Why I Was Drawn Into The Nuanced Republication and Mosaic Covenant Study

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note: Click on the blue texts for links.

If anyone is interested, I first was drawn to this issue of Republication and the Mosaic Covenant as a person who was a Reformed Baptist for 30 years.  I had strong leanings toward Reformed Theology.  It took me a long time but I finally started to understand the differences between Reformed thought and Reformed Baptist thought.  Reformed Baptists hold to a view that the substance of the Mosaic Covenant is not an administration of the Covenant of Grace but that the Mosaic Covenant administers the Covenant of Grace along with a Covenant of Works.  It is a view that is similar to that of Samuel Petto, John Owen, Fred Malone (a modern day switcher) and somewhat similar to that of a recent Orthodox Presbyterian Professor of Great Influence at Westminster Theological Seminary West (not Philadelphia) even after death, Meredith G. Kline in his later days.  The Kline who wrote the book ‘By Oath Consigned‘ was not the same theologically as the Kline of ‘Kingdom Prologue’ many years later as is noted by Mark Karlberg .  He seems to have taken on a more Lutheran Theology the Reformers of the Westminster Standards understood.

https://rpcnacovenanter.wordpress.com/2014/05/21/the-charge-of-lutheranism-is-not-about-distinction-it-is-about-dichotomy/

https://rpcnacovenanter.wordpress.com/2012/09/18/lutheran-reformed-differences-back-during-the-time-of-the-westminster-divines/

As a Reformed Baptist, whenever I would debate issues concerning church membership and baptism I viewed the Mosaic Covenant and the New Covenant to be different substantially.  Since the New Covenant was purely an Administration of the Covenant of Grace it had a different membership make up than the Mosaic Covenant.  The New Covenant membership was made up of those who were truly regenerate or Elect.

London Baptist Confession of Faith 26.1.

The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

The Old Covenant membership was a mixture of unregenerate and regenerate as the Mosaic Covenant was a mixed Covenant.  The Mosaic Covenant administered both the Covenant of Works and the Covenant of Grace as a stand alone Covenant.

Reformed Baptists view Covenant Theology somewhat similar to that of Johannes Cocceius from what I understand.  Covenant Theology was progression from a full blown out Covenant of Works that slowly faded away through the progression of Redemptive History as the Covenant of Grace took over and found its fulfillment in the coming of the Second Adam (Jesus Christ) in the New Covenant.

For the life of me I couldn’t understand why Dr. Clark and other Presbyterians weren’t anti-paedobaptists since they held to a position very similar to the Baptist position. That position is that the Old Covenant and New Covenant are substantially different.  It seemed they believed the Mosaic was a Covenant that administered both the Covenant of Works and the Covenant of Grace making it different in substance from the New Covenant.  I understood that they claimed succession of the Covenant of Grace from Abraham but I thought that was a bit of a stretch since God also required the same obedience of Abraham as He did from Israel in Genesis 17:1,2.  (side note.  For a good concise understanding about this from a Reformed perspective look here.)

In 2007 Rev. Winzer tried to help me understand the issues concerning administration but I didn’t understand what he meant by the Mosaic being an administration of the Covenant of Grace.  I was too dispensational in my thinking.  And Dr. Clark wasn’t helping me understand it since he held to a view very similar to Kline’s later views along with those of a few minority Divines of the past such as Samuel Bolton who joined the Westminster Assembly after Chapter 7 was already written.  I believe he learned this particular view from a Divine named John Cameron.

Then we started having Law / Gospel discussions on the Puritanboard.  Those got rather heated but I had a different view of Grace that was closer to the Majority view of the Divines.  I believe that view is stated well by Samuel Rutherford.

The obedience of faith, or Gospel-obedience, in the fourth place, hath less of the nature of obedience than that of Adam, or of the elect angels, or that of Christ’s. It’s true we are called obedient children, and they are called the commandments of Christ, and Christ hath taken the moral law and made use of it in an evangelic way, yet we are more (as it were) patients in obeying gospel-commands. Not that we are mere patients, as Libertines teach; for grace makes us willing, but we have both supernatural habits and influences of grace furnished to us from the grace of Christ, who hath merited both to us; and so in Gospel-obedience we offer more of the Lord’s own and less of our own because he both commands and gives us grace to obey. And so to the elect believer the Law is turned into Gospel, he by his grace fulfilling (as it were) the righteousness of the Law in us by begun new obedience, Rom. 8:4.   Samuel Rutherford (The Covenant of Life Opened, 198-199).

The justification / sanctification discussions started to get heated up around 2009 and they started to escalate more after 2011 in my estimation.  I also noticed that this debate had to do with the same hermeneutical issue concerning the Mosaic Covenant.  Men were dichotomizing Law and Gospel (Grace) as the Lutherans did and not truly understanding the differences between the Reformed and Lutheran view of Law and Gospel.  We were both using the term distinctions about Law and Gospel but when Klineans were using the terminology it was a dichotomy instead of a mere distinction.  I explain that in one of my blogs.

Then the Natural Law / Two Kingdoms issue (Radical Two Kingdom in some critics thoughts) started to rear its head up and it also had to do with the same root issue of Law / Grace.  Thus its root in my estimation goes back to the hermeneutic some Professors are using that is more Lutheran than Reformed concerning the Covenant of Grace and the Mosaic Covenant.

I started to discuss this issue with some of the other leadership on the Puritanboard as my views were becoming more focused and I realized I wasn’t a Reformed Baptist any longer.  I believed that the Mosaic Covenant and the New Covenant were the same in substance as they were administrations of the One Covenant of Grace.  I fully agreed with WCF chapter 7.  It wasn’t hard for me to change for a lot of reasons.  I was already a member of the RPCNA back in the mid to late 80’s and had returned back to that Congregation.  I had also been a member of a PCA Church Plant before I returned back to the RPCNA.  For some reason the light bulb just didn’t turn on for me until 2011.  I can’t explain it except I had been so indoctrinated as a Reformed Baptist that I couldn’t understand the terminology of my Reformed brothers.

So after much time waiting to openly confess my change (as I was counseled to do) I posed this question on the Puritanboard.  It was the beginning of my open confession as I was learning. Are Kline and Karlburg Not Confessional Concerning the Mosaic?

http://www.puritanboard.com/f30/kline-karlburg-not-confessional-concerning-mosaic-69258/#post887978

I also made this post on the Puritanboard Blog area to start helping others understand why I was becoming a Reformed Theologian instead of a Reformed Baptist.  I ended up starting my own personal blog and moved it there.

These are some of the reasons I started to pursue this issue and this is where it has lead me thus far.  I am not one who has had many changes in my theology since I became a Christian.  I actually was born a Calvinist and didn’t know it.  You can read about it here. I wasn’t even a classical Scoffield / Darby dispensationalist which was the eschatological view that many of my friends in the Navigators held to.  I was Premil for a short time but I shortly became an Amil with a Positive bent when I started learning about the differences.  I have had a lot of growth over the past 33 years but not a lot of Theological shifting as some people experience.

Well now you all might have some understanding about why I have pursued this.  I also want you to know that I have not pursued these issues apart from counsel and apart from being under authority.  I keep close to my Elders and listen to them and I listened to the Leadership of the Purianboard who has placed a lot of trust in me as a Moderator.  I have not acted as a Lone Ranger who has been out to correct and purify the Church because I am right and everyone else is wrong.  I am a man under authority.  I am a sinful man who needs the counsel of my Elders and Leadership and I have tried to be faithful in obeying them.  They have had to reel me in a few times in the past few years also.  They have helped me to keep it between the lines the best they can and I am most grateful for them and their work.  I truly believe Hebrews 13:7, 17.  There is blessing in submission.

