Archive

Posts Tagged ‘republication’

Acceptable Understanding of Mosaic Law (According to the OPC Report on Republication)

August 30, 2018 2 comments

Below is a summary of the confessionally (WCF) acceptable way that the Mosaic law may be understood, according to the OPC Report on Republication. I believe that they have accurately explained the meaning of the substance/administration distinction according to the WCF. They have also drawn out a necessary conclusion regarding Lev. 18:5 that was not necessarily drawn out by all who have historically held to Westminster’s version of covenant theology.

 

Preliminary Conclusions

 

  • “it is basic to our confession’s presentation of covenant theology to distinguish between the substance and administration [accidents] of the covenant of grace”
  • “the confession allows for an administrative republication of the covenant of works” [not a substantial republication]
  • “if church officers subscribing to the system of theology contained in our confessional standards refer to the Mosaic administration as a covenant of works in some sense, it would seem that there must be qualifiers added to explain what is and is not meant by the use of this terminology… The qualifiers that your committee recommends can be found at the conclusion of our report.

Conclusion

In this report, we have identified two basic senses of republication: substantial and administrative. Administrative republication is consistent with our standards in that it coherently maintains that the Mosaic covenant is in substance a covenant of grace. Examples of administrative republication include declarative, material, and misinterpretive republications, as well as an indirect, redemptive reenactment of Adam’s sin and exile (as described in our report).

Views of substantial republication which are theologically inconsistent with our standards include: pure and simple republications, subservient republications, mixed republications, and a direct, non-redemptive reenactment of Adam’s pre-fall covenantal probation.

Administrative Republication (compatible with WCF)

administration: By “administration” of the covenant of grace, covenant theologians denote the outward means by which, or a redemptive era in which, the benefits of Christ’s redemption are communicated to the elect. Thus, while the covenant of grace is the same in substance in the old and new covenants, it is administered differently in the old covenant age of promise (e.g., through promises, types and sacrifices) than in the new covenant age of fulfillment and the advent of Christ (cf. WCF 7.5; 8.6).

administrative republication: republication occurs when the covenant of works is declared (but not made) or materially present in the administration of the covenant of grace. However, there is not a substantial republication of the covenant of works as the way of obtaining eternal life through perfect obedience.

declarative republication: the covenant of works broken with Adam is declared at Mt. Sinai to communicate the grace of conviction of sin, and function antecedently as a schoolmaster to lead Israel to Christ.

material republication: a second promulgation of a works principle that operates without reference to redemptive grace at any point or any level.

misinterpretation principle: the notion that Paul, in texts such as Gal 3 and Rom 10:4–5, is refuting a Jewish misinterpretation of the law (namely, that the Mosaic law contained a substantial republication of the covenant of works).

misinterpretive republication: the idea that the covenant of works is not actually republished in a substantial sense in the Mosaic covenant but is present only in the misunderstanding of those who opposed Paul’s teaching of a substantially gracious Mosaic covenant. Hence, the language of contrast between the Abrahamic and Mosaic covenants rests in the minds of Paul’s opponents, but not in Paul’s actual theology.

accidental republication: in this understanding of republication the covenant of works is present in the Mosaic covenant merely as a byproduct of God’s intention and design. For example, it can be a byproduct of the misinterpretation theory. This would mean that there is no substantial republication of the covenant of works per se in the Mosaic covenant, but that such a republication is mistakenly perceived to be present through misunderstanding by the interpreter.

indirect redemptive reenactment: language that describes the way that Israel’s sin and exile from Canaan as a typological Son (Exod 4:23) recapitulates in a context adjusted to sin and redemptive typology Adam’s sin and exile from Eden (Gen 3:22ff.). This view would also construe the works principle operative in Israel at the national level as a redemptively recalibrated principle, differing in substance from yet similar in function to the prelapsarian works principle in Eden. As such, the redemptive works principle that applies to national Israel tethers typical land maintenance to Israel’s corporate fidelity to the Lord under the covenant of grace. [“Just as an individual who turns apostate loses eschatological inheritance, so national Israel in apostasy loses the typal kingdom-inheritance in Canaan. This reality can be helpfully understood in terms of the analogy with church discipline of individuals—the difference being that Israel experiences a sort of corporate form of church disciple focused to the loss of the typico-symbolic inheritance land of Canaan… This, as we have seen, comprises the essence of the works principle relative to judgment in the typal kingdom.”]

recapitulative republication: the idea that national Israel’s sin and exile from Canaan functions to present in typological forms adjusted to redemptive history the sin and exile of Adam from Eden.

Substantial Republication (incompatible with WCF)

substance: in covenant theology, a discussion of the “substance” of God’s covenant involves the essential nature of, and/or condition of, the covenant. The covenant of grace promises eternal life and salvation through faith in Christ. The covenant of works promises eternal life on the condition of perfect, personal, exact and entire obedience to God’s moral law.

substantial republication: the view that the Mosaic covenant is essentially characterized as a works arrangement in terms of its fundamental principle or condition. A substantial republication of the covenant of works would therefore be different in kind from the covenant grace. [“Is the Mosaic covenant itself a covenant of works, a covenant of grace, or something else? At other times, the question was asked relatively, focusing on the relationship between the old and new covenants. Is the Mosaic covenant the same in substance as the Abrahamic and new covenant administrations of the covenant of grace?[96] Whatever the approach, the focus was same: identifying the substance of the Mosaic covenant. The key question turns on whether there is a substantial difference between the Mosaic covenant and the covenant of grace… [The idea] that the Sinai covenant is in substance or kind a covenant of works in contrast to a covenant of grace. The language utilized to express this fact has been varied, but (on this reading) produces a similar theological result. The nature of the Mosaic covenant is said to be “legal” or governed by a works principle in contrast to grace; it is said to be a different covenant that is different in kind from characteristically gracious Abrahamic covenant; it is said to be a covenant that is itself not gracious; or that it places Israel under an arrangement that is fundamentally similar or analogous to the original covenant of works with Adam. Put absolutely, the Sinai covenant itself is therefore substantially not a covenant of grace, but a distinct covenantal arrangement governed by a works principle. Put relatively, this language means that the Sinai covenant and the Abrahamic and new covenant are not really the same covenant differing only in degree or circumstances, but in substance or essence.”]

subservient covenant: the view that the Mosaic covenant in substance, and at the national level as opposed to the individual level, promises temporal life in Canaan upon condition of perfect obedience to the moral, ceremonial, and judicial laws.

direct, non-redemptive reenactment: on the reading of Kline as advocate of substantial republication, this view would understand the Mosaic covenant to enshrine a non-redemptive works principle that is republished from the prelapsarian covenant with Adam and thereby places Israel under what is in substance a covenant of works relative to land retention.

Hybrid?

Measured by our historical taxonomy, the idea that the Mosaic covenant is in substance or kind a “works” covenant, but at the same time an aspect of the administration of the covenant of grace, seems to create a hybrid position that combines elements of positions that viewed themselves as alternatives to one another. Simply stated, there were really only two categorical options for speaking of the Mosaic covenant within the systemic framework of historic Reformed covenant theology, with various other possible permutations under each.

The Mosaic covenant was either a covenant of grace that differed only in administration from the Abrahamic and new covenants (among others), or it was a substantially distinct covenant that stood in essential contrast to grace.

Works Principle

works principle: In Kline’s writings, a “works principle” is, on an administrative reading, a covenantal feature that tethers the acquisition or loss of a promised inheritance to the representative obedience or disobedience of a sinless federal head (Adam or Christ), a believer (e.g., Abraham), or a nation (Israel). As such, the works principle is not identical to the covenant of works with Adam, because it can operate in both pre-redemptive and redemptive settings. A works principle, on a substantial reading of Kline, would denote the reappearance of a graceless principle of Adamic probation, set in substantial contrast to redemptive grace, that is applied at the typological level to the nation of Israel. [“A fourth phrase commonly associated with the discussion of republication is the “works principle.” When defining the works principle, it is first important to distinguish it from what it is not. It is not identical to the idea of retribution as discussed in biblical studies. Retribution can be stated simply as the notion that God rewards the good that men do and punishes their evil… a works principle, broadly and strictly conceived as it relates to republication, is not merely a discussion about the retributive principle found in the Scriptures. Broadly defined, a works principle is merely communicating obligations with sanctions.”]

Leviticus 18:5, the Works Principle, and Apostasy: Corporate and Individual

Apostasy occurs when an individual in the new covenant fails to appropriate the indicative of the gospel and walk by faith working in love (cf. Rom 1:5; Gal 5:6). The individual is cut off from the covenant community, invoking the curse sanction of the covenant, and loses eschatological inheritance.

Put a bit differently, blessing in the new covenant operates within the contingent confidence of one who, by virtue of Spirit-wrought union with Christ, walks by faith and not by sight. This may be expressed in confessional language as “improving our baptism” by faith and obedience in union and communion with Christ (cf. LC 167). Kline speaks of a form of conditionality that appends to the covenant of grace, due to the fact that the Lord’s demand for holiness is consistent in its expression.[234] The sacraments of circumcision and baptism, while holding forth the promised indicative, do so in such a way that the demands for consecration and holiness are escalated and perfected. Finally, and underwriting these points, Kline appeals to the dual sanctions of the covenant of grace, both in its old and new covenant administrations.

Let us now briefly extend this discussion, using Kline’s sacramental theology to guide us. Explaining Israel’s exile and loss of national election in relation to apostasy under the covenant of grace, we can say that circumcision has a judgment function when applied to the “uncircumcised heart” of national Israel in a manner similar to the way it has a judgment function in relation to an “uncircumcised heart” of an individual within Israel (or in the Abrahamic or new covenant). Moses and the prophets appeal to the fact that Israel as a nation has an uncircumcised heart (Deut 10:16; Jer. 4:4). This uncircumcision brings the nation under the threatened sanctions of the covenant in a manner analogous to the way that an uncircumcised heart brings an individual under the threatened sanction of the covenant of grace. In both instances, there is a threatened sanction—a judgment according to sinful works—that is expressed.

Where, then, is the difference? The difference between national Israel and the individual in the new covenant is that Israel as a nation bears the curse sanction of circumcision at a typico-symbolic level. The substance of that reality consists in Israel’s apostasy invoking the curse sanction of circumcision in a unique, typological setting whereby the nation forfeits the typal kingdom. Just as an individual who turns apostate loses eschatological inheritance, so national Israel in apostasy loses the typal kingdom-inheritance in Canaan. This reality can be helpfully understood in terms of the analogy with church discipline of individuals—the difference being that Israel experiences a sort of corporate form of church disciple focused to the loss of the typico-symbolic inheritance land of Canaan.

This, as we have seen, comprises the essence of the works principle relative to judgment in the typal kingdom. In both instances, the apostate, whether individual or national, is judged according to a principle of works. Failure to demonstrate appropriate fidelity to the Lord, whether individual or national, results in a judgment to be borne by the individual or nation, the latter being in the form of exile from Canaan. And insofar as Israel bears the threatened circumcision curse at the national level, there is a repetition of sin in the likeness of Adam and a repudiation of the faith-obedience of Abraham. The uniqueness of Israel’s apostasy turns on the fact that judgment expresses itself in the form of typological land loss, which adds a unique feature to Israel’s national apostasy that in the final analysis redemptive-historically reenacts the sin and exile of Adam.

This theme of covenantal judgment continues with the sacramental significance of baptism in the new covenant. Baptism, like circumcision, brings dual sanctions into view.


Comments

The idea that the Mosaic Covenant is different in substance from the Abrahamic and/or New Covenants is contrary to the WCF. If the condition of the Mosaic Covenant differs from the condition of the Abrahamic/New Covenant, then it differs in substance. According to the WCF, the condition of the Abrahamic/New Covenant of Grace is faith in Christ. Therefore, according to the WCF, the condition of the Mosaic Covenant is also faith in Christ. The Mosaic Covenant offers the land of Canaan as a type of heaven. It was received and retained through faith in Christ. The dual sanctions (blessings and curses) of the Mosaic Covenant (Deut 28) are sanctions of the Covenant of Grace and are included in every administration of the Covenant of Grace, including the New. Leviticus 18:5 epitomizes these dual sanctions. In its original context, Leviticus 18:5 states the condition of the Covenant of Grace: a “redemptive works principle.” This obedience to the law is not contrary to faith, it is of faith. Paul’s quotation of Leviticus 18:5 in “texts such as Gal 3 and Rom 10:4–5 is refuting a Jewish misinterpretation of the law… Hence, the language of contrast between the Abrahamic and Mosaic covenants rests in the minds of Paul’s opponents, but not in Paul’s actual theology.” As corporate Israel’s retention of the promised land depended upon their faith and Spirit-wrought works according to Lev. 18:5, so too the individual’s retention of their eschatological inheritance depends on their faith and Spirit-wrought works according to Lev. 18:5 (note that Lev 18:5 is a proof text for WCF 19.6 in the OPC Standards).

Further Reading

Advertisements

Notes on a Podcast Discussion with Patrick Hines on Covenant Theology & Baptism

August 24, 2018 6 comments

A couple of months ago I came across a video from Pastor Patrick Hines (PCA), host of The Protestant Witness, addressing the issue of baptism. He was articulating the Presbyterian position in what seemed like an odd way. He was very adamant that no one was born into the Covenant of Grace. I’ve learned not to assume anything about an individual Presbyterian’s covenant theology but to simply take them on their own terms – in this case what appeared to be a rejection of the internal/external covenant membership distinction. I created a video in response explaining how that was not the historic Presbyterian position and addressing some of his other points as well. Turns out I misunderstood him (and therefore wasted my time, his time, and the time of anyone who watched my response). Because other reformed baptists have misunderstood him in the past, he was simply avoiding the external covenant membership language altogether. So in an attempt not to confuse some reformed baptists, he wound up confusing other reformed baptists 🙂 I’m sure that was frustrating for him and I’m sorry to have added to the frustration.

Because so much time had been wasted on a misunderstanding that could have been resolved in :30 in a discussion, I was reluctant to continue a video back and forth. Thankfully Semper Reformanda Radio asked if Patrick and I wanted to discuss the issue on a podcast instead. It took a while to get it scheduled, but we recorded it last week. You can find it here: SRR 90 A Reformed Baptist and Presbyterian Debate

Below are some further comments on the discussion.

Hines’ Opening Statement

Acts 7:38 – ἐκκλησία (ekklhsia)

The English word “church” has an exclusively religious meaning. It really refers exclusively to the body of Christ. The Greek does not. It is a secular word used by Paul to refer to the body of Christ. Strong’s defines it as “a gathering of citizens called out from their homes into some public place, an assembly.” On Acts 7:38, the NET Bible notes “This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.” As I mentioned in the podcast, there is certainly a type/antitype relationship – but the mere use of the word ἐκκλησία does not entail that Israel was the Church.

The Gospel was preached to Abraham

Absolutely. That does not mean the Abrahamic Covenant was the Covenant of Grace. It means the Abrahamic Covenant revealed something about the gospel to Abraham.

John the Baptist said you can’t be born into the Abrahamic Covenant

No, John was unpacking the typology of Abraham’s offspring. He was warning of the coming end of the Old Covenant. “The axe is laid to the root” of the privilege of Abraham’s physical offspring (see Keach). At the final end of the Old Covenant, the only relationship to father Abraham that would matter was faith. John was not denying that the Abrahamic Covenant was made with Abraham’s natural offspring.

The Gen 15 land promise applies today to believers and their children, because the land promise is heaven

This blending of type and antitype is a basic problem with paedobaptism. The land of Canaan was not heaven. It was a type of heaven. The type is not the thing typified. The land of Canaan was promised to Abraham’s natural offspring (upon the condition of obedience to Mosaic law). Yes, it typified heaven promised to Abraham’s spiritual offspring. But those are two different things (see here). Note that any strangers who wished to be circumcised and live as a native of the land still could not possess/own any land in perpetuity because it was not promised to Gentiles who had faith. It was promised to Abraham’s natural offspring.

