory of his kingdom be for ever and ever:
I certainly have more studying to do, but I am inclined to agree with Gill that the Day of Atonement offering was different from the regular sin and guilt offerings in that it did atone for presumptuous sins (there is no qualification in Lev 16).
(2) So then what was wrong with Judah? Why did the Day of Atonement not spare them from God’s wrath? Note verse 30 above: “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.” They setup idols inside the temple.
Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah. 2 And he did what was evil in the sight of the Lord, according to the despicable practices of the nations whom the Lord drove out before the people of Israel. 3 For he rebuilt the high places that Hezekiah his father had destroyed, and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them. 4 And he built altars in the house of the Lord, of which the Lord had said, “In Jerusalem will I put my name.” 5 And he built altars for all the host of heaven in the two courts of the house of the Lord. 6 And he burned his son as an offering and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the Lord, provoking him to anger. 7 And the carved image of Asherah that he had made he set in the house of which the Lord said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever. 8 And I will not cause the feet of Israel to wander anymore out of the land that I gave to their fathers, if only they will be careful to do according to all that I have commanded them, and according to all the Law that my servant Moses commanded them.”9 But they did not listen, and Manasseh led them astray to do more evil than the nations had done whom the Lord destroyed before the people of Israel.
10 And the Lord said by his servants the prophets, 11 “Because Manasseh king of Judah has committed these abominations and has done things more evil than all that the Amorites did, who were before him, and has made Judah also to sin with his idols, 12 therefore thus says the Lord, the God of Israel: Behold, I am bringing upon Jerusalem and Judah such disaster that the ears of everyone who hears of it will tingle. 13 And I will stretch over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab, and I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. 14 And I will forsake the remnant of my heritage and give them into the hand of their enemies, and they shall become a prey and a spoil to all their enemies, 15 because they have done what is evil in my sight and have provoked me to anger, since the day their fathers came out of Egypt, even to this day.”
2 Kings 21:1-15
Note Ezekiel 5:11 “Therefore, as I live, declares the Lord God, surely, because you have defiled my sanctuary with all your detestable things and with all your abominations, therefore I will withdraw. My eye will not spare, and I will have no pity.”
Compare with the instructions in Leviticus 16 for the sin offering of the Day of Atonement.
16 The Lord spoke to Moses after the death of the two sons of Aaron, when they drew near before the Lord and died, 2 and the Lord said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat. 3 But in this way Aaron shall come into the Holy Place: with a bull from the herd for a sin offering and a ram for a burnt offering. 4 He shall put on the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on. 5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering.
6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.
11 “Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself. 12 And he shall take a censer full of coals of fire from the altar before the Lord, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil 13 and put the incense on the fire before the Lord, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die. 14 And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. 16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses.17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the Lord and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.
20 “And when he has made an end of atoning for the Holy Placeand the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.
23 “Then Aaron shall come into the tent of meeting and shall take off the linen garments that he put on when he went into the Holy Place and shall leave them there. 24 And he shall bathe his body in water in a holy place and put on his garments and come out and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25 And the fat of the sin offering he shall burn on the altar. 26 And he who lets the goat go to Azazel shall wash his clothes and bathe his body in water, and afterward he may come into the camp. 27 And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. Their skin and their flesh and their dung shall be burned up with fire. 28 And he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.
29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the Lord from all your sins. 31 It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever. 32 And the priest who is anointed and consecrated as priest in his father’s place shall make atonement, wearing the holy linen garments. 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly.34 And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron did as the Lord commanded Moses.
Do you read anything in there about idols being setup in the sanctuary? The text is clear that the iniquities of the people could only be placed on the scapegoat once the Holy Place and sanctuary and altar was atoned for (cleansed from the people’s sin). They could not have been cleansed with idols in them. Thus Judah could not have achieved forgiveness on the Day of Atonement through any sacrifices. I don’t think this proves that saving faith in Christ was the condition of the Old Covenant.
Note quickly the alternative. Our OPC brothers argue that obedience to the commandments was tethered to tenure in the land, but that it is Spirit-wrought, faith-fueled obedience, the same in nature as what is required in the New Covenant. The problem here is that it makes Lev 18:5 a condition of the Covenant of Grace (note the reference to Lev 18:5 in the OPC version of WCF 19.6). For an elaboration, see
In all honesty, I am growing wearing of this particular discussion. I hope that this post does not further contribute to misunderstanding and talking past one another, but rather contributes to better understanding of where the precise point(s) of disagreement lay. I have much more I would like to study and comment on regarding sacramentology, but I’m afraid that I just don’t have time to do so. Please make sure to listen to lectures #2 and #3 here from Sam Renihan, as he elaborates more fully on the error of the Presbyterian argument from typology.