Heb 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

Heb 13:17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

In my estimation I found that the particular view of Republication that Popular Modern Reformed Teachers are holding to (Michael Horton, Bryan Estelle, David Van Drunen, R. Scott Clark, etc.) and their view of the Mosaic Covenant to be out of bounds.  It effects the doctrine of Christology (His Kingship and authority, Two Kingdom / Natural Law), Soteriology and how the Gospel is defined (ie. Justification is overemphasized and sanctification denied leading to a form of antinomianism possibly.), and the doctrine of Union with Christ has been debated due to this.

This teaching has a hermeneutic with fingers that reach into many different areas of theology.  So I have tried to understand it the best I can.  I am sure I still have much to learn.  So I will keep on trying.

Be Encouraged,

For the peace and Unity of the brothers.

Be Encouraged dear Elders and brothers in Christ,

Randy Martin Snyder

“Our object should not be to have scripture on our side but to be on the side of scripture; and however dear any sentiment may have become by being long entertained, so soon as it is seen to be contrary to the Bible, we must be prepared to abandon it without hesitation.”
William Symington

Stay out of the Culture Wars and get back to the Gospel?

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Ever been told that the Church needs to get out of the Culture Wars and get back to the Gospel?

Well, here is my answer to that.

I admit that I find the cultural engagement a place to preach the Gospel of the Kingdom of God. The Law has many good functions as people engage each other no matter what arena we contend in. From the Church, Mars Hill, all the way up to the Magistrates, God has given us a wonderful foundation where we can call all men to be reconciled to God and live at peace with him. Don’t forget that it was Christ who gave us the Decalogue which reveals God’s will, Love God and our neighbor. 

God is Love. But Love reproves wrong and perversion so that it can recover. To leave something or someone in a path of self destruction is not love. Therefore the word Repent is usually done with a lot of compassion and love for those who oppose themselves by their self-destructive lusts and behaviors.

Pastors and Christians who refuse to be involved with some of the issues in the “Culture Wars” should not be able to use the Gospel of the Kingdom of God as an excuse to not engage the world concerning its adversity to God’s will. The Culture Wars have eternal consequences.

As St. Paul noted, “How shall they hear if no one is sent.” After all we are the ones who are Christ’s Ambassadors. How shall they know if they are at enmity with God if no one brings that truth to them?  How shall the Christian in his station of life be challenged if he is not instructed on how to live out the Truth of the Kingdom of God in a world that opposes his King?  We can’t use the Gospel as an excuse to avoid the Culture Wars.  The World needs to be warned of the Wrath to Come.  The Christian needs to be warned about standing in a position that is opposed to God’s will.  Christ is the Mediator over all things.  Even over the peace of the Church.  We are called to be a light to the world.  We are to pray for all men in all stations of life so that Christ may be known and so that we may live holy lives in peace.

Pax Ecclesia.

Therefore don’t be ashamed of the Gospel of Christ for it is the power of God unto Salvation.  Romans 1:16

2Co 5:14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
2Co 5:15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
2Co 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.
2Co 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
2Co 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
2Co 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
2Co 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

2Ti 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
2Ti 4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
2Ti 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
2Ti 4:4 And they shall turn away their ears from the truth, and shall be turned unto fables.
2Ti 4:5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

1Ti 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
1Ti 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
1Ti 2:3 For this is good and acceptable in the sight of God our Saviour;
1Ti 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.
1Ti 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
1Ti 2:6 Who gave himself a ransom for all, to be testified in due time.

I particularly want to draw attention to St. Paul’s challenge and that that charge was to all men everywhere in this passage. It means all men from Magistrates on down to the poorest. Everywhere.

Act 17:24    God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
Act 17:25    Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
Act 17:26    And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
Act 17:27    That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
Act 17:28    For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
Act 17:29    Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.
Act 17:30    And the times of this ignorance God winked at; but now commandeth all men every where to repent:
Act 17:31    Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

The Covenant of Grace, The Sinaitic and the New

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The Covenant of Grace, The Sinaitic and the New
Drs. J van Gunderen and W. H. Velema
Concise Reformed Dogmatics pp. 548-550 P&R 2008

3. The Sinaitic Covenant.  We can say with Bavinck that the covenant with the fathers is the foundation and core of the Sinaitic covenant (R. D., 3.220).  God’s faithfulness toward the patriarchs is mentioned as the motive (Deut. 7:8).  There is continuity so that also the covenant with Israel bears the character of a covenant of Grace.  This is sufficiently clear from the words of Exodus 20:2, although in the phase of the history of the covenant there is a great emphasis on the observance of God’s commandments.

Sometimes the distinction between the covenant with Abraham and that with Israel at Sinai is almost turned into a contrast.  Thus it is said that although the latter is indeed not a covenant of works, it is presented in a form that is strongly reminiscent of a covenant of works (Aalders, 1939. 179).  We can object that the emphasis on what God demands from his people does not take us into the sphere of a covenant of works.  In Deuteronomy the central idea is that the people will keep the covenant.  Blessing and curse depend on this (Deut. 27-30), but it is the obligation to respond to God’s love that carries the covenant (see Deut. 6:4-5; 7:6-8; 30:19-20).  The Law is the torah, which plays a role within the covenant.  It provides the instruction that is required to make the people walk in the way of the covenant.  Just as Abraham is called to walk before God’s face when the Lord allies himself with him (Gen17.1), so the law that is given to Israel serves the covenant as a further explanation of the statement, “Walk before me and be thou perfect” (cf. Bavinck, R. D. 3.222).

4. In connection with the prophesies concern a new covenant or an eternal covenant, which God is about to establish with his people (Jer. 31:31-34; 32:37-41; Ezek. 37:24-28), the question arises whether this is a covenant other than the covenant made with Israel or whether we must think in terms of a renewal of the covenant.

Some theologians contrast the Sinaitic covenant with the new covenant.  The bond with the people of God in the covenant of Sinai is purely external and national, in the new covenant it is purely internal and spiritual.   Today we deal with the new covenant.  The members of the covenant are members of the invisible church , the living members of Christ (Aalders, 1939, 158f.).  An important conclusion is that covenant and election are quantitatively identical.  The number of covenant members is identical to the number of the elect.  Incidentally, the covenant appears to include illegitimate members, to whom also God has said that he establishes his covenant with them to be their God, but who refuse to acknowledge him as their God.  This can be interpreted as a breach of the covenant on their part (Aalders, 1939, 193,222).

According to Reiling, the prophecy of the new covenant implies that the old covenant no longer exists.  It has been breached by the people and there is nothing left to be restored or renewed.  The old covenant and the new covenant constitute the same covenant only to the extent that God remains himself.  As far as the covenant people are concerned, however, we must speak of two fundamentally different covenants. (J. Reiling, Verbond, oud en nieuto, 1976.111)

While Aalders, Reiling, and others emphasisze the discontinuity of the covenant with Israel and the new covenant, others point to continuity.  The distinction is not that the old covenant is only external and the new covenant internal.  This would constitute an essential difference.  It is disputed by L. H. Vander Meiden (1955.35).  The difference lies entirely in the area of the history of redemption (Wiskerke, 1955.174).