Heb 6:17 proves the Abrahamic Covenant was the Covenant of Grace

No, it proves that God’s promise(s) to Abraham were unchangeable. God fulfilled both promises (that numerous natural offspring would inherit the land of Canaan and that the promised Messiah would be born from Abraham to bless all nations). That doesn’t mean the Abrahamic Covenant was the Covenant of Grace.

The Abrahamic Covenant can’t be the Old Covenant because of Heb 8:13

Insofar as the Mosaic Covenant was an elaboration/addendum/confirmation of the first Abrahamic promise (that numerous offspring would inherit the land of Canaan), both the Mosaic Covenant and the first Abrahamic promise comprise the Old Covenant (epitomized by the giving of the law at Mt. Sinai). Abraham’s natural offspring’s tenure in the promised land governed by Mosaic law grew old and vanished away, as Heb 8:13 said it would.

Gal 3 says the Abrahamic Covenant is the Covenant of Grace

No, Galatians 3 unpacks the difference between the two Abrahamic promises (see here, here, and here).

Gal 4:21ff says the Abrahamic Covenant is the Covenant of Grace

No, the passage is contrasting the Old and the New covenants, both of which flow from God’s promises to Abraham (see here).

The Credobaptist position argues for a radical termination of the household principle for the church

This is merely begging the question.

If Abraham thought like a baptist, he’d never circumcise his children

Again, that’s begging the question.

Acts 2 simply restates Gen 17

First, Abraham’s slaves are not equivalent to “those who are far off.” The fact that Pastor Hines seeks to equate the two is a good indication of how far the text has to be stretched.

Second, the paedobaptist argument for internal/external covenant membership is based on Romans 9:6-8 wherein it is argued that only the elect offspring of believers are actually children of the Abrahamic promise. Recognizing the tension/contradiction in claiming that the Gen 17 promise is both conditionally to all the offspring and unconditionally to the elect offspring, Meredith Kline said that baptism should not be argued for on the basis of the Abrahamic promise (see here and here).

Finally, the Gen 17:7-8 promise was made to Israel according to the flesh and was fulfilled when God brought them out of Egypt and into the land of Canaan where he dwelt with them as their king and established a unique form of worship distinct from all other nations. See Ex. 2:24-25; 6:6-7; 19:4-6; Ezek 16:8; Deut 4:32-40; 29:10-13; Ps. 147:19-20; Amos 3:1-2; Hosea 1:9. It was typological of God’s promise concerning Abraham’s spiritual descendants. For an elaboration, see here.

The Old Covenant had church discipline just like the New Covenant

Being stoned to death is not the same thing as being excommunicated. Rather, it highlights the difference between the nation of Israel and the church. The death penalty was a covenant curse according to the condition of Lev 18:5. Excommunication is not. Those who committed a sin worthy of stoning died without mercy (Heb 10:28). Those in the church who commit a sin worthy of excommunication are given abundant mercy. Yes, Paul applied Israel’s civil law concerning stoning to the church. The fact that he applied a civil law to the church indicates the typological relationship between Israel and the church, not the identity of Israel and the church. For more, see here.

Hines’ point was to try to argue that the condition for membership in Israel was the same as the condition for membership in the church: an individual who professes saving faith in Christ, along with their immediate offspring. However, that was never the condition for being part of Israel. Profession of saving faith in Christ was never a requirement. Being an offspring of Abraham (through Isaac and Jacob) was. And even the remotest offspring of Abraham received a right (and obligation) to circumcision directly from his connection to Abraham, not because of his immediate parents’ profession of saving faith. This brings up very interesting and very significant differences between modern American Presbyterians and historic Presbyterians. They denied that a profession of saving faith was a requirement for church membership (though many argued it was a requirement for participating in the Lord’s Supper). That was a Independent/Congregationalist view. They also argued that the descendants of believers may be baptized even if their parents were wicked. See here and here as well.

James White doesn’t think Hebrews teaches that Abraham was in the New Covenant

Commenting on Hebrews 8:10, Calvin said “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.” On 8:6 Owen said “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… this new covenant of grace was extant and effectual under the old testament, so as the church was saved by virtue thereof, and the mediation of Christ therein.” Augustine explained “These pertain to the new testament [covenant], are the children of promise, and are regenerated by God the Father and a free mother. Of this kind were all the righteous men of old, and Moses himself, the minister of the old testament, the heir of the new.” John Frame said “Everyone who has ever been saved has been saved through the new covenant in Christ. Everyone who is saved receives a new heart, a heart of obedience, through the new covenant work of Christ… the efficacy of the New Covenant, unlike that of previous covenants, extends to God’s elect prior to Jesus’ atonement. When believers in the Old Testament experienced “circumcision of the heart,” or when they were Jews “inwardly,” they were partaking of the power of the New Covenant.”

Hebrews 9:16 refutes the idea that OT saints were saved by the New Covenant

No more than 9:15 refutes the idea that the OT saints were saved by the blood of Christ.

The Abrahamic and Mosaic Covenants

The original reformed argument for paedobaptism was that the Old and New Covenants were one and the same. Bullinger’s 8th sermon in The Decades is titled “OF THE USE OR EFFECT OF THE LAW OF GOD AND OF THE FULFILLING AND ABROGATING OF THE SAME: OF THE LIKENESS AND DIFFERENCE OF BOTH THE TESTAMENTS AND PEOPLE, THE OLD AND THE NEW.” He says

Now by this discourse or treatise, dearly beloved, ye shall understand, that the Testament of the old and new church of God is all one… In the very substance truly thou canst find no diversity: the difference which is betwixt them, doth consist in the manner of administration, in a few accidents and certain circumstances… in respect of the substance there neither was, nor is, any more than one testament [covenant].”

Calvin likewise argued in Institutes 2.10.2 that

both covenants are truly one… although differently administered… [L]et us consider what resemblance and what difference there is between the covenant which the Lord made with the Israelites before the advent of Christ, and that which he had made with us now that Christ is manifested. It is possible indeed, to explain both in one word. The covenant made with all the fathers is so far from differing from ours in reality and substance, that it is altogether one and the same: still the administration differs.

Commenting on Jeremiah 31:31, Calvin said

he then who once made a covenant with his chosen people, had not changed his purpose, as though he had forgotten his faithfulness. It then follows, that the first covenant was inviolable; besides, he had already made his covenant with Abraham, and the Law was a confirmation of that covenant. As then the Law depended on that covenant which God made with his servant Abraham, it follows that God could never have made a new, that is, a contrary or a different covenant… God has never made any other covenant than that which he made formerly with Abraham, and at length confirmed by the hand of Moses.

Lutheran Martin Chemnitz objected “Shall I follow Calvin when he says there is actually only one covenant? Or shall I follow Scripture which testifies that the new covenant is better than the old?” John Owen explained “[I]t is said, that the two covenants mentioned, the new and the old, were not indeed two distinct covenants, as unto their essence and substance, but only different administrations of the same covenant… See Calvin. Institut. lib. 2:cap. xi.” This was the view that was summarized in the WCF (see the OPC Report on Republication “The fourth view maintains that the Sinaitic covenant is in substance a covenant of grace. As noted above, this is the position affirmed in our standards… [The view] that the Sinai covenant and the Abrahamic and new covenant are not really the same covenant differing only in degree or circumstances, but in substance or essence… [is not] compatible with our doctrinal standards.”)

Peter Lillback notes

Calvin both presents his case for paedobaptism as well as defends it against various attacks by employment of the covenant idea. His positive arguments build initially upon his already established point of the continuity of the Old and New Covenants. It is due to the continuity of the covenant with the Jews and with Christians that enables Christians to baptize their infants.

Pastor Hines, like many modern American Presbyterians, does not agree (unless I have misunderstood him). He believes that the Abrahamic Covenant and the New Covenant are the Covenant of Grace, but the Mosaic Covenant was not. It was a different covenant that promised life and blessing in Canaan for Israel upon the condition of obedience to Mosaic law. The Abrahamic/New Covenant is a gracious promise but the Mosaic is a law covenant.

A crucial point, however, is how the land of Canaan fits into this view of the covenants. Hines, and others like him, argue that due to its nature as a promise covenant, the Abrahamic Covenant graciously promised the land of Canaan to Abraham’s natural offspring upon the condition of faith. He points to Hebrews 3:19 to support this idea. They were granted entrance/initial possession of the land through faith. However they could only remain in the land through works – through obedience to Mosaic law. They were ultimately exiled according to the Mosaic curse of Deuteronomy 28 because they failed to obey Mosaic law.

However, Hines did not explain when exactly this transition took place. At what point were the Israelites considered to have had possession through faith? At what point did the Mosaic covenant kick in? The Mosaic Covenant was established on Mt. Sinai in the wilderness long before Israel took possession of the promised land. In fact, Moses specifically said that their possession of the land was conditioned upon their obedience to Mosaic law. Deuteronomy 4:1 “Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live, and go in and possess the land which the Lord God of your fathers is giving you.” Deuteronomy 8:1 says “The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the Lord swore to give to your fathers.” Jeremiah understood that the fulfillment of the Abrahamic promise conditioned upon Israel’s obedience to the law. 11:3-5 says “Cursed is the man who does not obey the words of this covenant 4 which I commanded your fathers in the day I brought them out of the land of Egypt, from the iron furnace, saying, ‘Obey My voice, and do according to all that I command you; so shall you be My people, and I will be your God,’ 5 that I may establish the oath which I have sworn to your fathers, to give them ‘a land flowing with milk and honey,’ as it is this day.”

Dennis Johnson notes

On the other hand, it is also true to say that Israel, though small and stubborn, is receiving the land through obedience. Moses has already drawn a connection between obedience and conquest of the Promised Land in Deuteronomy 4:1. Israel is to hear and to do the Lord’s commands “that” the promised consequences might follow, namely life and possession of the land. (Him We Proclaim, 298)

The Mosaic Covenant did not change the terms upon which Abraham’s offspring would enjoy the promised land. Rather, it elaborated upon the incipient terms of the Abrahamic Covenant. Note Genesis 26:3-5

to you [Isaac] and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. 4 And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; 5 because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.

Kline explained

The term `eqeb, “because,” used in Genesis 26:5 (and already in the original revelation to Abraham in Gen 22:18) signifies recompense, reward (cf. Ps 19:11; Prov 22:4; Isa. 5:23). This strengthens the case for understanding this as a matter of meritorious works. Moreover, Genesis 26:5 describes Abraham’s obedience in language surprising in the Genesis context, the divine demand being denoted by a series of legislative categories such as are later applied to the laws of Moses. A particularly interesting combination of such terms together with `eqeb, “in recompense for,” is found in Deuteronomy 7:12 (cf. 8:20). Quite possibly then, Genesis 26:5 employs the terminology of covenant stipulations from the Sinaitic Covenant, where it describes an arrangement governed by the meritorious works principle, to reenforce the point that Abraham’s obedience was also to be understood as having such a meritorious character and that, as such, it was the ground of the reward enjoyed by his descendants. (Kingdom Prologue, 325)

The Mosaic Covenant was an addendum to the Abrahamic Covenant, adding greater specificity. Deuteronomy 7:12 “Then it shall come to pass, because you listen to these judgments, and keep and do them, that the Lord your God will keep with you the covenant and the mercy which He swore to your fathers.”

It is not possible, biblically, to separate the Mosaic Covenant from the first Abrahamic promise. God’s oath to Abraham guaranteed that the first promise would be fulfilled, but it never promised it would be fulfilled through faith apart from works. It would be fulfilled through obedience to Mosaic law. God was longsuffering to Abraham, Isaac, and Jacob’s natural offspring until the first promise had been completely fulfilled during Solomon’s reign. At that point, Israel was on their own. Abraham could no longer chase away the birds of prey. If Israel broke the law, they would suffer the consequences. Solomon sinned. Israel was split in two and the 10 tribes were destroyed forever. Then Judah sinned and was destroyed by Babylon, except for a small remnant, which God saved because the second Abrahamic promise of the Messiah (which was reiterated through David) had not yet been fulfilled. When that second promise was fulfilled at Christ’s birth, John the Baptist and Jesus began preaching the coming destruction and God destroyed Judah/Jerusalem in AD 70 as the final end of the Old Covenant. (I go over all of this in a podcast series).

Circumcision

How does circumcision relate to all of this? Pastor Hines leans heavily on Romans 4:11 to explain the meaning of circumcision. As explained in the discussion circumcision was a sign and seal (guarantee) of the second Abrahamic promise that Christ would come. It was a seal of Christ’s righteousness in the historia salutis. It was not a sign or seal of Christ’s righteousness imputed to Abraham, David, or anyone else in the ordo salutis. Circumcision was not a sign of union with Christ; a sign of the person’s fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life. Rather, circumcision devoted an individual to the priestly service of God according to the terms of Mosaic law. John D. Meade notes that the practice of circumcision in Egypt during the time was an initiation rite for those who would serve in the court of Pharaoh as priests. Richard Pratt, Jr. explains that in circumcision “Abraham committed himself to loyal service.” In this way Israel was to be a kingdom of priests and a holy nation (Ex. 19:6). This was a glorious thing, but it also proved to be an unbearable yoke (Acts 15:10; Gal 5:1) because it devoted one to obedience to Mosaic law (Gal 5:3). It was profitable if one kept the law, but if one broke the law their circumcision made them liable to Mosaic curse (Rom 2:25). And there was no getting out of this obligation. If one was not circumcised, they were to be cut off (killed; Gen 17:14; Ex. 4:24-26). There was no voluntary profession of saving faith. All offspring of Abraham, Isaac, and Jacob were obligated to circumcision, devoting them to obedience to Mosaic law, upon pain of death.

Of course, the rite of circumcision did not guarantee that any particular circumcised Israelite would actually serve Yahweh from the heart as Mosaic law required (Deut 6:4). It just meant that they were obligated to (Deut 10:12-16). Note that Moses commanded the Israelites to circumcise their hearts, meaning devote themselves to the service of Yahweh from the bottom of their heart – not just outwardly. Circumcision was not a sign that an individual had a circumcised heart. It was a reminder that they needed one. Jeremiah again commanded Israel to circumcise their hearts – to obey from the heart (Jer 4:4). God had been longsuffering towards the circumcised, but this patience was coming to an end. Jeremiah warns of a coming judgment upon the circumcised for their disobedience. ““Behold, the days are coming,” says the Lord, “that I will punish all who are circumcised with the uncircumcised—  Egypt, Judah, Edom, the people of Ammon, Moab, and all who are in the farthest corners, who dwell in the wilderness. For all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.” Jeremiah also looks forward to a day when God will make a new covenant that ensures obedience from the heart (Jer. 31:31-34). This is the same future work that Moses prophesied in Deut. 30:6, of which Calvin commented “This promise far surpasses all the others, and properly refers to the new Covenant, for thus it is interpreted by Jeremiah.”

It is in this vein that Paul says “we are the circumcision, who worship God in the Spirit” (Phil. 3:3) because we have been “circumcised with the circumcision made without hands” (Col. 2:11). A true Jew is now one “who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter” (Rom 2:29). We are devoted to the service of Yahweh from our inward heart, as Israel was commanded to be. But yet this is not sufficient to save us. Even with a regenerate heart we cannot obey the law perfectly, though we may sincerely. We still need Christ’s atonement and the imputation of his righteousness. This is the blessing that God promised Abraham one of his offspring would give to the nations. It was the error of the Judaizers to conflate these two distinct Abrahamic promises and thereby claim that Christians must be circumcised as well. Circumcision obligated the offspring of Abraham to obedience to the law for life and blessing in the promised land of Canaan not for eternal life. This is why Paul explains that Abraham was justified (had eternal life) prior to being circumcised. Circumcision obligated Abraham and his offspring to obedience to the law, but not for eternal life, which Abraham already had. The error of the Judaizers was not to equate circumcision with law keeping but to think God offered Israel eternal life upon the condition of obedience to Mosaic law.