Daniel Vincent and Sean Cheetham at the Particular Baptist Podcast invited me on to respond to an episode of Reformed Forum from a few months ago. In that episode, titled Typology and Covenant Membership, Jeremy Boothby argued that the author of Hebrews’ particular understanding of typology necessarily entails that the Old Covenant was (an administration of) the Covenant of Grace. He said he could not understand how baptists could reject WCF 7.5-6 but affirm 8.6 and asked for those who hold to 1689 Federalism to explain. So that was our primary goal in this episode. It has become a recurring objection so I’m glad I had the opportunity to address it. The episode went really long (which should not surprise readers of this blog) but Daniel and Sean graciously let me ramble on to make my point. I hope you find it useful. Please let me know your thoughts in the comments below!
This is an old video (2012), but I watched it again recently.
At 50:00 Dr. Gaffin argues that Jer 31/Heb 8 is making a redemptive historical/historia salutis point “using ordo salutis language.”
No, rather, the text makes an ordo salutis point with historia salutis implications. The New Covenant saves. Therefore the Old Covenant, which did not save and which merely pointed forward to the New Covenant, is obsolete.
Gaffin points to the experience of Abraham, Moses, and David in order to argue that ordo salutis benefits, namely regeneration, were provided by the Old Covenant. However, this is an invalid argument. The conclusion that the Old Covenant includes ordo salutis promises/benefits – including all those listed in Heb 8 – does not follow from the premise that OT saints were regenerate. I believe a correct exegesis of Heb 8 leads to the minor premise that the ordo salutis benefits are unique to the New Covenant (“better promises,” “not like the Old Covenant”).
P1 OT saints were regenerate P2 The New Covenant alone regenerates C OT saints were regenerated by the New Covenant
Before one objects that this is fanciful baptist eisegesis, consider that Gaffin said
The ordo salutis reality… Abraham being a man of faith, a regenerate person of faith which is dependent upon the work of Christ still to come in the future for its efficacy.
Bucey likewise said
[T]he grace that is administered to these Old Testament saints – really what they’re receiving are the same spiritual benefits the same grace the same substantial grace coming from the same work of Christ – they’re just receiving it in anticipation of the work he would come to do.
Even prior to His advent, His incarnation, His life and death and resurrection, prior to that the virtue, benefits, and efficacy of his atoning sacrifice and resurrection and ascension are retrospectively applied to saints in the Old Testament order by the supernatural agency of the Spirit.
What the author of Hebrews argues at great length is that this work of Christ and the benefits it entails are exclusive to the New Covenant. According to the author of Hebrews, the New Covenant is different from the Old Covenant in that it regenerates and justifies (8:6-12). The author of Hebrews contrasts the blood of the Old Covenant (bulls and goats) with the blood of the New Covenant (Christ). He argues there is an ordo salutis difference between the two, not merely an historia salutis difference. “[I]t is impossible for the blood of bulls and goats to take away sins.” (10:4) “Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.” (9:15) As Owen has correctly remarked
The greatest and utmost mercies that God ever intended to communicate unto the church, and to bless it withal, were enclosed in the new covenant. Nor doth the efficacy of the mediation of Christ extend itself beyond the verge and compass thereof; for he is only the mediator and surety of this covenant.
Calvin was confronted with the truth of this logic in his effort to exegete Hebrews 8, particularly verse 10. He concluded
[W]hatever spiritual gifts the fathers obtained, they were accidental as it were to their age; for it was necessary for them to direct their eyes to Christ in order to become possessed of them… There is yet no reason why God should not have extended the grace of the new covenant to the fathers. This is the true solution of the question.
This was actually the dominant view (as far as I can tell) prior to the reformation. It was Augustine’s view, echoed in Aquinas (who is quoted in Catholic Catechism 1964 on this point). See Joshua Moon’s “An ‘Augustinian’ Reading of Jeremiah 31:31-34 in Dialogue with the Christian Tradition.” Many others, such as John Frame and Michael Horton, have also recognized this truth.
Once we have this correct foundation, then we can discuss how types relate to OT saints’ understanding of and belief in the gospel, as well as how we are to understand the issue of apostasy and the warning passages.