Regarding the relationship between the old (Sinaitic) covenant and the new covenant (Jer.31), we must keep in mind both the similarities and the distinctions between them.

  1. It is in essence one covenant of God with his people.  When the covenant first established with Abraham was subsequently ratified with Israel at Sinai, it retained the character of a covenant of grace.  Jeremiah 31 implies in a surprisingly new manner that God commits himself to extend his grace and faithfulness toward people who do not at all deserve it (cf. in this regard Jer. 31:32).  He renews his covenant with his people.
  2. The new covenant is none other than the old covenant.  The Law that is to be written in the hearts is the same law that was given earlier.  The all-encompassing promise (Jer. 31:33), “I…will be their God and they shall be my people,” is the same promise of Moses’ time (“I … will be your God, and ye shall be my people,” Lev. 26:12).  One may not infer from Jeremiah 31:33-34 that in earlier days the law was not yet written in the hearts or that there was then no forgiveness of sin and knowledge of the Lord.  This “internalization” (See F. Malaresta, Interiority and Covenant, 1978, 68-77) was already promised in the books of Moses (Deut. 30:6).  The Law was indeed written in the hearts of the godly, and the saints of God stood in the right relationship to him.
  3. The manner in which God deals with his people has not changed in the new covenant.  He grants promises such as those expressed in Jeremiah 31:31-34 not just to those who have been chosen to eternal life.  Just as those in Genesis 17 and Exodus 19, they are promises that require a believing response.
  4. There is nevertheless a clear progression in the history of the covenant, which is at the same time redemptive history.  “Behold, the days come, saith the LORD, that I will make a new covenant” (Jer. 31:31).  More blessings can be expected in the future.  In essence, what was granted under the old covenant is given to a fuller and richer extent under the new covenant.  Thus there is indeed a difference in degree (cf. Vander Meiden, 1955, 41).
  5. As far as the fulfillment of this prophecy is concerned, some place it after the exile, because the context refers to people returning (Jer. 31:23-25) and because they would then naturally be preoccupied with the law (cf. Neh. 9.38-10.31).  In our view the prophesies concerning the new covenant refer more to a new, enduring dispensation the covenant.  This new dispensation came when Christ completed his work as Mediator and when his Spirit was poured out (see Heb. 8:6-13; 2 Cor. 3:6).  Believers from among the Jewish people and from the nations of the world are proof that God fulfils his promise (cf. Rom. 9:24-26; 2 Cor. 6:16-18).  Thus the church of Christ represents the people of the new covenant. 

Law and Gospel in a Pastoral Context? What does that mean?

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The Westminster Confession of Faith chapter XVI.6,7

 VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully, which the will of God, revealed in the law, requireth to be done.

 The Grace of Law.  RSC

The question comes.

“I once heard someone say (or write) that the Law was also “graceful” because at least in this God’s case, He was letting His subjects know what was expected and wanted from them.”

I appreciate the intent of the sentiment. There are two problems here. First is the semantic problem. The English language is a little limited here. We use gift, grace, and favor, as synonyms. If we could distinguish “gift” from “grace” and “favor,” then we might be able to speak that way. What we need is a word that connotes something freely given that is isn’t necessarily saving and, in some cases is beneficial but not all. The word “benefit” does this.

The second problem is the pervasive and persistent problem that some Reformed and would-be Reformed folk have, in reacting to antinomianism, of conflating grace and law. This is the more serious.

Rather than speaking of the grace of the law, it would be better to speak as the Westminster Confession does. The Westminster divines (theologians) did not confess that the covenant of works was “a covenant of grace,” or “a covenant of favor,” nor did they say that God “graciously” instituted the covenant of works. Rather they said (7:1) that God established the covenant of works by “voluntary condescension.” In other words, rather than appealing to the nature of the law they appealed to God’s exercise of his free will.

WCF ch. 16 summarizes the Reformed doctrine of good works and there we do not find the law called a grace or gracious. Chapter 19 is devoted the the Law of God. If the confession is going to speak of the grace of the law anywhere, it would be there. Yet, in WCF 19.3, it says that God “was pleased to give to the people of Israel, as a church under age….” As in chapter 7, they appealed to traditional Reformed language concerning the will of God.

RSC

As I have noted before this is a problem with a hermeneutic that overly equates the Law with the Covenant of Works.  It is also problematic in the fact that Dr. Clark’s definition of grace is narrowly defined and neglects some of the old understandings of Grace.  I posted on that a while back.

https://rpcnacovenanter.wordpress.com/2013/08/23/what-is-grace-it-has-been-dumbed-down-by-modern-reformed-thought/

If you really want to get biblical, grace truly does more than what Dr. Clark neglects to understand.  Grace teaches us to deny ungodliness according to Titus 2:11,12  Dr. Clarks understanding of the Westminster is skewed in a few places because of his Law / Gospel hermeneutic.  Many have confronted his interpretation of Westminster Confession chapter 19 as he relates the Law to always be interpreted as synonomous with the Covenant of Works in this context.

What spurred me on to think of doing this blog was a recent Facebook post by a friend directing everyone to a Heidelblog encouraging us to think Pastorally when considering Law and Gospel.  In light of how he and others have used the term Pastoral, I have grown concerned about what it means to be Pastoral when considering the Law / Gospel distinctions.   In the blog post Law and Gospel in a Pastoral Context and by comments made in other places about preaching in light of understanding the distinctions between Law and Grace it seems to me that preaching and counseling pastorally means to magnify the doctrine of justification by faith alone in most situations.

The Post referenced above is not a bad post but I have some concerns about the context of being “Pastoral concerning Law and Grace” and some of the shortsightedness of the comments.  I might be incorrect but it seems that the implication to preach Pastorally and to counsel Pastorally means you magnify the doctrine of justification by faith alone at the expense of neglecting the full truth of what it means to be Pastoral according to the situation.  We have seen this problem recently in the antinomian debates. After all, the Law can not be connected to grace in anyway if they are to keep their dichotomous distinction.  Only the Law can command.  The Gospel is only a victory proclamation.  It never commands in their thinking.

Here is the first quote of the blog that I found rather strange to my ears.

“DATHENUS: Just as this is very comforting, so it also is certain and true. For this is what Paul is teaching us with these similar words, namely, that “by the deeds of the law no flesh shall justified in his sight: for by the law is knowledge of sin” (Rom. 3:20). Also, “Nay, I had not know sin, but by the law: for I had not known lust except the law had said, Thou shalt not covet” (Rom. 7:7; Exod. 20:17).

As summation, Paul points out that the law is our disciplinarian, or what which leads us to Christ, to be justified by faith. However, once we have come to faith, we are no longer under the disciplinarian guide.”

The quote, “However, once we have come to faith, we are no longer under the disciplinarian guide,” seems to be really off base and antinomian.  Sure we are not under the Law as a Covenant of Works but we are under it in a Gospel sense as the Law and Gospel do sweetly comply and we are still under the demand to obey it.  Note WCF 16.6,7 and 19.5,6. Does not what I have shown above prove the Law influences us to live Godly?  Does not the Grace of God teach us to deny ungodliness?  Titus 2:11,12 Thus the terminology “Grace of the Law” is not an unbiblical teaching.  The Law is a guide and influence upon the regenerate which God uses to discipline us by as we are to discipline our lives to be conformed in the image of Christ.