Conclusion

19th century American Episcopalians argued for a national church model consisting of the righteous and the wicked based upon the example of Israel. Note how Charles Hodge responded:

It is to be remembered that there were two covenants made with Abraham. By the one, his natural descendants through Isaac were constituted a commonwealth, an external, visible community. By the other, his spiritual descendants were constituted a Church. The parties to the former covenant were God and the nation; to the other, God and his true people. The promises of the national covenant were national blessings; the promises of the spiritual covenant, (i.e. of the covenant of grace) were spiritual blessings, reconciliation, holiness, and eternal life. The conditions of the one covenant were circumcision and obedience to the law; the condition of the latter was, is, and ever has been, faith in the Messiah as the seed of the woman, the Son of God, and the Savior of the world. There cannot be a greater mistake than to confound the national covenant with the covenant of grace, and the commonwealth founded on the one with the Church founded on the other.

When Christ came “the commonwealth” was abolished, and there was nothing put in its place. The Church remained. There was no external covenant, nor promises of external blessings, on condition of external rites and subjection. There was a spiritual society with spiritual promises, on the condition of faith in Christ. In no part of the New Testament is any other condition of membership in the Church prescribed than that contained in the answer of Philip to the eunuch who desired baptism: “If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” (Acts viii. 37)

Hodge is mistaken in his claim that there were two Abrahamic Covenants. However, Hodge is correct that confounding the Covenant of Circumcision (Acts 7:8) with the Covenant of Grace is a great error.

The Heidelblog’s Monologue of Misrepresentation

June 22, 2017 4 comments

In a hurry? Skip down to the Summary.

I greatly appreciate R. Scott Clark’s zeal for the gospel and his defense of sola fide. However, he has a reputation for not accurately representing the nuances of various theological disagreements and for silencing those he disagrees with. Reformed paedobaptists who disagree with Clark on a variety of different topics have all complained about this. This leads to a fair amount of problems as Clark has become somewhat of a popularizer of reformed theology. People are led to believe things are much simpler than they actually are.

The latest issue to come under his sights is 1689 Federalism. He significantly misrepresented the view in his main point of criticism. I attempted to add a comment of clarification on his blog, but it was not approved. So I wrote a post explaining how Clark has misrepresented 1689 Federalism. Other people began commenting on his blog asking for him to interact with what I had said.

Screen Shot 2017-06-16 at 12.14.40 PM

Screen Shot 2017-06-17 at 10.25.05 AM

Both comments were deleted without any response. He eventually responded (sort of) on Twitter.

Screen Shot 2017-06-21 at 1.31.00 PM

I say “sort of” because 1) He refused to say where the quote was from or link to the blog, and 2) He isolated the quote from the rest of the correction and clarification as to what the quote meant. Thus once I corrected him, he chose to ignore me and merely perpetuate his misrepresentation.

He posted the same comment on his blog.

DCjFOstUMAA_XTH

Again, he quotes me anonymously without linking to or mentioning the source so that people can read it in context for themselves. Furthermore, he isolates one statement that he can continue to twist to fit his straw man, while ignoring the explanation as to what that statement means, in contrast to what he misrepresents it as meaning in his post. So no, it is not a concise statement of the view he rejected in his post. It is a concise statement of the view that he misrepresented in his post. No doubt, he will still reject the view once it is properly represented, but for some strange reason he refuses to allow it to be.

Why?

As one person noted, this has become quite petty. Why has Clark gone to such lengths to hide my response from his followers/readers?

It may simply be a matter of Clark’s professorial preference for monologue leaking over into his blog. I assume he is no fan of the Socratic method. But this is no way for a professor to model scholarship to his students.

It may also be the case that Clark has decided that 1689 Federalism just doesn’t know what it is talking about, so to protect his followers/readers from confusion, he simply will not allow us to dialogue and will delete comments he doesn’t want people to see.

But there may be a bigger reason. Clark is adamant in his post that 1689 Federalism is in no way Reformed. “My job here is to help Reformed folk understand what we confess. Here I’m doing it by way of contrast.” But there are Reformed critics of Clark who are just as adamant that Clark is in no way Reformed in his covenant theology. That’s a point that I discussed in my reply to Clark.

In a 2007 series on Republication, Clark very clearly articulated the subservient covenant view as his own.

[T]he covenant of grace, the Abrahamic covenant is the administration of God’s saving grace. It was and remains a covenant of grace… [T]he Mosaic Covenant is finished… It was a legal covenant not relative to salvation or justification but relative to Israel’s status as the temporary national people of God. In Exod 24, Israel swore a blood oath that she, as a national people, would keep the law and it was on this legal basis that Israel was ultimately expelled from the promised land and on which basis she lost her status as the national people of God… Israel was under a typological, not soteriological covenant of works. It’s a post-lapsarian, typological covenant of works… [T]he type of covenant under which Israel lived as national entity was formally legal, it was a suzerain-vassal treaty. Those same families also lived under a royal grant covenant that was wholly gracious relative to salvation and justification…

God made a temporary, national covenant. That temporary national covenant expired. The spiritual covenant, the covenant of grace, does not expire. The covenant of grace was temporarily administered through and alongside a national covenant… The Mosaic covenant, insofar as it was a distinct covenant, was a national, external, temporary covenant…

Is it not sufficient to say that the covenant of grace, the Abrahamic covenant, was administered through the Mosaic and yet the Mosaic as such, as a distinct epoch in the history of redemption, is also unique in certain aspects (e.g. as a republication of the covenant of works)?…

The Mosaic covenant, insofar as it was a distinct covenant, was a national, external, temporary covenant. At the same time, however, the spiritual, internal, Abrahamic covenant of grace continued and those in the Mosaic covenant who were elect, were also children of Abraham as well as children of Moses.

Re-Publication of the Covenant of Works (1) and Republication of the Covenant of Works (2) and Re-Publication of the Covenant of Works (3)

It’s hard to state the subservient view any clearer than that. The Abrahamic and Mosaic Covenants are two different, distinct covenants. The Abrahamic Covenant is the Covenant of Grace through which people are saved (now and during the time of Moses). The Mosaic Covenant is not.

Clark specifically referenced Owen, leading D. Patrick Ramsey to comment “Confessionalists may not want to adopt John Owen on the Mosaic Covenant since he viewed the MC as a distinct covenant and not a mere administration of the covenant of grace.” To which Michael Brown (author of Sacred Bond: Covenant Theology Explored) replied

That may apply to WCF full-subscriptionists, but to the rest of us confessionalists, there is no conflict… What I mean is that I fully subscribe the Three Forms of Unity as a minister in the URCNA and, for the most part, follow Owen’s view of the MC. I don’t see how those two things are in conflict.

I don’t know if particular presbyteries in the OP or PCA would allow a minister to take Owen’s view as an exception. I suspect that many would allow it, if it were qualified and explained. Keep in mind that Owen’s concern is to show that the MC cannot be REDUCED to a mere admin of the CoG. He is concerned to show that, because the MC is a distinct covenant from the Abrahamic, one cannot flatten out the contours of redemptive history in the interest of showing continuity in the Bible.

As I explained in my reply to Clark, presbyterians have been drilling in on this issue, resulting in the recent OPC GA Study Committee on Republication, which states very clearly that Clark’s view is contrary to the WCF.

[P]roponents of the subservient covenant view did not view themselves as advocating a version of View 4 outlined below (i.e., that the Mosaic covenant is in substance a covenant of grace with a unique administration)… [View 4] is affirmed by the Westminster Confession of Faith. WCF 7.5–6… The most extensive criticism of the position comes from the works of John Owen and Samuel Bolton… It is difficult to harmonize this [subservient covenant] view with the confessional affirmations (outlined above) regarding the Sinai covenant as being in substance and kind a covenant of grace.

In other words, my reply threw a wrench in Clark’s narrative. Reformed covenant theology is not as black and white as he likes to make it. It is considerably more complex. Recognizing that complexity has at least two effects. 1) It reveals that Clark’s view is contrary to the WCF. 2) It reveals that 1689 Federalism is part of that complex reformed dialogue on covenant theology. As Sam Renihan said in the article Clark was responding to “Where Reformed covenant theology was united, the Particular Baptists were united with them. Where Reformed covenant theology was diverse, the Particular Baptists lived within that diversity.” These are substantial issues that Clark would prefer not to have his readers wrestle with. Far better to keep it hidden from them.

Pay_no_attention_to_that_man_behind_the_curtain

Clark the Baptist

Returning to Clark’s 2007 series on Republication, he appealed to Charles Hodge to make a very significant point about the dichotomous nature of the Abrahamic Covenant.

I keep hearing that Meredith Kline invented the doctrine of republication. In a word: nonsense… Richard posted this nice bit from Hodge (who also antedates MGK and WSC):

It is to be remembered that there were two covenants made with Abraham. By the one his natural descendants through Isaac, were constituted a commonwealth, an external community; by the other his spiritual descendants were constituted into a church, [invisible of course, since, at that time, the only formal organization was that of the law.] The parties to the former covenant, were God, and the nation; to the other, God, and his true people. The promises of the national covenant, were national blessings; the promises of the spiritual covenant (i.e. the covenant of grace) were spiritual blessings, as reconciliation, holiness, and eternal life. The conditions of the one covenant [the old] were circumcision, and obedience to the law; the conditions of the other were, and ever have been, faith in the Messiah, as the seed of the woman, the Son of God, the Saviour of the world. There cannot be a greater mistake than to confound the national covenant with the covenant of grace, [that is, the old covenant with the new] and the commonwealth founded on the one, with the church founded on the other. When Christ came, the commonwealth was abolished, and there was nothing put in its place. The church [now made visible] remained. There was no external covenant, nor promise of external blessings, on condition of external rites, and subjection. There was a spiritual society, with spiritual promises, on condition of faith in Christ.” “The church is, therefore, in its essential nature, a company of believers, and not an external society, requiring merely external profession as the condition of membership. (Princeton Review, October, 1853)

Even somewhat sympathetic presbyterians immediately saw the implications. One commeter noted

How these views–of Hodge in particular–don’t surrender the fort to the baptists, I don’t see… Now the question is: how will it be addressed by Kline’s devotes?… I think I would be happy to understand exactly how the baptist gains no ground thereby… It’s confusing trying to answer a baptist who looks at you with a straight face and says, “If YOU only understood covenant theology, you’d realize I’m right. What don’t you understand about the eschatological prologue and intrusion ethics? I don’t have time to explain covenant theology to presbyterian beginners.” These days are already upon us.

In response, Clark doubled-down on the Abrahamic dichotomy.

Hodge is perfectly right to say that God made a temporary, national covenant with Moses. That temporary national covenant, which expired with the death of Christ, was the outworking of the land promises and the promise of a national people made to Abraham… [I]s it not the case that we should distinguish the land/inheritance promise from the spiritual promise (“I will be your God and your children’s God?”). If we can make that distinction then we can connect that aspect of the promise to Abraham to the national covenant in Moses. In other words, Hodge’s language, however incautious, is attempting to account for a real distinction.

Note that Clark typically says baptists err by “turning Abraham into Moses.” Yet here he acknowledges that the national, temporary, typological Old Covenant was rooted in God’s promise to Abraham. See my extended comments here.

Summary

Clark is caught between a rock and a hard place. He understands that properly recognizing the Mosaic Covenant as a typological covenant of works for life in the land of Canaan is essential to defending sola fide. But, as I have shown in a full-length critique of Clark’s covenant theology, his adoption of the subservient covenant view leads directly to 1689 Federalism. He has no defense against it. Perhaps that is why he insists on misrepresenting 1689 Federalism and keeping this blog hidden from his readers.

Further Reading:

OPC Report on Republication – Background

October 24, 2016 12 comments

The OPC Report on Republication was the culmination of several decades of dispute within the OPC. The dispute is particularly interesting because it represents two divergent schools within Presbyterianism that are both fighting to uphold a particular doctrine at the expense of another particular doctrine. As I’ve argued elsewhere, the Westminster Confession is contradictory in what it says about the Mosaic Covenant. It’s a very detailed argument, so please read that post. In short, it is not possible to affirm both that the Mosaic Covenant is the Covenant of Grace and that there was a Covenant of Works made with Adam.

john_murray_theologian

John Murray

In the previous post, I suggested that Murray’s rejection of the Covenant of Works was driven by his attempt to resolve this contradiction. Thus he retained the Westminster teaching that the Mosaic Covenant was the Covenant of Grace at the expense of the Westminster doctrine of the Covenant of Works.

One of Murray’s students, Meredith G. Kline demurred from Murray early on (listen to the first few episodes of the Glory Cloud Podcast for some timeline on Kline). Kline began to

1398885444may13-kline

Kline at bottom

move in the opposite direction, seeing the Covenant of Works as essential to the law/gospel distinction and therefore rejecting the Westminster doctrine of the Mosaic Covenant as the Covenant of Grace, arguing instead that it was a separate covenant that operated on the works principle for life in the land of Canaan. There was development in Kline’s thought over the decades on this. The OPC Report notes that

At least two controversies helped Kline sharpen his conception of the unique typological function of Abraham and national Israel, and those controversies pertain to the covenant theology of Norman Shepherd, on the one hand, and the theonomic ethics of Greg Bahnsen, on the other… Kline’s development of the typology of both Abraham and Israel depends in significant ways on his response to these controversies, as he seeks to clarify the unique features of redemptive typology pertaining to both Abraham and national Israel…

greg-bahnsen

Greg Bahnsen

Kline offers an integration of the historia salutis and the ordo salutis, seeking to give a biblically nuanced account of the way in which the obedience of key figures in redemptive history relates to the eschatological inheritance (Adam or Christ) or the typal kingdom (Abraham and national Israel). He adds nuance and clarity to his views based in part on his polemical engagement with the theology of Norman Shepherd and theonomic ethics of Greg Bahnsen, even if those figures are not always identified…

The development from Treaty of the Great King to Kingdom Prologue and God, Heaven and Har-Mageddon turns on clarifying the works principle in Israel as it finds its genesis in Abraham and his unique obedience as a type of Christ. The controversies with Shepherd and Bahnsen supplied polemical contexts for developing the unique features of redemptive typology that extend many of the insights from Vos, but in a way that does not undermine Murray’s insistence on a substantially gracious Mosaic covenant. The development of Abraham as the historical figure who supplies the redemptive historical prototype for the works principle that will come to apply to national Israel develops after the controversies with Shepherd and Bahnsen in the 1970s and 1980s, but in a way that bears organic continuity with his earlier work from the 1960’s.

For an elaboration on Bahnsen in this context, see Theonomy, Greg Bahnsen, and the Federal Vision?

p1000516a

Norman Shepherd

Who exactly was Norman Shepherd? He too was a student of Murray’s. He was selected by Murray as his successor as professor of systematic theology at Westminster Seminary. Controversy arose when he students began failing their ordination exams. When asked how we are justified, they answered “through faith and works.” When asked where they were taught that, they said “Professor Shepherd.” Thus began a decade long battle to rid the seminary and the church of Shepherd’s false gospel. Surrounded by politics, Shepherd was eventually dismissed, but not officially for any theological reasons. Charges were scheduled to be brought against him in the OPC, but he fled to the CRC beforehand, where he remains today. I strongly recommend reading O. Palmer Robertson’s careful account of everything that occurred at Westminster regarding Shepherd titled The Current Justification Controversy. Shepherd is considered the godfather of the Federal Vision.