I have recently been noticing how some Profs. and Pastors are encouraged on how they should think about being Pastoral in their proclamation and distinctions (or dichotomy) concerning the doctrines of Law and Grace. In my estimation an over emphasis is given to the doctrine of justification by faith alone in this type of Pastoral Counseling sometimes. The problem with this type of thinking is that it can become unbalanced when an over emphasis on justification by faith alone is emphasized as being the Pastoral application. I agree that it is an important part of being Pastoral. But so is the confrontation that is needed when a person needs to repent or he will be cut off from the body of Christ. One dear old Mentor of mine challenged me in my very early days as a new Convert to memorize 1Corinthians 10:13.

1Co 10:13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
1Co 10:14 Wherefore, my dearly beloved, flee from idolatry.

Now tell me, was he not being Pastoral by telling me to live righteously in light of Galatians 6:7-9?

Gal 6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
Gal 6:8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
Gal 6:9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.

So when you hear someone mention to you that the Pastoral way of thinking as it concerns Law and Gospel has to do with justification by faith alone don’t neglect the fact that Pastoral preaching and counseling also warns and calls us to repentance. It also counsels us to think in terms of Paul’s words in Romans 6.

Pray and think pastorally.  Pray for wisdom about the situation.  Not everyone needs to be comforted about their salvation.  Some need to be concerned that they may not be found in the faith as Paul notes in 2 Corinthians 13:5.  Some of us need to be pastorally challenged to repent for our own good and for the good of the Church.  And that is gracious.

WCF 19.5,6

V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.

VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.

Trying to clarify my thoughts in light of G. Vos’ thoughts concerning the Mosaic Covenant

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Just some thoughts I am untangling in relationship to a blog Nick Batzig wrote on the Feeding on Christ blog.

Geerhardus Vos on the Mosaic Covenant and the Covenant of Grace

http://feedingonchrist.com/geerhardus-vos-mosaic-covenant-covenant-grace/

Here is the Vos quote that puzzles me a bit because of how I have come to understand the passages referenced in the quote.

“it also contains expressions that had reference specifically to Israel, and thus are not totally applicable to us (e.g., “that it may be well with you in the land that the Lord your God gives you”). But also, beyond the Decalogue, there is reference to the law as a demand of the covenant of works (e.g., Lev 18:5; Deut 27:26; 2 Cor 3:7, 9). It is for this reason that in the last cited passage, Paul calls the ministry of Moses a ministry of condemnation. This simply shows how the demand of the law comes more to the fore in this dispensation of the covenant of grace.” GV

For one thing Paul references the application of “be well with you in the land” and specifically brings this passage into the New Testament.

Eph 6:1 Children, obey your parents in the Lord: for this is right.
Eph 6:2 Honour thy father and mother; (which is the first commandment with promise;)
Eph 6:3 That it may be well with thee, and thou mayest live long on the earth. (in the land)

Concerning the Faith and Leviticus 18:5 passage, I believe Patrick Ramsey speaks well to that issue as I have referenced it many times before..
http://patrickspensees.wordpress.com/2011/08/09/pauls-use-of-lev-185-in-rom-105/

Paul’s Use of Lev. 18:5 in Rom. 10:5
Pastor Patrick Ramsey

The following is (I trust) a simple but not simplistic explanation of Paul’s use of Leviticus 18:5 in Romans 10:5.

In 9:30-10:5 Paul explained the reason the Jews did not attain righteousness even though they pursued it. They mistakenly pursued it by works (9:32). Hence, they stumbled over the stumbling stone (9:33). They sought to establish their own righteousness (10:3). Ignorant of the right way to righteousness, although they should have known better, they zealously pursued life on the basis of their own obedience to the law.

In Rom. 10:5 Paul describes this wrong way of pursuing life (righteousness) from the OT, namely Leviticus 18:5 (see also Neh. 9:29; Eze. 20:11, 13, 21): “For Moses writes about the righteousness that is based on law, that the person who does the commandments shall live by them.” Now the fact that Paul appeals to Moses to describe the wrong way, or if you will, the Pharisaical way of pursuing righteousness, is somewhat perplexing. As a result, this verse, along with its counterpart in Gal. 3, is quite controversial among commentators and theologians.

Here is the difficulty from three different perspectives. First, in 9:32, Paul had said that the law itself did not teach that righteousness was based on works or obedience to the law. The Jews pursued the law as if it led to righteousness. The Jews, as the NT says elsewhere, misread the OT. And yet Paul seems to be saying in vs. 5 that the OT did in fact teach and exhort the people to pursue life/righteousness by keeping the law. How then can Paul (or the rest of the NT) condemn the Pharisees for seeking righteousness by works if that is what Moses told them to do?

Second, in vs. 8 Paul will quote Deut. 30 and later on he will cite Isaiah and Joel in direct contrast to Lev. 18:5 to describe the right way to find life and righteousness. So then it would seem that Paul pits Moses against Moses and the OT against the OT.

Third, the context of Lev. 18:5 doesn’t seem to support the way Paul uses it in Rom. 10:5. Moses exhorts Israel to keep God’s commandments in the context of redemption and covenant. Verses 1-3 highlight the point that Israel already belongs to God as his redeemed people. These verses are very similar to the prologue to the Ten Commandments, which teaches that salvation precedes obedience. God didn’t give Israel the law so that they might be saved. He saves them so that they might keep the law. In short, the context of Lev. 18:5 speaks against the idea that it teaches legalism or a work-based righteousness. Yet, that is how Paul is using this verse!

Now some have sought to solve this difficulty by saying that there is no actual contrast between verses 5 and 6. The “but” of vs. 6 should be translated “and.” The problem with this, however, is that it doesn’t fit the context of Paul’s argument. The apostle, beginning in 9:30 is contrasting two ways of seeking righteousness—works and faith—and this contrast clearly continues in vs. 5. This is confirmed by the fact that Paul speaks of works righteousness or righteousness based on law elsewhere (Gal. 3; Phil. 3:9) in a negative way.

So then how are we to understand what Paul is saying in vs. 5 (and in Gal. 3)? Well, Paul is citing Lev. 18:5 according to how it was understood by the Jews of his day; and no doubt how he understood it before his conversion. The Jews of Paul’s day saw obedience to the law (which included laws pertaining to the atonement of sins) as the source of life and as the basis of salvation. Keeping the law was the stairway to heaven. The way to have your sins forgiven and to be accepted by God was to observe the law. Lev. 18:5 provided biblical support for this Pharisaical position. And it is not hard to see why they would appeal to this verse since it says that the person who does the commandments shall live by them.

In Rom. 10:6ff Paul refutes this works-based righteousness position including the Jewish appeal to Lev. 18:5. Now he doesn’t do it in the way you or I might think of doing it. We might tend to respond to the Pharisee and say: “Look, you have completely misunderstood what Moses is saying in Lev. 18:5. The specific and general context of that verse indicates that your interpretation is incorrect…” Instead, Paul uses a technique that was quite common in his day. He counters their interpretation of Lev. 18:5 by citing another passage: Deut. 30:12-14. In other words, Paul is saying that Deut. 30 demonstrates that the Jewish understanding of Lev. 18:5 is incorrect. We of course sometimes use this type of argument today. For example, some people today appeal to James 2 to prove that we need to obey the law in order to be justified. One way to disprove that interpretation would be to cite Paul in Romans or Galatians. So Paul is not pitting Moses against Moses in vv. 5-6 or saying that Moses taught salvation by works. Rather the apostle is using one Mosaic passage to prove that the legalistic interpretation of another Mosaic passage is wrong.

Patrick Ramsey

Concerning the 2 Corinthians 3 passage I wrote this.

In light of the passage mentioned in 2 Corinthians 3, which calls the Old an administration of Death, one must also read the prior passages to understand in what context St. Paul is referring to the Mosaic Covenant.

(2Co 2:14) Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
(2Co 2:15) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
(2Co 2:16) To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
(2Co 2:17) For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Christ and the Gospel were Preached in Moses and the Old Testament. In fact Jesus said as much as did the author of Hebrews.

(Luk 24:27) And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

(Joh 5:46) For had ye believed Moses, ye would have believed me: for he wrote of me.
(Joh 5:47) But if ye believe not his writings, how shall ye believe my words?

(Heb 4:2) For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
(Heb 4:3) For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

The Mosaic was an administration of death the same way the New Covenant is to those who seek to turn the New Covenant into a Covenant of Works. We are so inclined to stumble because we will not believe Moses or Christ. We naturally tend to corrupt the Word of God and the Covenant of Grace by wanting to add our works into our justification before God. In doing so we are refusing the Cornerstone and Saviour. We become like those that Paul is speaking about, “to one they [Paul and the Apostles] are a savour of death unto death.” And how is to be considered that Paul and the Church is a savour unto death? They are because the corrupters of the word of God do what St. Paul says he doesn’t do in the proceeding verse, “For we are not as those who corrupt the Word of God.” Those who corrupt the word are rejecting the Chief Cornerstone and depending upon their works or acts that contribute to their justification. The book of Galatians, Romans, and Hebrews have warnings and correctives for those who corrupt the word. But when they reject the truth they fall deeper into death. Even St. Paul acknowledged that the Law didn’t kill him. He was already dead and discovered it.  That is one of the purposes of the Law.  That purpose is to reveal sin and death.  .As Paul noted earlier in the letter to the Romans death came upon all men by sin and Adam.

Rom 7:13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Rom 7:14 For we know that the law is spiritual: but I am carnal, sold under sin.

Note James Durham here on the Mosaic Covenant and how God intended the reception to be in light of how it was turned into something God didn’t intend. https://rpcnacovenanter.wordpress.com/2012/09/01/taken-frompract/

“3. [We would] distinguish between God’s intention in giving and the believers in Israel, their making use of this law; and the carnal multitude among that people, their way of receiving it, and corrupt abusing it contrary to the Lord’s mind. In the first sense, it was a covenant of grace. In the second it turned to be a covenant of works to them. And therefore it is that the Lord rejects (as we may see, Isa. 1:13; 66:2-3; Jer. 7:22) their sacrifices and services as not commanded, because rested on by them, to the prejudice of grace, and contrary to the strain and scope of this law complexly considered.”
James Durham Practical Exposition of the Ten Commandments p. 55

Most of this has been taken from this blog I wrote in Sept of 2012.
https://rpcnacovenanter.wordpress.com/2012/09/14/the-mosaic-covenant-same-in-substance-as-the-new/

As far as the Deuteronomy 27:26 passage I leave you with these examples. The man in 1 Cor 5 who was delivered to Satan and the removal of the Candlestick in Revelation 2.  There are various New Testament passages also that contain strong warnings such as in 1 Cor. 10, 11; Hebrews 2-4, 6, 10, 12; 2 Peter 2; Jude; and Revelation 2-3.

Vos can’t be right about everything. I do appreciate a lot what I have seen of Vos as others have written about him.  I loved Rich Barcellos’ book ‘The Family Tree of Reformed Biblical Theology‘ so much I read it two times in a row. I admit that I haven’t read much of Vos.  I will be getting his Biblical Theology book as it is now being published in hardcover by Banner of Truth.  Nick Batzig asked me if I had the Logos edition of Vos’ Reformed Dogmatics.  I can’t afford much of anything from Logos.  I am still using E-Sword.  It is more fitting to my wallet.  Nick told me through a message I need to read the fuller context.  He admonished me to read Vos on the Mosaic Covenant in his section on the Covenant of Grace.  

One thing that I wonder is why these guys who want to teach the new paradigm of Republication of the Covenant of Works in the Mosaic Covenant, why they don’t want to reference or deal with the Divines who spoke clearly on this subject and contended that the Mosaic Covenant was purely an Administration of the Covenant of Grace as is stated in the Westminster Confession of Faith and as is proven by a lot of the following site’s references. (https://sites.google.com/site/themosaiccovenant/). I believe Vos holds to the view of the majority of the old Divines but this section’s nuances seem a bit confusing to me.  It won’t be the last time something written is confusing to me.  I probably just don’t understand the nuances myself.  But I am trying.

Just my humble opinion.

I actually found this blog by Michael Lynch (PhD student with Richard Muller) to be encouraging in light of what is going on in today’s atmosphere

Vos, Republication, and the Mosaic Covenant.  by Michael Lynch

Here are three paragraphs from it.

The Orthodox Presbyterian Church, of which I am a member, just approved to form a study committee to investigate the role of the Mosaic covenant in the economy of the covenants.  The particular view at question is the republication of the covenant of works in the Mosaic covenant.  It should be noted that the Westminster confession of faith itself teaches (cf. WCFXIX, 1 and 2) material republication–i.e., that God republished the law, which God gave Adam under the covenant of life or works, in the Mosaic economy.   However, the question at hand is not whether the law was republished in the Mosaic economy (or under the new covenant!), but whether the Mosaic covenant, as a covenant, was established or given as a covenant of works (even if, under the broader context of the covenant of grace).  In light of this discussion, I want to revisit Geerhardus Vos and his discussion of the Mosaic economy as expressed in his Biblical Theology….

…This typology is crucial to understanding the role of the law in the Mosaic administration. Vos argues that from “the function of the theocracy” in its typological significance, “we may learn what was the function of the law.”[9] At the outset of his section on “the function of the law” inBiblical Theology, Vos states that it is of “utmost importance” to distinguish between the law’s original function and the subsequent interpretations of the function of the law in later periods.[10] So, one must not impute the “pharisaical philosophy” found for instance in Paul’s opponents. This interpretation of the law asserted “that the law was intended, on the principle of merit, to enable Israel to earn the blessedness of the world to come.”[11] Vos recognizes that Paul, and even the Pentateuch itself, sometimes appear to be teaching such a “pharisaical philosophy.”[12] However, in fact they do not, for “the law was given after the redemption of Israel from Egypt had been accomplished, and the people had already entered upon the enjoyment of many of the blessings of the berith.”[13]

In summary, Vos’s understanding of the Mosaic covenant is in line with confessional Reformed theology when he argues that the Mosaic administration and the law in particular, is grounded in the covenant of grace. The Mosaic economy is not a republication of the covenant of works where Israel merited the blessings or merited the continuation of the blessings. Rather, Israel typifying the NT church and the promised land typifying the New Heavens-New Earth, demanded an “appropriateness of expression” that Israel should “trust and obey” and meet the condition of the covenant of grace. As soon as the nation as whole apostatized, Israel was sent into exile. Although the Mosaic covenant (and thus the covenant of grace) was broken by Israel, God did not break his ratified promise to be a God to his people. Because the Mosaic covenant, like all OT covenants, was grounded upon God’s immutable ratification, God could not forget his covenant. For Vos, this is why the Mosaic covenant, though broken by Israel, is not the end of redemptive history. The old covenant, the Mosaic administration, awaited the full-flowering of God’s dealing with his people, which finds its telos in the new covenant.