Some want to paint Shepherd as an oddity that came and went but had no lasting impact on Westminster or the OPC. However, it’s not that simple. As I said, Shepherd was selected by Murray as his successor. When Shepherd left, he was succeeded by Richard B. Gaffin, Jr. Gaffin is three years younger than Shepherd and was a student of Murray’s as well. He taught alongside Shepherd and was his primary defender during the controversy (see Gaffin’s open letter from 1981). In fact, he continued to support Shepherd long after he left, endorsing his 2002 book The Call of Grace: How the Covenant Illuminates Salvation and Evangelism with these words:

richard-gaffin

Richard B. Gaffin, Jr.

This lucid and highly readable study provides valuable instruction on what it means to live in covenant with God. God’s covenant is the only way of life that fully honors both the absolute, all-embracing sovereignty of his saving grace and the full, uninhibited activity of his people. The Call of Grace should benefit anyone concerned about biblical growth in Christian life and witness.

Gaffin theoretically distanced himself from Shepherd by participating in the OPC Report on Justification in 2006 which was critical of Shepherd, but no explicit statement and recanting of his support for Shepherd has occurred. The basis of Shepherd’s false gospel of justification through faith and works is his rejection of the “works-merit paradigm” in favor of the “faith-grace” or “covenantal” paradigm. In a 2002 lecture titled “What’s All the Fuss?”, Shepherd explains

Well the preceding is only a sampling of the problems we run into on the works-merit paradigm. We become uncomfortable expressing biblical doctrines using biblical language. Texts get bent out of shape in order to make them fit into a paradigm that does not arise out of Scripture and is foreign to Scripture. And without meaning to do so or wanting to do so we can find ourselves compromising the integrity of what is written in the Word of God.

The biblical paradigm, I would suggest to you, is one that is consistently covenantal without the schizophrenic antithesis between the covenant of works and an antithetical covenant of grace.

The 1982 Reason and Specifications Supporting the Action of the Board of Trustees in Removing Professor Shepherd states

Mr. Shepherd rejects not only the term “covenant of works” but the possibility of any merit or reward attaching to the obedience of Adam in the creation covenant. He holds that faithful obedience is the condition of all covenants in contrast to the distinction made in the Westminster Confession. The Westminster Confession states in Chapter Vll that the first covenant “was a covenant of works wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.” In contrast, in the second covenant, the covenant of grace, the Lord “freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved.”

Shepherd was clearly building upon Murray’s rejection of the Covenant of Works. As we saw in the last post on Murray, he slammed on the breaks when his revisions lead him straight towards a justification by faith and works, particularly in Romans 2:13, but he had no consistent reason for doing so. Murray argued 2:13 (“the doers of the law will be justified”) was hypothetical in direct contradiction to his argument in v6 that the judgment was not hypothetical. Shepherd continued the logically trajectory, further working out the implications of a rejection of the Covenant of Works. 1978 he wrote 34 Theses on Justification in Relation to Faith, Repentance, and Good Works. Note thesis 20

20. The Pauline affirmation in Romans 2:13, “the doers of the Law will be justified,” is not to be understood hypothetically in the sense that there are no persons who fall into that class, but in the sense that faithful disciples of the Lord Jesus Christ will be justified (Compare Luke 8:21; James 1:22-25).

Many will object that Shepherd’s theology was entirely different than Murray’s. As this is not intended to be a full treatment of the issue, and it is a very detailed topic, I encourage you to look into it yourself and make up your own mind. However, for our present purpose, it is worth recalling what we read from Ligon Duncan in the post on Murray.

Murray held to his objections [to the Covenant of Works] and to this day, Westminster Seminary has tended to be a little bit skittish about the Covenant of Works and the Covenant of Grace framework.

There is no indication that Gaffin rejected Murray and Shepherd’s rejection of the Covenant of Works and every indication that he agrees with them. A fuller treatment of Gaffin will have to await another day (something I intend to get to, Lord willing). However, I do want to mention an important point regarding continuity with and progression of Murray’s revisionism. We saw before that Murray added Leviticus 18:5 and Matthew 19:17 as proof texts for WCF 19.6. The OPC continued that work.

The Sixty-sixth General Assembly (1999) elected a Committee on Proof Texts for the Larger Catechism (consisting of Stephen A. Pribble [chairman], George W. Knight III, Steven F. Miller, and Peter J. Wallace). It presented a list of proof texts to the Sixty-seventh General Assembly (2000), and the Sixty-eighth General Assembly (2001) approved the proof texts (with corrections) for publication.

http://www.opc.org/documents/Preface.pdf

The list included the addition of Romans 2:6,7,13,16 as proof-texts for WLC90, which states

Q. 90. What shall be done to the righteous at the day of judgment?

A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

Note particularly that v13 was included, which says it is “the doers of the law who will be justified.” Recall that Murray stopped short and claimed this was only hypothetical, not actual – but this contradicted his comments earlier in the passage. The OPC apparently recognized this and carried Murray’s logic through to v13, just as Shepherd did. At the day of judgment, the righteous will be justified because they are doers of the law and not hearers only. (Note that the OPC has since reversed this position and deleted the proof-text. See comment box below).

1416327524kinnairdsAnother Westminster Seminary graduate (same age as Shepherd) was John Kinnaird. Kinnaird very publicly defended Shepherd during the controversy and continued to support him long after. As an elder, he taught that “It is those who obey the law who will be declared righteous on that Day of Judgement.” “Inside the city are those who do righteousness and outside are those who do evil.”

Romans 2 puts it this way.  “God will give to each person according to what he has done.  To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life.  But for those who are self seeking and who reject the truth and follow evil there will be wrath and anger.”   Now by this we know the decision, the judgement as to who enters the city and who stays outside for eternity will be made on that great day of judgement in accordance with what you have done in this life.   In fact our scripture lesson says the very same thing at verse 12.  Behold I am coming soon!  My reward is with me, and I will give to everyone according to what he has done….

These good works are a required condition if we would stand in the Day of Judgement and they are supplied by God to all His people.

Every description of the Judgement events speak of these good works. Without them, no one will see God.  Our God is not unjust.  His judgements are always righteous and in accordance with the facts of the case

Who are these people who thus benefit ‑ who stand on the Day of Judgement? They are those who obey the law who will be declared righteous…

There will be glory, honor, and peace on the Day of Judgement for everyone who does good. [Romans 2] verse 10. Who are these people who thus benefit – who stand on the Day of Judgement? They are those who obey the law who will be declared righteous, verse 13. When God declares them righteous, that is a forensic declaration of righteousness…. This is a judicial scene, the Day of Judgement. It is an act of God sitting as Judge. It is justification – a forensic act of God whereby he declares a person righteous. God is able to make this declaration on That Day because it is a truth. Something has happened to change those who were once sinful. What is it?… Paul says, verses 14 and 15, these are those who by nature, a new nature, do the things required by the law.

SOURCE

(Note the verbatim wording of Murray with regards to God’s judgment and the principle of equity).

An elderly couple in Kinnaird’s congregation brought charges against him for teaching justification by faith and works. The congregation (“session”) found him guilty. He appealed to his presbytery, which upheld the guilty verdict. So he appealed to the OPC General Assembly. The General Assembly determined that the session and presbytery had erred in convicting him. A main point in the GA’s decision to overturn the prior verdicts was that Kinnaird’s language was in keeping with the OPC’s standards – specifically WLC 90’s reference to Romans 2:13, which had just been added 2 years earlier. “There is strong evidence that it is allowable in the OPC to interpret Romans 2:13 (as Mr. Kinnaird does) as a description of something that will be done to the righteous at the day of judgment.” (GA Advisory Committee)

I encourage you to read through the trial documents yourself.

During the original trial, Gaffin was called to testify as an expert witness in defense of Kinnaird. I encourage you to read the transcript. Keep in mind Gaffin’s defense did not save Kinnaird in trial. He was still found guilty. One section is particularly pertinent.

RG: We could point up that as to the Romans (I believe Dr. Lillback did this last week if I am correctly informed) that at the …. so far as the Romans 2 passage is concerned, while a large number of Reformed exegetes have understood the scenario there, the final judgment scenario there,  on the positive side, in verse 7 and 10 and 13.  Have understood that in a hypothetical sense – or as we might put it – as a genuine offer of the law – not the gospel – a genuine offer of the law as a means of justification, or salvation which no one, in fact, can fulfill. While that is an established reformed understanding,  there have also been other exegetes, within the reformed tradition, that have questioned that hypothetical understanding.  And you see that at least for verses 6 to 11 very clearly in John Murray’s Romans commentary.  And I would refer us to that discussion,  if none other in that regard…

RG : Murray in his Romans commentary, the passage in Romans 2 that runs, particularly the segment that runs through verse 11.   2:6 to 11.  He understands that to be describing what will actually be the case for believers.  At the day of judgment they will … when God’s righteous judgment will be … when God will give to each person according to his works … that will, in terms of verse 7 … believers will be those who by persistence in doing good seek glory, honor and immortality.  And they will receive eternal life.  That is John Murray’s teaching on that passage.

AW :   John Murray in commenting on Romans 2:13 … I believe probably to 15 … but it’s at least on 2:13.  Here’s a quotation from his commentary. He says

It needs to be noted, however, that at this point the apostle restricts himself to the judgment of condemnation.  And this advises us that he is dealing now with the equity of God’s judgment of damnation as it is brought to bear upon men who fall into these two categories.  This is significant.  Whatever is meant by those who are >without law’ there is no suggestion to the effect that any who are >without law’ attain to the reward of eternal life.

It’s page 69 of  The New International Commentary on the New Testament – The Epistle to the Romans as published by Eerdmans.

So … on the one hand … can you reconcile the two statements by John Murray here?

RG : Yeah,  I think … Sorry.  I didn’t bring my commentary along and … [Mr. Gaffin is given a copy of the commentary from one of the panel members.]   This is from page 71 on 2:13.  Let me read it, what Murray says and then comment.

It is quite unnecessary to find in this verse any doctrine of justification by works in conflict with the teaching on this epistle in later chapters.  Whether any will be actually justified by works either in this life or at the final judgment is beside the apostle’s interest and design at this juncture.

That … I think is to my mind,  what needs to be highlighted here.  My own view would be that following … well, my own view would be … that … I think Murray is leaving it an open question here.  He’s not addressing … he is saying two things.  Number one, no conflict with what Paul teaches later in the letter.  Number two, whether or not there will be anyone at the final judgment justified by works – as Paul expressed there – is beside the apostle’s interest and design at this juncture.  I think really it’s regrettable we don’t have Professor Murray here to ask this question because I think … my own view in the light of what he has said,  and said so clearly about the judgment according to works in two … in verse six … that… it … that would argue for understanding verse 13 here in the same way as describing an actual positive outcomeBut he does, as you are pointing out,  back away from that.  But I can’t … see I think in my own view … it is Professor Murray that is in a bit of a tension here … and the question really needs … I can’t reconcile Murray for you on that regard,  which is the question I heard you asking me.  And I would just accent again that in his understanding of verses 6-11,  he has broken with a large number of Reformed interpreters in arguing that that describes a real judgment scenario with a positive outcome.  Which is also how I would understand verse 13 … and well, you can ask Mr. Kinnaird how he understands it.

AW :  I guess my point would simply would be that John Murray did not definitively use this chapter in Romans 2 to teach … you know, a judgment for … let me say it this way, that John Murray did use his understanding in this to affirm a more traditional – if you want to say –  a traditional or long held view that Romans chapter two was affirming universal condemnation more than any particular manner in which believers are justified.

RG :  Sorry about that, I do have to differ with  Y

AW : O.K., that is fine …

RG :  I think in verses 6 to 11 he does break,  if you will with others, Charles Hodge, Haldane, in arguing that the judgment according to works is not hypothetical on it’s positive side… but will have a positive … it’s describing a positive, a real positive scenario in the case of believers.  And see that I think is really the issue here.  Let’s concede what Murray says about the verse 13 which … this is not … this is not a … this is a point that I am willing to be corrected on, that verse 13 does not describe an actual, an actual scenario at the final judgment.  You still have the final judgment according to works as a reality, according to Murray.

meredith_g-_kline

Meredith G. Kline

So there we see the consequences of Murray’s rejection of the Westminster Confession’s doctrine of the Covenant of Works. Meredith Kline was one of the most vocal critics of Shepherd. In 1994 he penned a very important essay for the OPC magazine New Horizons titled “Covenant Theology Under Attack” in an attempt to defend the doctrine of the Covenant of Works and its corresponding works-merit principle. However, its content was deemed too controversial and was edited for publication. The original essay can be read in full here. Kline said

Recounted in the lore about the founding of our movement is the stirring testimony of the dying Machen in a telegram sent to John Murray: “I’m so thankful for active obedience of Christ. No hope without it.”…

The assault on classic covenant theology of which [Daniel] Fuller has become a vociferous spokesman is being endorsed by some prominent leaders within even the broadly Reformed wing of evangelicalism. And the sad fact is that this theology, which undermines the biblical truths that provided Machen with his dying comfort, has had its aiders and abettors within the very movement that Machen founded. Strangely, it was the one who received Machen’s deathbed telegram who opened the door a considerable crack for the views inimical to the doctrine of the active obedience of Christ…

The door left ajar by Murray was thrown wide open to Fuller’s theology by Murray’s successor… Though the ensuing controversy over Shepherd’s views led to his departure, his teaching was not officially renounced by ecclesiastical or seminary arms of our movement, and key elements of the Fuller-Shepherd theology continue to be advocated among us.

Regretfully, in this same essay, Kline argues that in order to defend the Covenant of Works, the concept of God’s voluntary condescension in rewarding Adam’s obedience (WCF 7.1) must be rejected. So Murray rejected 7.2 and in order to refute Shepherd, Kline rejected 7.1.

But the primary manner in which Kline sought to defend the law/gospel distinction was by recognizing the Mosaic Covenant was a covenant of works. Contrary to Murray, Leviticus 18:5 was in fact a statement of the principle of works in antithesis to the principle of faith – but it was limited to life and blessing in the land of Canaan, not eternal life. Thus to retain the Covenant of Works, Kline recognized it was necessary to jettison the Mosaic Covenant of Grace (thus rejecting WCF 7.5-6, 19.2).

Kline’s revisionism began to cause a stir. One of Kline’s disciples, Charles Lee Irons was brought to trial for his Klinean view of the Mosaic Covenant, specifically the relationship between the Decalogue and the moral law [Irons helpfully corrected the original wording of this section – see comment section below]. Irons lost the trial and his appeal to the GA was rejected. He chose to withdraw from the OPC and said the following in his letter of withdrawal:

I am not prepared to say that the OPC has fallen into irreparable apostasy, but something is terribly amiss with a denomination that is willing to indefinitely suspend me from the ministry for holding a position that is part of “a significant and vital stream of Reformed, Presbyterian, and confessional thought,” and then turns right around the very next day and fails to censure a man who teaches a doctrine of justification that has never been part of any stream within the orthodox Reformed tradition, indeed, that denies the very reason for the Reformation itself. The implication is staggering:  Murray’s recasting of covenant theology is now an essential test of orthodoxy in the OPC, but the historic Protestant doctrine of justification by faith alone is not.

These two rulings of the 70th GA have caused me great sadness, but perhaps they will become a wake-up call to the OPC. I hope and pray that the OPC corrects its course and renews its commitment to the doctrine of justification as clarified by the Law-Gospel contrast taught by Paul and reaffirmed by the Reformers.