Kline’s Reactionary Theology

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Kline’s Reactionary Theology

 

This is a portion taken from a paper written by three OPC Ministers who were taught at Westminster Seminary California.  This portion explains reasons why they believe Professor Meredith Kline adopted some of the doctrines he did concerning a Republication not only of the Law but of a Covenant of Works in the Mosaic Covenant.  In this portion they explain as does the book ‘The Law is Not of Faith’ (a book written by multiple authors) in Kline’s thought that Israel is to be considered a Corporate Type of Adam.  Is this the historical Reformed position?  It is something we need to figure out and decide.  Does this teaching protect the doctrine of Sola Fide as some desire?  You can decide for yourself.

The original booklet can be purchased from a link posted here.

https://rpcnacovenanter.wordpress.com/2014/07/15/moses-and-merit/

Kline’s Reactionary Theology

pp. 19-24
As noted above, Kline and the authors of TLNF are correct to point to dangerous imbalances in the theology of Norman Shepherd and FV. But is it possible that even as Shepherd and FV represented a pendulum swing away from the WCF in one direction, Kline’s reaction to it might constitute a swing in another? We may identify three components of Kline’s teaching and writings intended to counteract the teaching of Shepherd and FV. In our view, these components also swing wide of the plumb line of the Westminster Standards.

1. Disagreement with Voluntary Condescension

In light of these controversies, Kline spoke of redefining the concept of grace to preserve the meritorious character of the covenant of works. Instead of the traditional Augustinian definition of grace as “unmerited favor,” Kline proposed viewing grace more strictly as “demerited favor” (i. e., favor granted after man’s fall in spite of demerit). He also questioned the Westminster Confession of Faith 7:1, which speaks of God’s voluntary condescension to make a covenant with Adam. (He told faculty members, including Robert Strimple in a private conversation, that he took a personal exception to that particular wording of WCF 7:1 [See Strimple, “WCF,” p. 8].) Since Murray and Shepherd spoke of gracious elements in God’s relationship with man before the fall, Kline did not want to use vocabulary like God’s goodnesskindness, or even condescension in entering into the covenant of works with Adam. Kline finally settled on speaking about God’s benevolence, but not in the context of the doctrine of God’s voluntary condescension (as outlined in WCF 7:1). Instead of referring to the necessity of God’s condescension in establishing the covenant with its reward of eternal life, he sees the bestowal of the reward of the covenant as “an aspect of God’s creational love.” He sought to guard the attainment of the reward as “a matter of works” in distinction from grace (Kingdom Prologue [2000], p. 112). As we will explore later in Part 2, this is the result of the conflation of creation and covenant in Kline’s system, which leads to the squeezing out of God’s voluntary condescension, and a recasting of the covenantal formulation of the Westminster Standards.

2. Israel as a Corporate Typological Adam with a Merit-Based Probation

As Kline reacted to Shepherd’s theology, he sought to demonstrate that the works principle was foundational to all of the divine covenants, and therefore, shut the door once and for all “to the sweeping denial of the operation of the works principle anywhere in the divine government” (Kingdom Prologue [2000], p. 108). One of the ways to do this is by comparing the two Adams, which is typical and necessary in Reformed covenant theology. If Christ’s mission is to prevail where the first Adam failed, then “Adam, like Christ, must have been placed under a covenant of works” (Kingdom Prologue [2000], p. 110)In the standard Reformed view of Romans 5, we understand that Paul draws a comparison between the obedience of the two Adams as the respective covenant heads of the covenant of works and covenant of grace: “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men” (Rom. 5:18).

But Kline does not stop with the comparison between the two Adams. He goes on to make Israel something of another “Adam figure” that he believes will fortify the two- Adam doctrine.

Likewise, the identification of God’s old covenant with Israel as one of works points to the works nature of the creational covenant. Here we can only state a conclusion that the study of biblical evidence would substantiate, but the significant point is that the old covenant with Israel, though it was something more, was also a re-enactment (with necessary adjustments) of mankind’s probation – and fall. It was as the true Israel, born under the law, that Christ was the second Adam. This means that the covenant with the first Adam, like the typological Israelite re-enactment of it, would have been a covenant of law in the sense of works, the antithesis of the grace-promise-faith principle (Kingdom Prologue [2000], p. 110).

Professor Kline taught that because the covenant with Israel provides the context for a historical re-enactment of the probation of the first Adam, it also republishes the covenant of works. The works principle in the Mosaic covenant would therefore provide additional evidence against Shepherd that Adam was in a covenant governed by the works principleIn other words, if it can be shown that Old Testament Israel was under a national works principle, then it is impossible to deny that Adam was under a works principle. The Mosaic covenant is designed to show that corporate Israel’s relationship to God is a re- enactment of Adam’s probation and fall. This retrospective reasoning going from Israel’s situation back to Adam’s would demonstrate that “there can be no a priori objection to the standard view of the original Edenic order as a covenant of works” (Kingdom Prologue [2000], p. 110). This also means, however, that the Mosaic covenant’s essential nature can no longer be characterized as a covenant of grace in Kline’s formulation (contrary to WCF 7:3). Instead, it corresponds to the nature of the Adamic covenant. In Kline’s words again, both the Adamic as well as the old covenant with Israel “would have been a covenant of law in the sense of works, the antithesis of the grace-promise-faith principle” (Kingdom Prologue [2000], p. 110)Thus, Kline taught that Israel was placed under a situation analogous to that of Adam, in which they were required to “maintain the necessary meritorious obedience” (Kingdom Prologue [2000], p. 109).

3. Israel’s Meritorious Works as Typological of Christ’s Obedience

Since Kline was seeking to show the importance of the republication view, in contrast to Shepherd’s covenant formulation, he continued to draw a line of continuity from the obedience of Adam through Israel, to Christ. In this way, Israel’s probation was not only a “re-enactment” of Adam’s, but also served as a type of the obedience of Christ. In Kline’s system, the works principle operating in Israel under Moses thus illustrates and anticipates the necessity of the imputation of Christ’s meritorious active obedience. For Kline, the works arrangement under which Christ is placed as Mediator only makes sense in connection with Israel’s works arrangement. This point is affirmed and explained in the following way.

It was therefore expedient, if not necessary, that Christ appear within a covenant order which, like the covenant with the first Adam, was governed by the works principle (cf. Gal. 4:4). The typal kingdom of the old covenant was precisely that. Within the limitations of the fallen world and with modifications peculiar to the redemptive process, the old theocratic kingdom was a reproduction of the original covenantal order. Israel as the theocratic nation was mankind stationed once again in a paradise-sanctuary, under probation in a covenant of works. In the context of that situation, the Incarnation event was legible; apart from it the meaning of the appearing and ministry of the Son of Man would hardly have been perspicuous (Kingdom Prologue [2000], p. 352).

… Thus, in addition to calling attention to the probationary aspect of Jesus’ mission, the works principle that governed the Israelite kingdom acted as a schoolmaster for Israel, convicting of sin and total inability to satisfy the Lord’s righteous demands and thereby driving the sinner to the grace of God offered in the underlying gospel promises of the Abrahamic Covenant (Kingdom Prologue [2000], p. 353).

In this way, by looking forward to Christ and backwards to Adam, Kline underscored the continuity of the works principle in redemptive history. It runs not only from Adam to Christ, but also through corporate Israel in between. We may thus modify the familiar slogan about federal headship in this way: “Where Adam and Israel failed, Christ prevailed.” In effect, there are now three Adams in redemptive history, with Israel’s meritorious works arrangement now functioning along with the first Adam’s, as precursors to the meritorious work of Christ. Kline thus taught that the works principle in Israel served to show the need for the active obedience of Christ to merit the reward of life. Whereas Israel once sought to merit its retention of the typological reward— temporal life in the land—now Christ has come to merit eschatological life.

In sum, this distinctive element of Kline’s Republication Paradigm is thus viewed as undergirding the doctrine of justification against the teaching of Shepherd and Federal Vision. It does this by showing that Israel serves as a type of Christ, as she both re-enacts Adam’s history and pre-enacts the merit-paradigm under which Christ is placed. Kline seeks to show unequivocally that the need for the imputation of the active obedience of Christ is anticipated in the Mosaic covenant in the “typological” and “pedagogical” works principle in the life of the nation of Israel (see following diagram).

Adam Israel Christ
Obedience Typological Obedience Active Obedience

According to Kline’s republication teaching, the failure to view the Mosaic covenant as a merit-based probation has serious consequences. For Kline, the works principle in Israel becomes a key plank for the doctrines of the covenant of works and Christ’s active obedience. Since Kline integrally links the Adamic and Mosaic covenants by way of a meritorious works principle, a modification of the latter would (in his system) lead to a necessary modification of the former. Kline is thus seeking to guard against Shepherd’s formulation of a gracious covenant with Adam. This explains (in part) the zeal with which Kline and other proponents have promulgated and defended the doctrine of republication. It is just as TLNF put it: “In short, the doctrine of republication is integrally connected to the doctrine of justification” (TLNF, p. 19).

Kline Is the Source of the Republication View in TLNF

In spite of the book’s claims to the contrary, we believe (with several reviewers of TLNF) that the Republication Paradigm was not the predominant view in the history of Reformed covenant theology. There are certainly those in the Reformed tradition who speak of the Mosaic covenant as reflecting aspects of the original covenant of works with Adam. But even these are quite different from the view proposed by Kline, which isolates the works element to the temporal arena and describes Israel’s obedience (and other Old Testament figures) as possessing a “meritorious” character. We also believe it is unfair that John Murray has been made the scapegoat who shoulders the blame for the errors of Norman Shepherd, as well as for any resistance with which the republication view is met. Although we acknowledge that certain points of similarity between the covenant of works and the Mosaic covenant can be found in previous writers, none of them argue a works-merit formula for Israel as a “corporate Adam”, as Kline and his disciples propose. Instead, in our view, the evidence shows that Meredith Kline is the architect of the contemporary Republication Paradigm described above. Kline was responding to a modern theological debate and discussion about the covenants, and his views are now being advocated by the authors of TLNF and other adherents of the republication doctrine. The present writers agree with the point Cornel Venema makes in his review.

First, the stimulus and source for this understanding of the typology of the Mosaic covenant is undoubtedly the biblical-theological formulations of Meredith Kline. In the writings of Reformed theologians in what I have termed the “formative” period of the formulation of covenant theology, the language of a “works principle” in the Mosaic economy is not found. However, this language is frequently employed by Meredith Kline in his biblical theology of the covenants of works and of grace, and it is evident that Kline’s formulations lie behind those of several of the authors of The Law is Not of Faith. The idea that the covenant of works was republished “in some sense” is a significant part of Kline’s understanding of the distinctive nature of the Mosaic economy (“The Mosaic Covenant: A ‘Republication’ of the Covenant of Works?” Mid-America Journal of Theology 21 [2010]: 89).

Thus, it is our belief that in the republication teaching presented in TLNF, we see the evidence of a pendulum swing in reaction to Norman Shepherd’s modern formulations of covenant theology.8

The Faithful Plumb Line of the Westminster Confession of Faith

On the one hand, Shepherd’s teaching led to a pendulum swing away from the Westminster Standards by rejecting the covenant of works. In its place, he recast the covenant of grace as a monocovenantal enshrinement of the gracious condition of covenant faithfulness from creation to consummation. This condition was imposed upon all alike, from Adam and his descendants, to Christ and all who are united to him by faith. This has led to serious doctrinal errors, especially regarding justification. We are grateful for how the authors of TLNF joined many others in the church in sorting out a number of these errors.

On the other hand, the Republication Paradigm of Kline and the authors of TLNF has led to a pendulum swing away from the Westminster Standards in the opposite direction. This has occurred by bringing meritorious human works into the covenant of grace after the fall (i.e., in the Mosaic covenant). It is laudable that the proponents of the doctrine of republication passionately reject the mixture of faith and works in the covenant with Adam against Shepherd. Nevertheless, it is of equal concern that a similar mixture of individual faith and national works are brought into the covenant with Moses after the fall (see following diagram).

Adam

Israel

Christ

Perfect Obedience Imperfect National Obedience Perfect Obedience

What is more, these (imperfect) works after the fall are said to be operating within a paradigm where a group of fallen sinners can merit or extract a blessing from God. In Kline’s writings, meritorious works become possible for other post-fall Old Testament figures prior to the Mosaic covenant (as we will see in Part 2). How can this be? We believe the concept of merit that lies behind the Klinean republication teaching raises serious doctrinal concerns. When evaluated against the measuring line of our Confession and other Reformed creeds, additional questions and concerns about the republication view emerge. We will address these concerns in the remainder of this booklet.

The result of the controversy surrounding the Shepherd-FV theology, was the establishment of an OPC study committee on justification. Their report has helped the church clarify these issues in light of Scripture and the system of doctrine contained in the Westminster Standards. We believe the republication doctrine similarly leads to imprecise theological formulations, as well as the redefinition of established Reformed concepts (as we will consider in Part 3). This, in turn, leads to confusion. Our hope and belief, therefore, is that our presbytery will overture the general assembly of the OPC to establish a study committee to examine and consider this contemporary controversy.

Conclusion of Part 1

We need not fall prey to the confusion caused by the formulations of Shepherd and FV on the one side, nor those of Kline and the Republication Paradigm on the other. The Westminster Standards (and other Reformed creeds) embody the consensus formulations of historic Reformed theology. This plumb line has served as a faithful standard for faith and life for hundreds of years. More importantly, our church embraces the Westminster Standards as containing the system of doctrine taught in the holy Scriptures. Indeed, we may be assured that our confidence in our Reformed creeds is well-placed. They are proven guides and reliable signposts in navigating a Biblically sound course among many potential deviations.

 (8) Additionally, the recent work of James T. Dennison, Jr. (which has resulted in the publication of Reformed Confessions of the 16th and 17th Centuries in English Translation, Vols. 1-3 [1523-1599]; Vol. 4 [1603-1609] forthcoming), demonstrates that the Republication Paradigm of a typological works-merit covenant with Israel as a “corporate Adam” in the Mosaic era, is not found in any of the more than 125 Reformed confessions of the 16th and 17th centuries.