Several men began working to demonstrate historical precedent for Kline’s view. In his popular thesis paper “WORKS IN THE MOSAIC COVENANT: A REFORMED TAXONOMY” Brenton C. Ferry explains that he began working on the thesis

during the time of the Lee Irons’ trial in the Orthodox Presbyterian Church. Lee was proposing and affirming Samuel Bolton’s (1606-1654) view of the Mosaic Covenant, creating the assumption that this was Meredith Kline’s view, which it is not. Worse, Lee was portrayed by men in our denomination as an antinomian, which he is not. The result: he was wrongly deposed. I was a delegate at the General Assembly when Lee lost his appeal. It was most disheartening, but also confirmation that the church needs an accessible outline which reflects the contours of our tradition’s conception of the Mosaic Covenant.

He also recounts his ordination exam.

The research for this thesis began following my ordination exam by the Presbytery of the Southeast in the Orthodox Presbyterian Church in October 2000. Towards the end of an otherwise mundane exam, a minister named Patrick Ramsey asked if the Mosaic Covenant was a covenant of works or a covenant of grace.1 “A covenant of works,” I answered. The room became enlivened. My exam was sustained on condition that I study this issue.

A simplified summary of Ferry’s thesis became a chapter in the Westminster Seminary California-led book “The Law is Not of Faith: Essays on Works and Grace in the Mosaic Covenant” (2009). The book opens with a 6-page “fictional” narrative of the ordination examination of someone who follows Kline’s view (the intro is written by Westminster Seminary California faculty Bryan Estelle, David VanDrunen, and J.V. Fesko). “The preceding fictional narrative introduces the real issue with which the book deals, namely, the doctrine of republication, which holds that the covenant of works was, in some sense, republished in the Mosaic Covenant at Sinai.” Thus “republication” became code for Kline’s view, even though Kline never used the term, and at the same time introduced considerable confusion by the qualifier “in some sense.” Because it was “in some sense” republished, they could call upon historic support from men who were diametrically opposed to Kline’s view, yet who also affirmed the works principle in the Adamic Covenant of Works in opposition to John Murray. Thus “republication” became the historic idea that Murray rejected, and at the same time the new revision Kline introduced. The book caused more heat than light, largely because of its intentionally vague thesis (“in some sense”).

Many, many more writings have been published that are either directly or tangentially related to this dispute in the OPC over the works principle and the corresponding law/gospel distinction. Just as Ferry and others sought to find historical precedent for Kline’s theology, Mark Jones and others took on the task of finding historical precedent for Gaffin’s theology. The debate has largely centered around Westminster Theological Seminary (representing Murray) and Westminster Seminary California (representing Kline) – or East vs. West as it is referred. The debate often becomes quite heated.

So that is what has led to the OPC Report on Republication. Two leading reformed theologians of the 20th century attempted to retain different aspects of Westminster’s contradictory view of the Mosaic Covenant and the Covenant of Works, leading each theologian to reject other essential aspects of Westminster’s system of theology. In an attempt to save their own confessional skin, Klinians have mistakenly conceded that Murray’s rejection of the Covenant of Works did not affect Westminster’s system of theology.

Murray did not accept the Standards’ teaching regarding the Covenant of Works… Murray did not believe that he held to the common Reformed position that was historically advocated by Reformed theologians or by the Westminster Standards. In fact, he saw himself as a self-avowed revisionist on the subject of covenant theology…

Recall that the principle of Old School subscription states that a subscriber may take exception to propositions in the Standards. The subscriber may take exceptions to propositions so long as those exceptions do not undermine the overall system. With this in mind, we can see that though Murray reconstructs the Confession’s doctrine of the covenant, his reconstruction still retains the integrity of the overall system…

This is how, then, Murray can still subscribe to the Standards—his conclusions, though through a reconstructed and revised route, do not affect the overall system.

-J.V. Fesko The Legacy of Old School Confession Subscription in the OPC

Opponents of Kline have not made the same mistake. They recognize that his rejection of several points of the Westminster Standards do affect the system of theology. The OPC Report states

One may hold that the Mosaic covenant differs in substance from the covenant of grace, without necessarily compromising the idea of the one way of salvation throughout history. The question our report is addressing is whether one can hold to such positions without compromising the system of doctrine taught in our standards…

in the case of substantial republication, an aggregation of tensions has arisen at times such that, when taken together, they create dissonance that begin to reverberate system-wide

OPC Republication Report – Summary

September 30, 2016 10 comments

Lord willing, I will be writing a series of posts on the OPC Report on Republication. Below is a summary. It was written for those who have not had time to read the full report and would like the gist of it, as well as for those (me) that would like a way to review the essential points of the report. If you desire to discuss the please make sure you have read it. This summary is not a substitute.

Introduction

The WCF speaks to many, but not all the issues raised regarding republication, thus some issues (i.e. typology) remain “extra-confessional” (though others very much are confessional issues).

I. Why the Discussion?

Disagreement over whether or not the covenant of works is in some sense echoed in the Mosaic Covenant.

II. What is “Republication”?

“Republication is the notion that the covenant of works is in some sense echoed in the Mosaic covenant at Sinai… As a term, republication describes how the Mosaic covenant is a renewed proclamation or reenactment of the original covenant of works in Israel’s history. It has also been used to understand patterns and parallels between Adam, Israel and Christ.”

III. What is Typology and Symbol?

“Typology has to do especially with people, places, and events that are set forth in the OT in a shadowy form in order to point forward to a reality to come.”

IV. Need for Terminological Distinctions: What is Merit?

“To subscribe to the WCF is to affirm “the merit” of our Lord Jesus Christ (WCF 17.2). We cannot and should not exclude the language of merit when talking about Christ’s active and passive obedience.”

“Another concept of merit, especially relevant with respect to Adam’s probation, is the notion of ex pacto merit. In other words, it has to do with “the notion that the merit (or demerit) of Adam’s act was determined not by inherent value but by God’s promise of reward (or punishment).” In other words, Adam could merit eternal life because God said so.”

“Both parties can affirm WCF 7.1 wholeheartedly (on the issue of grace or merit before the fall).”

V. What is a Works Principle, Broadly and Narrowly?

“Broadly defined, a works principle is merely communicating obligations with sanctions.”

“We can say with confidence that the law was necessary for introducing a works principle that Christ would fulfill. Since Christ was the second Adam, the Mosaic law was an administration that reemphasizes a works principle for him to perform.”

Narrowly defined “Some theologians with sympathies for republication speak of a works principle in a more specific sense, with reference to external blessings… especially Israel’s tenure in the land, or their exile from the Promised Land (cf. Deut 28, Lev 26).”

Part I – The Westminster Standards and Covenant Theology

Ch. 1 Substance and Administration

A. Substance

“The confessional standards assume that the covenant of grace is one and the same substance no matter where it is found in redemptive history… (WCF 7.6)… What is that substance? According to our doctrinal standards the substance of the covenant of grace is Christ… In short, there are not two ways of salvation…”

“However, it is also true that some Reformed theologians have seen the idea of substance in a more technical way; namely, the core condition that governs the covenant. Thus, when the condition is essentially the same, the covenant is also essentially the same; and when the condition differs, so does the essence of the covenant.”

B. Administration

“The different administrations of the covenant of grace share in the unity of substance, yet this is balanced by the ways in which those administrations are distinguished. The standards do not understate these differences (WCF 7.5; LC 33).”

Ch. 2 Typology and Confessional Interpretation

I. Typology

“[R]epublication paradigms typically (!) encourage a particular typological understanding of corporate Israel, temporal blessings and curses, and obedience to the moral law pointing to Christ and his active obedience… Our standards neither affirm nor reject a typological approach to the moral law in the Mosaic economy or to persons in the Old Testament text. Of possible relevance by way of contrast, the confession does explicitly ascribe a typological function to the ceremonial laws, and relates them to the covenant of grace (WCF 19.3).”

II. Varieties of Views

III. Confessional Interpretation

“It is a worthwhile endeavor to attempt “to use these biblical texts to understand confessional phrases” in any study.”

We must carefully understand the concepts of assembly members, rather than just appealing to phrases or language.

Ch. 3 Law and Covenant

I. Creation and Covenant

“[T]he law of God was implanted in us at creation, and yet we cannot flourish without covenant, and so God brought our first parents into a covenantal relationship with himself through a “special act of providence” (SC 12). This means, among other things, that creation does not seem to be synonymous with covenant.”

II. Law and Covenant

Therefore “Natural law does not seem to be synonymous with the covenant of works.”

“[L]aw itself, it would seem, does not include threats and promises for sin and success in the same manner as does covenant (WCF 19.1, and especially 19.6). Nonetheless, in descriptions of the law in LC 93, the catechism notes that there are threats and promises contained within the law. The law has covenantal features, and is presented in a covenantal context. Perhaps the catechetical text intends for us to see that that there are ways in which law does promise a general pattern of blessing for obedience, and harm for disobedience; or it may see threats and promises as features of every covenant administration, and not merely that of the covenant of works.”

III. Historical Exegesis

“[W]hat did the assembly’s members and commissioners intend by citing these passages in support of their statements in WCF 7.2, set forth here?

The first covenant made with man, was a covenant of works [Gal 3:12], wherein life was promised to Adam, and in him to his posterity [Rom 10:5; Rom 5:12–20], upon condition of perfect and personal obedience [Gen 2:17; Gal 3:10].”

“[W]e must determine if the citation of these texts in this place was intended to communicate or permit [1] a works principle not only as part of the prelapsarian covenant, or [2] as a continuing rule for unbelievers living under the covenant of works, but also in some sense [3] as a unique (perhaps typological) aspect of the nature of the Mosaic economy for Old Testament believers.”

“[W]e must test the assumption that an assembly member quoting Lev 18:5 or Deut 27:26 (texts of the Mosaic economy) and applying it to the prelapsarian covenant of works is also, inevitably, saying something about the Mosaic economy in particular. If we are to build a case that does not leak, we must demonstrate that these passages are understood to pertain to believers in the biblical nation of Israel.”

“With respect to covenant in particular (and not merely to the moral law) the usual trend in the interpretation of these texts can be summarized as follows:

Galatians 3:12 (quoting Leviticus 18:5)… simply as witness to the existence of a prelapsarian covenant of works with an emphasis on obedience…

Romans 10:5 (quoting Leviticus 18:5)… (1) to accentuate the need for obedience in a prelapsarian covenant of works, a covenant which endures in the postlapsarian period for all unbelievers, or (2) to emphasize the promise of life in the covenant of works in the prelapsarian covenant of works only, or (3) a promise of life extended hypothetically for all people in all time, or (2) and (3).”

“The paucity of support for a works-principle reading of these passages thus far is surprising to your committee, and striking, leading to the conclusion that however close assembly members might come to expressing some kind of substantial republication of a works principle in the Mosaic economy, there seems to be no clear association of that principle with these texts among members of the assembly. Indeed, it appears that at most divines understood these texts, when discussed in relation to the covenant of works, in just the way they have been presented above. They do not employ these texts to argue for a typological and thus pedagogical works principle unique to the Mosaic economy, but as an expression of the abiding conditions of the prelapsarian covenant of works to which all unbelievers are subject, including a threat of death for the disobedient, and perhaps an unattainable promise of life for the obedient. In other words, assembly members do not write as though these texts suggest a works-principle for old covenant believers, or a principle of inheritance for national Israel that is distinct from the principle of inheritance that operates in the covenant of grace, or as if these texts supported the attainment of temporal blessings, or the avoidance of temporal curses, by means of works rather than faith.”

IV. Strands and Systems

“[T]hroughout the standards every postlapsarian covenant is fundamentally characterized as an aspect or administration of one covenant of grace, a covenant with an unchanging substance, even if the manner of that administration varies (WCF 7.3; LC 33).”

“No such [works] principle is ever granted any typological importance in our confessional standards. Nor is the Mosaic economy bracketed off in the confession, or even offered a unique place within the Old Testament—indeed, the whole Old Testament is simply characterized as “the time of the law” (WCF 7.5).”

Ch. 4 Merit and the Mediator

I. Merit and Demerit

“In terms of classical theology and philosophy, is the relationship between works and rewards real or nominal (the latter being a position sometimes called “simple justice”, “ex pacto merit”, or “covenantal justice”)?” “it appears from our standards that a properly meritorious work must be free, perfect, personal, profitable, and proportional.”

Free: “If one must perform a work as a matter of debt, he or she can hardly request a reward for that work when completed… (WCF 7.1, 2.2)… But Jesus Christ, by way of contrast, is no mere creature and he owed no obedience to the creator… (WCF 8.4)… His work was meritorious because it was free.”

Perfect: “There must be nothing lacking in the performance of the work that would make it unworthy of reward… The whole of WCF 6 precludes the possibility of making a beneficial covenant of works (in substance) with fallen man… [Christ] can offer “perfect obedience” in our place (WCF 8.5). His work was meritorious because it was perfect.”

Personal: “If we are to claim a work as our own, we must not be borrowing the efforts of others… His work was meritorious because it was personal.”

Profitable: “it has purchasing power… Luke 17:10… Our Lord Jesus Christ, on the other hand, found all of his work profitable. He could “procure” the Lord’s favor and “purchase a peculiar people” (LC 38). As mediator he “purchased, not only reconciliation, but an everlasting inheritance in the kingdom of Heaven, for all those whom the Father hath given unto him” (LC 8.5).”

Proportional: “A day’s pay for an hour’s work is a matter of grace not works… The eschatological advancement offered in the Scriptures is way out of proportion to even our best works, even if they were offered freely, perfectly, and personally… Even pre-fall merit is thus excluded, in any proportional sense, because of the ontological difference between the Creator and the creature… there was no possibility of Adam or his descendants accelerating an eschatological or glorified state by means of any real merit of his own; he could only do so through a covenantal arrangement, where God, in his benevolent freedom, would reward his obedience with a gift beyond that which he had earned… some argue that there is merit in a covenantal (ex pacto) sense for prelapsarian Adam, an arrangement of works and reward which God determines that can legitimately be described in terms of merit… The Reformed orthodox uniformly deny [postlapsarian] ex pacto human merit for eschatological blessings… WCF 8.3 emphasizes that the divine person of the mediator (an ontological matter) and the indwelling of the Spirit (an economic reality) are necessary for the removal of demerit. Similarly, WCF 8.4, 8.5 and LC 38 emphasize that the divine person of Christ is necessary for the provision of merit… His work was meritorious because it was proportional. And this brings us back to where this discussion of merit began: with an insistence on real, rather than nominal categories in defining biblical conceptions of merit as articulated in our confession. This is why the confession speaks of Christ, by his obedience and death, fully discharging debt and making “proper, real, and full satisfaction to His Father’s justice” (WCF 11.3).”

II. Typology of Merit

How can a postlapsarian imperfect works principle be analogous to or typological of Adam or Christ? How can it lead men to Christ if it is on terms they can fulfill imperfectly?

III. Other Observations

The Westminster standards “stress a core commonality in the manner of God’s dealing with people both covenant administrations of the covenant of grace… in our confessional standards the Mosaic economy is not given any particularly unique place.”

IV. Preliminary Conclusions

  1. “it is basic to our confession’s presentation of covenant theology to distinguish between the substance and administration [accidents] of the covenant of grace”
  2. “the confession allows for an administrative republication of the covenant of works”
  3. “standards are very modest…with their use of typology”
  4. “Biblical and theological cases for substantial republication of some kind are stronger than the confessional case for substantial republication”
  5. The WCF does not explicitly reject every position that is inconsistent with it.
  6. The WCF “does not explicitly teach the doctrine, nor is it obvious that its system of doctrine welcomes such a principle in the Mosaic economy.”
  7. “if church officers subscribing to the system of theology contained in our confessional standards refer to the Mosaic administration as a covenant of works in some sense, it would seem that there must be qualifiers added to explain what is and is not meant by the use of this terminology… The qualifiers that your committee recommends can be found at the conclusion of our report.”

Part II – Views of Republication

Ch. 5 Taxonomy of Views

“The mandate from the General Assembly asks our study committee to determine “whether and in what particular senses” the covenant of works was republished in the Mosaic covenant and to relate our findings to our doctrinal standards.”

“The key question turns on whether there is a substantial difference between the Mosaic covenant and the covenant of grace… The idea of the “substance” of the covenant involves its core content… Throughout this taxonomy the term “substance” refers to the nature of the essential condition of covenant. Conversely, the term “administration” when applied to the covenant of grace refers to the outward means by and in which the grace of Christ is communicated to the elect.”

I. Toward a Taxonomy

“[T]here are basically only two forms of republication: substantial republication and administrative republication. Substantial republication occurs when God is said to institute at Sinai a covenant that is essentially characterized as a covenant of works (as in the Garden of Eden) in terms of its principle or constitutive condition. Administrative republication occurs when the covenant of works is declared, materially presented, or redemptively reenacted in the Mosaic administration of the covenant of grace.”

A “fourfold taxonomy of the substance of the Mosaic covenant is as follows:

  • View 1: The Mosaic covenant is in substance a covenant of works, promising eternal life and/or salvation upon condition of perfect, personal, and perpetual obedience.
  • View 2: The Mosaic covenant is in substance a mixed covenant, containing elements of both a covenant of works and a covenant of grace.
  • View 3: The Mosaic covenant in substance is a subservient covenant, promising temporal life in Canaan upon condition of perfect obedience to the moral, ceremonial, and judicial laws.
  • View 4: The Mosaic covenant is in substance a covenant of grace, although uniquely administered in a manner appropriate to the situation of God’s people at that time.

“Views 1–3 fall into the designation of substantial, since they place the republication of the Adamic covenant works in the substance of the Mosaic covenant in some fashion (e.g., in terms of its principle or constitutive condition). Whereas, View 4 is seen as administrative, since advocates of this position remove any “works” element from the substance of the covenant, and restrict it to an aspect of the administration of the covenant of grace.”

  1. The first view states that the substance of the Adamic covenant is republished to Israel pure and simple. God makes a covenant with Israel requiring perfect, personal obedience and promises eternal life upon condition of such obedience.
  2. The second view states that the substance of the covenant is in part a republication of the Adamic covenant of works pure and simple.
  3. The third views states that the substance of the covenant is a republication of the Adamic covenant of works, although adjusted to temporal blessings in Canaan.
  4. The fourth view argues that the substance of the Sinaitic covenant is in substance not a republication of the Adamic covenant of works, but instead an administration of the unfolding covenant of grace. Any republication or restatement of the covenant of works appears solely on the administrative level, and in a way that is consistent with its fundamentally gracious substance.

“with regard to the two interpretations of Kline’s view in this report, the first reading of Kline sees… him as advocating substantial republication… The second reading of Kline understands him to advocate an… administrative republication.”

II. Outlining the Four Traditional Views

  • View 1: The Mosaic Covenant as a Covenant of Works Pure and Simple

“this view sees the covenant made at Sinai as being in substance a covenant of works, and thus not in substance a covenant of grace. The relationship of the Mosaic and new covenants is such that they differ not simply in degree, or merely in administration, but in substance and in kind. Likewise, it is important to note that this view did not deny the presence of redemptive grace during the Mosaic era. Instead, it denied the location of grace within the substance of the Mosaic covenant.” Anthony Burgess identifies this as a Lutheran view in opposition to the Calvinist view. Francis Roberts identifies the Reformed authors of the Leiden Synopsis as holding this view. Historic criticism was that this view seizes on Scripture’s antithesis between the Old and New Covenants (2 Cor 3:6-7, Gal 4:23-24, etc) and overlook descriptions of Old as gracious.

  • View 2: The Mosaic Covenant as a Mixed Covenant

“the mixed covenant position distinguishes between two “givings” of the law at Mt. Sinai, and conversely between two distinct covenants given through Moses… First, the moral law alone was presented to Israel, which is said to contain in substance a perfect covenant of works… The law was then issued a second time, but with moderation, promising pardon to the penitent, and thus in substance offering a covenant of grace… If the strength of the mixed view is that it tries to account for both legal and gracious aspects of the Mosaic covenant, the basic criticism of this position is that it lacks exegetical and theological coherence… ‘God doth not at once, with the same people enter covenant upon so opposite termes… Rom 11:6”

  • View 3: The Mosaic Covenant as a Third “Subservient Covenant”

“This view maintained that there were three kinds of “special” or “hypothetical” covenants made between God and man: (1) a covenant of works with Adam, (2) a subservient covenant made with Israel, (3) and a covenant of grace with both old and new administrations…

Condition:
1.    Covenant of works: perfect obedience to the moral law
2.    Subservient covenant: perfect obedience to moral, ceremonial, and judicial laws
3.    Covenant of grace: faith in the Redeemer, Jesus Christ

Promise:
1.    Covenant of works: earthly life in the Garden of Eden
2.    Subservient covenant: blessed life in Canaan
3.    Covenant of grace: eternal life in Heaven

“proponents of the subservient covenant view did not view themselves as advocating a version of View 4 outlined below (i.e., that the Mosaic covenant is in substance a covenant of grace with a unique administration)… a core theological objection to this view is that it is indistinct. In other words, although it claims that the “subservient covenant” is distinct in kind from the covenants of works and grace, its essential component does not adequately differ from the covenant of works to constitute it a third kind of covenant.”

  • View 4: The Mosaic Covenant as a Covenant of Grace, Uniquely Administered to Israel

“This view teaches that the Mosaic covenant is substantially a covenant of grace, although uniquely administered in a way appropriate for God’s people of that time… This view is affirmed by the Westminster Confession of Faith. WCF 7.5–6… The most extensive criticism of the position comes from the works of John Owen and Samuel Bolton.” Lutheran Martin Chemnitz objected “Shall I follow Calvin when he says there is actually only one covenant? Or shall I follow Scripture which testifies that the new covenant is better than the old?” “pervasive criticism of view four is its perceived failure to account for passages of Scripture that highlighted strong contrasts between the old and new covenants.”

III. Distinctions for Describing the Role of the Law on the Administrative Level [View 4]

  1. “The law considered broadly [“the whole economy or dispensation of the Mosaic covenant inclusive of both the moral and ceremonial laws”], strictly [“simply the Decalogue given at Mt. Sinai with the preface, promises, and threatenings added to it.”], and most strictly [“meer preceptive part of the Law… may be called a legal covenant of works”].
  2. “[T]he matter [referring to the commands of the Covenant of Works] and form [referring to the means of obtaining righteousness] of the moral law.” Thus “what has been called ‘material’ republication and ‘formal’ republication.”
  3. “the law as a covenant of works versus the law as a rule of life… WCF 19.1-2 distinguishes the law given to Adam as a covenant of works, and the law given to Israel as a rule of life. Further, the distinction appears again in 19.6, where it asserts that true believers ‘be not under the law as a covenant of works’… Since the law as a rule of life is distinct from the law as a covenant of works, it seems best not to classify the former as a version of “republication”—of either the substantial or administrative variety. ”
  4. “the “making” of the covenant of works with Israel and the mere “declaration” of that covenant… The covenant of works was not demanded of the sinner (or “made” with him), but as a declared reminder of its terms and previous violation. The actual relationship between God and Israel was essentially gracious, although the manner in which it was dispensed contained a declaration of the covenant of works… This declaration is a form of “administrative” or “accidental” republication because the declared covenant of works does not actually govern the terms of Israel’s actual relationship to God, nor does it apply to the way believing Israel will receive and retain the promised blessings of the covenant.”
  5. “the intent of God in giving the law versus the [perverted] intent of Israel in using the law… The idea of considering the law as it has been abused or perverted by the Judaizers has also been called the “misinterpretation principle.” This is a form of “accidental” republication, because the law’s function as a covenant of works is not present in the covenant by God’s intention and design, but only in the Jewish perversion and misinterpretation of the law.”
  6. “the Mosaic covenant itself and the law abstracted from the covenant…

IV. Summary and Analysis

Two options for republication: substantial or administrative/accidental. Within the latter, 6 different distinctions are utilized. “This can take the form of “declarative republication” (where the covenant of works is declared, but not made with Israel), “material republication” (where the moral law or “matter” of the covenant of works is restated), or an “accidental” misinterpretive republication (where the Jews pervert the law and turn it into a covenant of works for themselves).”

V. Provisional Points for Assessing Views of Republication

Does the position sufficiently account for the fundamentally gracious essence of the Mosaic covenant?
Does the position coherently relate the ideas of “works” and “grace” in the Mosaic covenant?
Does the position preserve the distinctive character of the covenant of works in describing its presence in the Mosaic covenant?
Does the position restrict all “covenant of works” aspects of the Mosaic covenant to the administrative level?
Does the position consistently relate any “administrative republication” of the covenant of works to the fundamentally gracious essence of that covenant?

Ch. 6 Strengths and Weaknesses of the Various Views

“our assessment of the varieties of republication will focus on the question of systematic consistency with our confession of faith and catechisms.”

I. Covenant of Works “Pure and Simple”

“Our standards speak of the Mosaic covenant being the same in substance with the new covenant, and thus as being in substance a covenant of grace. By contrast, this view speaks of the Mosaic covenant as in substance a covenant of works, and thus not a covenant of grace. The standards regularly affirm that the various Old Testament covenants between God and man after the fall are “one and the same” covenant of grace “under various dispensations” (WCF 7.5–6). This is a blanket hermeneutical axiom for interpreting every covenant in this Old Testament era. This affirmation not only excludes Tobias Crisp’s idiosyncratic view that there are “two covenants of grace, differing in substance,” but also lays down a positive boundary marker for any other view: it must be “one and the same” covenant of grace… To affirm that the Sinai covenant itself was a covenant of works is to affirm the opposite of what is affirmed in our standards… a theological weakness emerges when we consider the idea of the unrepeatability of the covenant of works… God cannot actually renew this covenant with man such that he relates to him upon its essential terms, distributing rewards or punishments according to the fulfillment or breaking of its condition…” God is also said to be merciful and forgiving to Israel (Ex 34:6-7). Also “it is not immediately apparent how the sacraments of the covenant of grace can signify and seal a covenant that is substantially a covenant of works.”

II. Mixed Covenant

“Insofar as the mixed covenant view affirms that the covenant of works is part of the substance of the Mosaic covenant, it is weighed down by many of the same weaknesses we have noted with regard to view 1 (outlined above). Most other weaknesses of the position flow out of the fundamental concern over its internal coherence.”

III. Subservient Covenant

“Instead of perfect obedience to the moral law, the subservient Mosaic covenant is said to additionally include stipulations regarding the ceremonial and judicial law. Instead of eternal life (or even a blessed life in Eden), the subservient covenant promises only temporal life in Canaan… these modifications are not sufficient to constitute a third kind of covenant distinct from both the covenants of works and grace. If the substance of the covenant is closely related to its basic stipulation and requirement, it is difficult to see how two covenants that both require perfect obedience can be said to be different in kind. The mere addition of ceremonial and judicial stipulations do not appear to be sufficient to change the essential nature of the covenant… their proposed solution is unsatisfactory in that the subservient covenant remains virtually indistinguishable from view 1 in its constituent, characteristic features (in particular, the condition of perfect obedience to the moral law)… it is difficult to harmonize this view with the confessional affirmations (outlined above) regarding the Sinai covenant as being in substance and kind a covenant of grace.”

IV. The Mosaic Covenant as in Substance a Covenant of Grace

“The fourth view maintains that the Sinaitic covenant is in substance a covenant of grace. As noted above, this is the position affirmed in our standards… how can that be a covenant a grace which the Scriptures refer to… as an “administration of death” (2 Cor 4), that is “not of faith” (Gal 3:12), that articulates the “righteousness of the law” over against the “righteousness of faith” (Rom 10), and a covenant that is a “new covenant” that is “not like” the “old covenant” (Heb 8:6–13; Jer 31:31–34)? This view’s consistent answer to such questions is that the differences between the Sinai covenant do not lie in the substance of the covenant, but in the administration (or “accidents” of the covenant)… An appeal to the substance-administration distinction should not be used as a dogmatic “short-cut” to bypassing the text of Scripture.”

Ch. 7 M.G. Kline as Advocate of a Version of Substantial Republication

(1) His description of the nature of the Sinai covenant itself.

(2) The way he contrasts the Sinaitic covenant from the Abrahamic and new covenants.

(3) The role he assigns to ratificatory oaths in promise covenants and law covenants.

(4) The meritorious character he ascribes to the conditionality of the Sinai covenant.

“the “old Mosaic order” as a whole is an administration of the covenant of grace. Nonetheless, he speaks of the Sinaitic covenant itself as a “specific legal whole,” identifying it as making the inheritance “to be by law, not by promise—not by faith but by works.”… Kline does view the Sinaitic covenant as a separate covenant, distinct in nature from the covenant of grace… Relative to their probationary experience as a theocratic nation in the land, Israel was under a covenant of works opposite in nature to a covenant of grace… God superimposes over the Abrahamic covenant “a works arrangement, the Torah covenant with its ‘do this and live’ principle (cf. Lev. 18:5), the opposite of the grace-faith principle (Galatians 3 and 4; Rom. 10:5, 6).”… “The old covenant was law, the opposite of grace-faith… It is difficult to consider how Kline could have stated the difference between the two covenants more strongly… on this interpretation of Kline, the “merit” of Adam, of Christ, and of Israel are systemically coordinated as subsets of the same category… Kline maintains that the Mosaic economy contains a distinct covenant that is itself a covenant of works in contrast to the covenant of grace. It is for that reason that Kline’s teaching on the Mosaic covenant and the covenant of works can be categorized as a form of substantial republication.”

Ch. 8 M.G. Kline as Advocate of a Version of Administrative Republication

“while the Abrahamic and Mosaic covenants are essentially distinct administrations of the one covenant of grace, both have a typological feature that enshrines a works principle within them… Abraham’s imperfect, Spirit-wrought obedience is tethered to the acquisition of the typal inheritance… When Israel failed to demonstrate the faithfulness of Abraham, Israel, as the typal son of God (Exod 4:23) forfeited the land-inheritance that was granted to obedient Abraham… Thus, the works principle that originally tethered eschatological inheritance to sinless obedience is redemptive historically recalibrated through Abraham. [Kline’s] notion of the works principle after the fall cannot be captured adequately by the language of substantial republication.”

I. Protological and Typological Intrusions: Eden and Canaan

“The projection or intrusion of the holiness of the future theocratic kingdom in protological form (Eden) and typological (Canaan) form supplies a central structure in Kline’s conception of covenant theology… The obedience of Adam is tethered to at least two features of Eden. First, his ongoing obedience is necessary to protect the realm of Eden from defilement. Second, his ongoing obedience, when put to the test, is the ordained means of advancing beyond probation in Eden to Sabbath Rest…  in addition to the intrusion of the holiness of the age to come in the prelapsarian, protological kingdom, there is a second, typological intrusion of the holiness of the eschatological kingdom within the theocracy of Israel, and this second intrusion is redemptive in character… The protological intrusion in Eden is not redemptive in substance, whereas the typological intrusion in Canaan is redemptive in substance.”

II. Protology, Typology and the Works Principle

“[Kline:] ‘in the Mosaic economy there was a reproduction of the creational order as a whole (within the limitations of the fallen situation and with the adjustments resulting from the redemptive process)… Flawless obedience was the condition of Adam’s continuance in the Garden; but Israel’s tenure in Canaan was contingent on the maintenance of a measure of religious loyalty which needed not to be comprehensive of all Israel nor to be perfect even in those who were the true Israel. There was a freedom in God’s exercise or restraint of judgment, a freedom originating in the underlying principle of sovereign grace in his rule over Israel. Nevertheless, God did so dispense his judgment that the interests of the typical-symbolical message of Israel’s history were preserved.’”