Part 2 Intro
Redefining Merit: The Klinean Paradigm Shift

In Part 1, we spoke of a “Republication Paradigm” that differs in important respects from the Westminster Confession of Faith. We argued that these differences were the result of a pendulum swing against the paradigm of Norman Shepherd. In Part 2, we will seek to show how this pendulum swing resulted in a redefinition of the traditional concept of merit. This redefinition was first applied to the notion of Adamic merit in the original covenant of works. In the development of Kline’s teaching, it also came to undergird and shape Israel’s “typological merit” in the republication of the covenant of works under Moses.

Our purpose in this section is to demonstrate that the Republication Paradigm and the Westminster Confession of Faith represent two different conceptions of “merit.” One of the most significant differences between the two positions is the way in which the Republication Paradigm affirms merit for Old Testament figures after the fall. Clear examples of this can be found in the writings of Professor Kline and other contemporary authors. The difference between this view and the traditional position cannot be more striking. The traditional view rejects any possibility for merit on the part of sinful man, in any sense, after the fall. The Republication Paradigm affirms that a type of merit is possible on the part of fallen man.

What is at the root of these differences between historic Reformed theology (as expressed in the Confession) and the republication formulation? To answer this question, we must first speak about the different ways in which the term “merit” is being used (Ch.5). Then we will seek to explain how the Republication Paradigm is a system that defines merit in a particular way, in contrast to the Confession’s earlier definition of merit (Chs. 6-7). Finally, we will consider how the reformulation of merit is connected to the Mosaic covenant, as it was separated into two levels in Kline’s system. On the one hand, there was the grace level for the eternal salvation of the individual. On the other hand, there was a national, meritorious-works level for the retention of temporal earthly blessings (Ch. 8).0

Further, it is our belief that this redefinition of merit is not an isolated modification that leaves the broader Reformed system of doctrine unaffected. Instead, this new conception of merit has paradigmatic implications which significantly modify other key doctrines. This will be taken up in Part 3.

To read the rest you will have to purchase the book.
https://rpcnacovenanter.wordpress.com/2014/07/15/moses-and-merit/

Or you can listen to them speak about this topic on You Tube.

I also recommend you read a follow up concerning Kline, Creation, Condescension, and Covenant Merit which I posted after this.

https://rpcnacovenanter.wordpress.com/2014/07/22/creation-condescension-and-redefinition-of-covenant-merit/

And here also.

https://rpcnacovenanter.wordpress.com/2014/08/14/creation-and-covenant-recast-and-collapsed-together/

WESTMINSTER CONFESSION OF FAITH: WAS THE MOSAIC
COVENANT A REPUBLICATION OF THE COVENANT OF
WORKS?
By Robert B. Strimple

 http://tinyurl.com/q7ftuq5

http://patrickspensees.wordpress.com/2013/11/22/typology-and-republication/

Report on the Overture presented by the PNW OPC on the issue of Republication

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http://opc.org/GA/81st_GA_rpt.html#Mon

Here are portions from a report concerning the 81st General Assembly Overture on the Mosaic Covenant and Republication put forth by the Presbytery of the Northwest OPC.

The 81st General Assembly by Daniel F. Patterson

Overture from the Presbytery of the Northwest

An overture was brought to the assembly by the Presbytery of the Northwest (PNW) asking the assembly to establish a study committee to examine and give its advice as to whether and in which particular sense the concept of the Mosaic Covenant as a republication of the Adamic Covenant is consistent with the doctrinal system taught in the confessional standards of the Orthodox Presbyterian Church.

One of the representatives for the PNW, the Rev. Randy Bergquist, was granted 30 minutes to present the reasons for the overture, in which he outlined the history and context that lead them to bring the overture.

After the presentation by the representatives of the PNW, the advisory committee recommended that the overture be denied. A substitute motion was then made, namely, that the General Assembly grant the overture from the PNW. The assembly took quite a bit of time debating whether to substitute before running up against the order of the day, the morning break, at 10:15 a.m.

Continuation of the Consideration of the Overture from the PNW

After the address by Dr. Duncan, there was discussion regarding parliamentary procedure and it was determined that the question on the floor was, “Shall we grant the overture from the PNW?”

A substitute motion was then made to request the assembly’s Committee on Ecumenicity and Interchurch Relations (CEIR) to recommend to the 40th (2014) meeting of the National Association of Presbyterian and Reformed Council (NAPARC) that NAPARC call a conference on the confessional implications of republication, to which member churches are invited to send speakers, and authorize the CEIR to accept, on behalf of the OPC, the designation as the member church responsible to convene such conference.

After lengthy debate, a motion was made to postpone definitely the consideration of the substitute until the question of a visitation committee to the PNW was decided. This motion was passed by the assembly.

The advisory committee then brought a recommendation to the assembly that the assembly erect a committee of three presbyters, to be appointed by the moderator, to meet as soon as possible with the PNW and concerned parties within it to assist the presbytery in dealing with matters that divide it and to promote reconciliation.

Before the recommendation by the advisory committee was considered, the assembly came to the order of the day, our morning devotion and lunch break.

Continued Consideration of the Overture from the PNW

The assembly reconvened at 1:30 p.m. with the singing of “Holy, Holy, Holy” and prayer by elder John Terpstra of Providence Presbyterian Church, Austin, Texas.

The assembly took up the recommendation of the advisory committee to form a visitation committee. A substitute motion was then made to better reflect the urgency of the request and also require that the visit from committee wait until the PNW has officially asked for help. This motion was amended to reflect a different composition of the committee (three ministers and/or ruling elders). It passed. The substitute motion was then passed by the assembly. It then became the main motion before the assembly. This motion was then amended to reflect that the visitation committee should be tasked to assist the already existing republication committee in the presbytery. This amendment was defeated.

Following these various substitutions and amendments, the assembly approved the formation of a visitation committee.

With this question decided the assembly took up the consideration of the referral of the substitute motion regarding a NAPARC committee to the Committee on Ecumenicity and Interchurch Relations. The motion to refer failed.

The assembly then took up the debate regarding the substitute motion, which was to request CEIR to recommend to the 40th (2014) meeting of NAPARC that NAPARC call a conference on the confessional implications of republication.

There was a motion to table this substitute. The motion to table the substitute passed.

Since the motion to table passed, the assembly took up the consideration of the overture of the PNW to form a study committee on republication.

A motion was then made that the overture be referred to the newly formed visitation committee and that this visitation committee report back to the 82nd General Assembly.

After considerable debate, the motion to refer the overture of the PNW to the visitation committee failed.

The overture was once again before the assembly. In review, the overture requests that the GA establish a study committee to examine and give its advice as to whether and in which particular senses the concept of the Mosaic Covenant as a republication of the Adamic Covenant is consistent with the doctrinal system taught in the confessional standards of the Orthodox Presbyterian Church.

At 3:15 p.m. the time for the afternoon break arrived and the assembly recessed.

Continued Consideration of PNW Overture

The assembly reconvened with the singing of “Let All Things Now Living” and prayer by the Rev. David Graves, pastor of Trinity OPC, Franklin, Pennsylvania.

The question of the overture from the PNW was once again before the assembly. After much debate, and a call for division, the overture was granted by a vote of 83–53.

Election of the Study Committee for the Issue of Republication

Have given the assembly time to consider nominees for the committee to study the doctrine of republication, elections were held.

The study committee will consist of five men. Sixteen men were nominated. The following men were elected: the Revs. Craig Troxel, Chad Van Dixhoorn, Bryan Estelle, Benjamin Swinburnson and Lane Tipton.