“The fundamental difference, then, between Adam’s tenure in Eden and Israel’s tenure in Canaan turns on the distinction between “flawless” obedience of a sinless man and “a measure of religious loyalty” expressed by a redeemed, covenant people… To put Kline’s point in language from the Westminster Confession of Faith (9:2,4) Adam’s obedience as a sinless federal head operates in an estate of innocency; Israel’s obedience as a redeemed people operates in an estate of grace. This distinction explains in unambiguous terms the limitations and adjustments introduced in light of sin and the redemptive process.”

“Israel is not judged instantly for sin due to the presence of underlying, redemptive grace, sovereignly administered in terms of the covenant of grace. It is this underlying principle that explains the discontinuity between the instant judgment enacted against Adam for his sin versus the protracted legal process enacted against Israel for countless sins over hundreds of years.”

“although graciously redeemed and given an inheritance in Canaan, Israel spurned the typical indicative—the gracious provisions of God under the covenant of grace—and engaged in long-term apostasy and faithless rebellion and disobedience against God. Hence, God judged Israel in a manner consistent with the dual sanctions of sacramental-sign function of circumcision—the faithless are cut off.”

“It is this typological function of national Israel’s obedience relative to land retention or land loss that Kline terms the works principle… Lev. 18:5”

“It is not a correlation between pre-fall Adam in Genesis 2 and the demand for flawless obedience relative to eschatological inheritance that comes into view when Kline makes the comparison between Israel and Adam. Rather, it is the correlation between post-fall Adam in Genesis 3 and the consequence of his sin leading to exile east of Eden that comes into view when Kline makes the comparison between Israel and Adam. Rather than thinking in terms of a republication of the covenant of works with pre-fall Adam, Kline brings into view a redemptively qualified recapitulation of post-fall Adam and the loss of inheritance. That is the point to grasp when it comes to the correlation of Israel and Adam in light of the works principle.”

III. Typological “Merit” in Relation to the Works Principle: Abraham’s Obedience as Redemptive-Historical Prototype for National Israel’s Obedience

“Kline pinpoints a specific issue with which the Reformed exegete must wrestle: “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.” Kline’s point is that just as God would have rewarded Adam in terms of an ex pacto principle of merit, situated within the broader context of a non-redemptive, gracious condescension (see above), so likewise something similar obtains in the case of Abraham as a typical head of a new redeemed humanity… Kline distinguishes the Spirit-wrought obedience of faith performed by Abraham (common within the ordo salutis) from the unique typological character of that same obedience (unique to the historia salutis).”

Kline: “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.”

“Abraham’s obedience and the notion of “merit” in view can be at best only analogical to the true merit of Christ… The sign, Abraham’s obedience, and the thing signified, Christ’s obedience, cannot be conflated or confused. Abraham’s obedience at every point remains the obedience of one redeemed under the covenant of grace… Abraham’s obedience is wrought by the Spirit of Christ (WCF 16.2), and, while remaining at every point imperfect (WCF 16.5), is accepted on the basis of his faith-union with the promised Messiah (WCF 16.6). Yet, at the same time, Abraham’s obedience foresignifies Christ’s active obedience (WCF 7.5) and is from that perspective a “type” that “signified” the coming Messiah (8.6)… That God accepted Abraham’s “obedience of faith” must depend on Abraham’s union with the promised Messiah by faith. This is the point taken from WCF 16.”

“Abraham’s obedience is typological precisely to the degree it (a) provides an imperfect “ground” for a kingdom people and (b) pertains to the typical realm the kingdom people will populate… Abraham’s obedience also supplies the prototype for the character of Israel’s meritorious obedience under a works principle… Israel’s national obedience under the Mosaic covenant is an organic extension of the nature of Abraham’s obedience under the covenant of grace. Therefore, Abraham’s obedience is not different in kind from the obedience of Israel as a nation… The obedience of Israel, like Abraham, exhibits a righteousness that is a “gift of grace from the God of her salvation.”… To the extent that national Israel lacks fidelity to the Lord and engages in long-term apostasy, the typological son reenacts in key ways the sin and exile of Adam and undergoes exile from the holy realm of Canaan.”

“it appears that Kline is using two distinct conceptions of merit—ex pacto merit and typological merit, respectively. The former denotes flawless obedience offered by a sinless federal head that is bound to the acquisition and permanent maintenance of the eschatological kingdom. The latter denotes imperfect obedience offered by sinners (by grace through faith in the promised Messiah) tethered to the acquisition and maintenance of the typological kingdom.”

“While it is understandable that some would express concern with the felicity of Kline’s use of typological merit language as applied to sinners, it appears that there is nothing in the concept of typological merit itself that runs counter to the Westminster standards.”

IV. Leviticus 18:5, the Works Principle, and Apostasy: Corporate and Individual

“Kline believes that apostasy is possible under the covenant of grace… the new covenant, like the old covenant expression of the covenant of grace, has dual sanctions of blessing and curse… circumcision has a judgment function when applied to the “uncircumcised heart” of national Israel in a manner similar to the way it has a judgment function in relation to an “uncircumcised heart” of an individual within Israel (or in the Abrahamic or new covenant)… In both instances, there is a threatened sanction—a judgment according to sinful works—that is expressed… Just as an individual who turns apostate loses eschatological inheritance, so national Israel in apostasy loses the typal kingdom-inheritance in Canaan. This reality can be helpfully understood in terms of the analogy with church discipline of individuals—the difference being that Israel experiences a sort of corporate form of church disciple focused to the loss of the typico-symbolic inheritance land of Canaan… This, as we have seen, comprises the essence of the works principle relative to judgment in the typal kingdom. In both instances, the apostate, whether individual or national, is judged according to a principle of works.”

V. The Old and New Covenant Orders and “Breakability”

“[T]he old covenant order as a whole at the national, typological level is breakable in the sense that the nation Israel is exiled for apostasy and disobedience. While the new covenant order as a whole is not breakable at the level of the historia salutis, it is breakable by the individual at the level of the ordo salutis.”

VI. Objections Considered

A. Oath Swearing Relative to National Israel in the Mosaic Covenant

“It is through Abraham that a “works principle” that exhibits “merit” supplies the historical category that redemptively recalibrates the works principle that would pass into the Israelite theocracy. The works principle after the fall tethers Spirit-wrought obedience to the typal kingdom, whether acquisition (Abraham) or maintenance (Israel) is in view… Kline’s point is that it is not the suretyship of Christ that perpetually secures the maintenance of the typal kingdom; it is Israel’s obedience, national fidelity, or religious loyalty that performs such a function… It is this carefully qualified and nuanced situation that Kline deems the works principle, and it is this principle that comes into view relative to Israel’s oath swearing… The typal kingdom order did not endure forever, because its permanent maintenance was not rooted in the suretyship of Christ but the obedience of national Israel. This is perhaps the core insight of Kline’s theology of the works principle.”

B. Kline’s Confusing Use of Merit Terminology

Kline’s “infelicitous use of merit language… is novel and muddies the waters when it comes to explaining the nature of Abraham’s and Israel’s obedience.”
The Mosaic covenant requires imperfect obedience and does not bring immediate judgment. Therefore “what Kline understands by ‘typological merit’ must differ in kind from what he means by merit as it pertains to sinless federal heads.”
“Kline is not applying his notion of typological merit to the ordo salutis but to the historia salutis.” Thus he is not using “merit” according to its historical meaning. “Thus, Kline’s concept of ‘typological merit’ is a tertium quid that must be substantially distinguished from proper and ex pacto merit.”

Summary and Conclusion

“Kline does not advocate a ‘merit principle’ that competes with the presence of redemptive grace… Rather, he advocates a works principle adjusted to the realities of sin and redemption… The failure of Israel to render such fidelity results in a loss of the typal kingdom. The national apostasy of Israel can be correlated to individual apostasy in the church through the meaning and function of the sacraments of circumcision and baptism.”
“While other interpretations of Kline would suggest he endorses substantial republication of the covenant of works with Adam, the line of argumentation developed in this chapter, particularly the integral role played by Abraham as the redemptive-historical frame of reference for the nature of corporate Israel’s obedience, suggests otherwise.”

Addendum: John Murray and Geerhardus Vos on the Mosaic Covenant

Murray

Murray: ”At the outset we must remember that the idea of conditional fulfillment is not something peculiar to the Mosaic covenant… [it] does not itself provide us with any reason for construing the Mosaic covenant in terms different from those of the Abrahamic.”

“Murray’s basic concern is to avoid the ‘grave error’ that the Mosaic Covenant is a covenant of works in the sense that it is ‘totally different’ from the Abrahamic covenant… Murray’s predominant concern is the unity of the ordo salutis in both Abrahamic and Mosaic administrations of the covenant of grace. Commensurate with that emphasis, he gives very little attention to the unique typological features… What Murray does not develop in his comments on the covenant of grace, particularly in its Mosaic administration, is the notion of redemptive intrusion within Cannan as a typical paradise-land.”

“[I]f we follow the interpretation of Kline as an advocate of administrative republication, then we could affirm a baseline unity between Murray and Kline with regard to the substance of the Mosaic covenant.”

Vos

“Kline’s notion of Canaan as an intrusion of the holiness of the age to come, as well as Kline’s notion of Israel’s obedience as “appropriateness of expression” appear in Vos’ work… Kline echoes Vos’ formulation in both Treaty and Kingdom Prologue, where he speaks of a “principle of sovereign grace” regulating the relationship between Yahweh and national Israel… Vos also correlates a continuity between apostasy at the individual level in the ordo salutis and what happens uniquely with Israel in the exile at the level of the historia salutis… There is thus an analogy to be drawn between the apostasy of the individual under the covenant of grace and national Israel under the covenant of grace…”

“Kline extends beyond Vos specifically in his appreciation of redemptive typology in relation to Abraham, which, in turn, helps him develop the theology of the works principle with both Abraham and national Israel. The development from Treaty of the Great King to Kingdom Prologue and God, Heaven and Har-Mageddon turns on clarifying the works principle in Israel as it finds its genesis in Abraham and his unique obedience as a type of Christ. The controversies with Shepherd and Bahnsen supplied polemical contexts for developing the unique features of redemptive typology that extend many of the insights from Vos, but in a way that does not undermine Murray’s insistence on a substantially gracious Mosaic covenant. The development of Abraham as the historical figure who supplies the redemptive historical prototype for the works principle that will come to apply to national Israel develops after the controversies with Shepherd and Bahnsen in the 1970s and 1980s, but in a way that bears organic continuity with his earlier work from the 1960’s.”

Ch. 9 – M.G. Kline: Strengths and Weaknesses

I. Kline and the Administrative Republication Interpretation: Strengths and Weaknesses

“[I]t locates the character of Israel’s national obedience under the Mosaic covenant as an organic extension of the nature of Abraham’s obedience under the covenant of grace… Thus, the presence of the works principle at a typological level with respect to Abraham and Israel operates within the covenant of grace and therefore cannot be construed as a bona fide covenant of works… the language of “meritorious ground” in the case of Abraham or Israel is principally distinguished in its meaning from the same phrase when it applies to sinless federal heads, (pre-fall) Adam and Christ. Additionally, the concern that sinners can somehow merit God’s favor apart from the presence of redemptive grace loses traction on this reading of Kline, given the way that after the fall the works principle coexists with Spirit-gifted faith and obedience.”

“[O]n the question of merit, this appropriation or reading of Kline seems open to embracing the traditional distinction between ex pacto (covenant) merit and condign merit. The latter is reserved for Christ alone as the God man, whereas the former is applied to Adam in the garden. Neither notion of merit can be attributed to sinners such as Abraham or Israel.”

Weaknesses: “If our standards teach a works principle, it is found in the requirement of the moral law as a covenant of works regarding Adam’s perfect, personal, exact, and entire obedience. Every other arrangement in which obedience is rewarded is subsumed under a different category—that of sovereign, free, gracious union with Christ by faith… [A] works principle that partakes of the essential character of the covenant of grace… could tend toward confusion… It might seem more accurate to speak of a unique typological “tethering-principle” in which Spirit-wrought obedience is connected to typological land-blessing.”

Kline’s “application of merit language to sinners who are not federal heads” is a deep concern. “[I]t is very difficult to find theologians who apply the category of merit, defined in a way that is functionally similar to but ontologically distinct from ex pacto merit, to figures within redemptive history (e.g., Abraham or national Israel)… [I]t might be desirable to find language other than typological merit to express the same concepts Kline expressed, and this question ought to provide the context for continued intramural discussion within our denomination.”

II. Kline and the Substantial Interpretation: Strengths and Weaknesses

“[T]his reading of Kline… means that the Sinai covenant and the Abrahamic and new covenant are not really the same covenant differing only in degree or circumstances, but in substance or essence… Not unlike the subservient covenant position, this view holds that the conditions of this covenant are essentially changed in the coming of the new covenant, and that the difference between the old and new covenants cannot be relegated to that which is formal or administrative. Instead, the two are characterized by substantial differences in kind.”

“[T]he first weakness of this view is that it cannot easily account for those passages of Scripture that point to a gracious substance in the Sinai covenant itself… these gracious aspects of the Mosaic covenant [are, per] our confession, in the “substance” of this covenant.”

“Kline, and others developing his thought along the lines of this interpretation, have explicitly rejected the principles of proportionality and non-indebtedness in assessing the meritorious character of human obedience. Instead, merit is determined “covenantally” according to the particular terms of the covenant… [and is] simple justice… While Kline and others have rejected these principles of disproportionality and non-indebtedness, the standards regularly employ them… (WCF 2.2, 7.1… LC 193)… The proposed redefinition of merit by some proponents of republication is markedly different from that contained in our standards. In some instances, the difference and modifications are self-conscious, and done with the stated intention of making the confession more consistent.”

“[T]he idea that Old Testament figures can “merit” a blessing on a principle that is opposite to or in sharp contrast to grace is another weakness… On the “administrative” reading of Kline, these problems were mainly linguistic, in that “merit” language is used “improperly” to describe a phenomenon that is in actuality fundamentally gracious (i.e. Spirit-wrought obedience rewarded by grace). However, on the “substantial” reading of Kline, the merit-language is expressive of an arrangement undergirded by a covenantal relationship that is in substantial contrast to grace.”

“Our standards contain comprehensive rejections of the idea of the terminology of “merit” being applied to the obedience of sinners, both for temporal blessings and for eternal ones (WCF 16:5: LC 129).”
“[I]t is not clear how the redefined view of merit affects our conception of Christ’s work.”

A. Weaknesses Related to the Covenant of Works

“[A] potential weakness of this view arises when we consider the unmodifiable character of this covenant. Hence, in our standards the covenant of works is consistently defined by its essential condition requiring perfect, personal, entire, exact, and perpetual obedience (WCF 7.2, 19.1; SC 12; LC 20)… The works principle is said to require only imperfect obedience on the part of covenant members which functions as the (meritorious) ground, basis, or cause of the reward. God’s standard of perfect obedience in the Adamic covenant of works is thus modified. This raises the legitimate question of whether such a covenant (i.e., that which requires and/or rewards less than perfect obedience) consistently expresses the confessional idea of a covenant of works at all.”

B. Weaknesses Related to the Administration of the Covenant of Grace

“[I]t has been said that the substance of the Mosaic covenant is the covenant of grace, while the administration is a covenant of works… Simply stated, anything that functions as an “administration” of the covenant of grace must, in fact, administer grace to those who are under it… The administrative aspects of the old covenant were to function as the “outward and ordinary means whereby Christ communicates” to Israel “the benefits of redemption” (SC 88).”

“As typology is a subset of the broader category of the administration of the covenant, the same basic weakness arises… Saving grace was not simply administered merely as a consequence or by-product of these types. Rather, saving grace was present by and in these types, and in this way communicated grace to believers.”

“Measured by our historical taxonomy, the idea that the Mosaic covenant is in substance or kind a “works” covenant, but at the same time an aspect of the administration of the covenant of grace, seems to create a hybrid position that combines elements of positions that viewed themselves as alternatives to one another… The Mosaic covenant was either a covenant of grace that differed only in administration from the Abrahamic and new covenants (among others), or it was a substantially distinct covenant that stood in essential contrast to grace.”

C. Weaknesses Regarding the Uses of the Law

First, “While not enumerated as such in our standards, the Confession of Faith speaks of the moral law delivered at Mt. Sinai as the “perfect rule of righteousness” or “rule of life” for Christians in the covenant of grace (19.2)… if the Decalogue is expressive of a covenantal dynamic covenant that is “not gracious,” or one that is different in substance or kind from the covenant of grace, it is difficult to see how it can serve as the “rule of life” of the believer in the way defined and delimited in our standards. Simply stated, that which is intrinsically a covenant of works cannot function as a rule of life for the believer.”

“This merging of the moral law and the covenant of works in the Sinai covenant also seems connected to a tendency to merge the two in the covenant of creation… If law and covenant are so inextricably identified in creation and at Sinai, it is difficult to see how law in its natural form (i.e. the law written on man’s heart) or in its Sinaitic form (i.e. the Decalogue) can serve as a rule of life for the believer…”

Second, “it is not clear how a principle of “imperfect obedience” that at certain times has been fulfilled by fallen man is really a function of the “second use” of the law.”

Looking Back and Looking Forward

1. We have presented two readings of Meredith Kline’s corpus on covenant theology. The committee does not find these two views equally persuasive; we all agree that one understanding of Kline offers a construction of covenant theology compatible with our doctrinal standards, and another understanding of Kline (that which sees in his corpus an advocacy of substantial republication) that does not.

Can R. Scott Clark be Truly Reformed?

February 1, 2016 13 comments

Screen Shot 2016-02-01 at 2.19.53 PM

In a recent episode of the Calvinist Batman podcast, R. Scott Clark talks about Covenant Theology and Reformed Identity. My last post was a critique of his covenant theology. Here I just want to make a comment about his attitude towards reformed identity. Generally speaking, I can agree with much of what he says and I appreciate his emphasis on adhering to a confession of faith. However…

Speaking of theonomy, he says

The essence of theonomy is that the law of God, without distinguishing between civil, ceremonial, and moral, is still in force. Greg Bahnsen spoke about the abiding validity of the law of God in exhaustive detail. The great problem with that way of speaking is it’s flatly contrary to the way we speak in the reformed confessions, particularly, for example, in Westminster Confession 19.4, where we say “To them” that is, national Israel, “also as a body politic, he gave sundry judicial laws” now watch this, comma, ready? “which” the sundry judicial laws – did what? – “expired together with the state of that people, not obliging any other now further than the general equity thereof may require.”

So I always say to my theonomic friends, “What don’t you understand about expired?”

[…]

It’s sort of a demonstration as to how unmoored we’ve become to the confession, that we have this debate about theonomy. I mean, in a way, we could have ended, and should have ended the whole debate with theonomy by saying, “Well, ok, we get that you don’t believe Westminster 19.4. Fine. Go away. You’re not reformed.” But tragically, because theonomists make a lot of noise, they’re visible. When you leave evangelicalism, it’s sort of one of the toll booths you have to go through to become reformed, is you have to pass through theonomy.

Now, I agree that theonomy is contrary to WCF 19.4. Read my post on it (which discuss it in relation to 1689 Federalism), as well as my analysis of a recent theonomy debate. But here’s the deal, R. Scott Clark’s covenant theology, known broadly as “republication,” which argues that the Mosaic Covenant operates upon a principle of works antithetical to the faith principle operative in the Covenant of Grace, is contrary to the WCF – specifically on chapter 19!

Robert B. Strimple was R. Scott Clark’s professor of systematic theology at WSC. Clark describes him as “my teacher, colleague, and friend.” Hardly someone with a personal vendetta or animosity towards Clark. Strimple is now the President emeritus & Professor emeritus of Systematic Theology, Westminster Seminary California, Escondido, CA. In that capacity, he recently wrote a memo to the faculty specifically addressing R. Scott Clark’s claims about chapter 19 of the WCF. Strimple notes:

let me delay an exposition of those two sections [19.1-2] —the only “exposition” required, I believe, being simply to emphasize what the Confession actually says here! —until I have first noted what the editors of TLNF say is the meaning of these sections, and what the argument of Dr. Clark is on which (according to one of those editors) that understanding is based…

Dr. Fesko says on p. 43 of TLNF that the WCF speaks of “the Mosaic covenant…in terms of the republication of the covenant of works,” but as a matter of fact it doesn’t. The Confession nowhere affirms that. Dr. Fesko says that “space does not permit a full-blown exposition of these points,” but in fact he offers nothing at all in his essay to support his “republication” interpretation of the WCF. When in conversation I mentioned this to him, he appealed to two blogs by Dr. Clark. So let’s look at the arguments of those blogs now…

The Confession says that God gave to Adam a law as a covenant of works, but it never says, or even suggests, that God ever so gave it to any person or nation after the fall…

The meaning of 19:1-2 is so clear that I do not understand why any question concerning that meaning should ever have arisen. To state that meaning I can use no clearer words than the words the divines used: “God gave to Adam a law, as a covenant of works…This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai…”…

that law does not continue as a covenant of works for us, and it was not delivered upon Mount Sinai as a covenant or works for the children of Israel. This is what the Confession teaches. It may not be what some on our faculty would like it to teach. But it is what the Confession teaches.

The fact is, I think Clark is right biblically. God gave Israel the law as a covenant of works. But that is why I hold to the LBCF, which altered the original WCF specifically on this point. The wording of the WCF specifically rules out such a view, just like it specifically rules out theonomy. If I may paraphrase Clark’s quote from the podcast regarding theonomy:

The essence of republication is that God gave the law to Israel as a covenant of works. The great problem with that way of speaking is it’s flatly contrary to the way we speak in the reformed confessions, particularly, for example, in Westminster Confession 19.2, where we say “This law,” that is, the moral law, “after his fall, continued to be a perfect rule of righteousness” that is, after the covenant was broken, the law still serves as a guide – now watch this “and, as such,” as what? as a perfect rule of righteousness, not as a covenant of works “was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.”

So I always say to my republication friends, “What don’t you understand about ‘as such?'”

[…]

It’s sort of a demonstration as to how unmoored we’ve become to the confession, that we have this debate about republication. I mean, in a way, we could have ended, and should have ended the whole debate with republication by saying, “Well, ok, we get that you don’t believe Westminster 19.2. Fine. Go away. You’re not reformed.” But tragically, because republication advocates make a lot of noise, they’re visible. When you leave evangelicalism, it’s sort of one of the toll booths you have to go through to become reformed, is you have to pass through republication.

My point is not to quibble over the label “reformed” nor to argue which confessions are allowed to be included in the label.

So what is my point? Only this: Clark speaks very authoritatively in a black & white manner on a number of issues. Perhaps it would be wise to take what he has to say with a grain of salt.

Screen Shot 2016-02-01 at 3.25.56 PM

Paul’s Enthymemes on the Law (Gal 4:4-5)

September 30, 2015 4 comments

One of the questions that comes up for those studying 1689 Federalism is whether or not the Mosaic Covenant (which was a covenant of works) offered eternal life as a reward for obedience to the law. Historically, some have said yes, while others no. I (following Coxe, Owen, Renihans, Barcellos, etc) say no, the Mosaic Covenant only offered temporal life and blessings. However, two passages in particular seems to suggest I am mistaken and that the Mosaic Covenant did in fact offer eternal life and that Christ in fact earned our righteousness through the Mosaic Covenant.

For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one who does them shall live by them.” 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. (Galatians 3:10-14 ESV)

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. (Galatians 4:4-5 ESV)

What are we to make of these passages which seem to teach that our blessings were earned by Christ as a reward for obedience to the Mosaic Covenant (“the law”)? Well, we need to understand Paul’s rhetoric as an enthymeme. An enthymeme is “a syllogism in which one of the premises is implicit.” Britannica explains:

in syllogistic, or traditional, logic, name of a syllogistic argument that is incompletely stated. In the argument “All insects have six legs; therefore, all wasps have six legs,” the minor premise, “All wasps are insects,” is suppressed. Any one of the propositions may be omitted—even the conclusion; but in general it is the one that comes most naturally to the mind. Often in rhetorical language the deliberate omission of one of the propositions has a dramatic effect.

Wikipedia refers to it as an “informal syllogism”

Here is an example of an informal syllogism, an enthymeme:

  • Socrates is mortal because he’s human.”
The complete formal syllogism would be the classic:
All humans are mortal. (major premise – assumed)
Socrates is human. (minor premise – stated)
Therefore, Socrates is mortal. (conclusion – stated)

While syllogisms lay out all of their premises and conclusion explicitly, enthymemes keep at least one of the premises or conclusion unsaid. The assertions left unsaid are intended to be so obvious as to not need stating.

I highly recommend that everyone take some time to listen to John Robbins’ mp3 course on logic (Course 11). Education in logic used to be a prerequisite to any formal study of a subject (such as theology). The Westminster Assembly produced The Directory for Publick Worship which includes the following rule for examination of a pastor:

He shall be examined touching his skill in the original tongues and his trial to be made by reading the Hebrew and Greek testaments and rendering some portion of them into Latin. And if he be defective in them, inquiry shall be made more strictly after his other learning and whether he hath skill in logick and philosophy.

page 72

I never received any formal logic instruction, so I’m doing my best to play catch-up. We all need to play catch-up. Logic is not common sense. It’s not something everyone knows and understands. Logic is “the rules of proper thought” or “the science of necessary inference.” It is a study of the proper way to think, and it’s something a lot of us are ignorant of (and we correct this by studying how God thinks by studying Scripture and thereby developing proper rules of thought – not by looking to “natural theology”). But back to enthymeme (from Robbins’ second lecture “Definition of Terms”):

It means an argument in which one of the premises is omitted, or understood. And he [Clark] gives the illustration of a youngster convincing his parents to let him to buy some gloves. And he doesn’t express the full argument. Most of our ordinary conversations in life are enthymemes. Some of the premises are not stated, they’re understood. It would be very burdensome, very tedious, if every time we wanted to talk to someone to repeat all the premises and ask them to agree to the conclusion. So we operate on the premise that some things are understood. It’s an ellipses, as it were, in the argument.

Some people have charged the bible with committing logical fallacies, and what they normally have in mind are enthymemes. Perhaps they’ve run across an argument in Paul’s letters where he leaves out a premise as being understood. And they say, “Look, the bible can’t be the Word of God, there’s a logical fallacy.” And all Paul has done is written down an enthymeme. The bible is written in ordinary language. It’s not written as a logic textbook or a botany textbook or a geology textbook. It’s written in ordinary language and in ordinary language, ordinary conversation, usually the complete argument is not stated. Sometimes it is.

In one of the lectures I’ll talk about Paul’s use of logic. Particularly in Romans and 1 Corinthians he states the full argument, on several occasions; no enthymemes. But you need to be aware of the existence of enthymemes when people say the bible has logical blunders in it. Then you can say, ‘Well, perhaps its just an enthymeme that perhaps you’ve overlooked.’ That will drive them to their dictionary.

Bryan Estelle shows an example of this in Galatians 3:10-12

Paul has two arguments in these verses. His first argument is in verse 10 in the form of an abbreviated syllogism. Stated most simply, the argument of Galatians 3:10 assumes the following form:

PREMISE: Cursed is everyone who does not observe and obey all the things written in the book of the law.

CONCLUSION: All who rely on the works of the law are under a curse.

The implied reconstructed minor premise would then possibly look like this:

All who rely on the works of the law do not observe and obey all the things written in the book of the law.

Paul then goes on to make another argument in verses 11 and 12, which stated most simply assumes the following form:

MAJOR PREMISE: The one who is righteous by faith shall live (v. 11b).

MINOR PREMISE: The law is not of faith (v. 12a, reinforced by v. 12b).

CONCLUSION: No one is justified (= receives life) by law (v. 11a).

Let the reader understand the apostle’s line of reasoning here. After stating the cursed condition of every person in his first argument (v. 10), the apostle states the conclusion of his second argument first (v. 11a – “no one is justified, i.e., receives entitlement to heaven, by law”) and then asserts justification is by faith (v. 11b), and furthermore, law and faith are antithetical (read = incompatible, 3:12). The logic is lucid and insuperable: Habakkuk 2:4 and Leviticus 18:5 are “two mutually exclusive soteriological statements.”

Leviticus 18:5 and Deuteronomy 30:1-14 in Biblical Theological Development (133-4)

Much of exegesis involves reconstructing the logic implicit in Scripture, making it explicit and therefore easier to understand.

Returning to Galatians 3:10-14 that we started with, the question we are addressing is how Paul can use “the law” as a reference to the Adamic Covenant in distinction from the Old Covenant. For the sake of argument, assume that I am correct in stating that only the Adamic Covenant of Works offered eternal life upon the condition of obedience to the law, and the Mosaic Covenant blessings were limited to temporal life and blessing in Canaan upon the condition of obedience to the law. (For more on this, see here)

CovenantDocuments_Old+Adamic

Paul is then appealing to the written law of the Old Covenant as representative of the law of the Covenant of Works (which was unwritten and therefore could not be quoted). In doing so, he is not claiming the Old Covenant offered eternal life. He is using the principle of works established in the Old Covenant to make a point about the obedience required from those seeking to earn by their works. A reconstruction of Paul’s enthymeme might look like:

P1 Though the rewards differ (and thus the covenants are distinct), the law was given in both the Adamic and the Old Covenants as a covenant of works (meaning they operate upon the same principle of works).

P2 I cannot quote from the Adamic Covenant because it was not written down for us.

C1 I can quote statements about the conditions of the law in the Old Covenant in order to explain the conditions of the law in the Adamic Covenant (while keeping the two covenants distinct).


P3 I can quote statements about the conditions of the law in the Old Covenant in order to explain the conditions of the law in the Adamic Covenant (while keeping the two covenants distinct).

P4 “The law” can be used as shorthand reference for the Old Covenant law principle.

C2 “The law” can be used as shorthand reference for the Adamic Covenant law principle (while keeping the two covenants distinct).


We can then unpack the logic of the verses in question to demonstrate they are not teaching that Christ earned eternal life for us through the Old Covenant.

P5 “The law” can be used as shorthand reference for Adamic Covenant law principle (while keeping the two covenants distinct).

P6 Christ redeemed us from the curse of the law by becoming a curse for us.

C3 Christ redeemed us from the curse of the Adamic Covenant (in distinction from the Old Covenant).


P7 Christ was born under the law, to redeem those who were under the law

P8 “the law” can be used as shorthand reference for the law principle found in the Adamic Covenant.

C4 Christ was born under the law principle found in the Adamic Covenant.


P9 Christ was born under the law principle found in the Adamic Covenant.

P10 The law principle itself (do this and live) can be distinguished from a specific covenant.

C5 Christ was born under the principle of “Do this and live” although he was not born under the Adamic Covenant.

Long story short, understanding Scripture requires unpacking the logic implicit in the explicit statements. The simple fact that the law often has reference to the Old Covenant does not therefore mean that Christ earned our reward via the Old Covenant. Contextual clues help us know which covenant/law Paul is referring to, such as the fact that Gentiles were never under the curse of the Old Covenant, and thus could not be redeemed from it. And of course all of this assumes a distinction between the moral law itself and the moral law as a covenant of works.

See also: