Wednesday, February 25, 2009

The New Covenant Economy of the Holy Spirit

INTRO
The following preface is not original. I am not its author though I have modified its content just slightly when appropriate. When I conclude this preface I will give you an opportunity to tell me who wrote it.

Pentecost: the law of the Spirit

(The Kingdom Rule established by Christ through his Holy Spirit)

The descent of the Holy Spirit on Pentecost Day is the definitive completion of the revelation of Jesus Christ and the full realization of the announcements of the Old Testament fathers, especially those of the Prophets Jeremiah and Ezekiel, concerning a new, future covenant which God would establish with man in Christ and an "outpouring" of God's Spirit "on all mankind" (Joel 2:28).

Joe 2:28-32
"And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. (29) Even on the male and female servants in those days I will pour out my Spirit. (30) "And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. (31) The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes. (32) And it shall come to pass that everyone who calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls.

However, this also means a new inscription of God’s law "in the depths" of man’s "being", or, as the prophet says, in the "heart" (cf. Jer 31:33). Thus we have a "new law", or a "law of the Spirit", which we must now consider for a more complete understanding of the mystery of the Paraclete.

Jer 31:33-34
"Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, (32) not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. (33) But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. (34) And no longer shall each one teach his neighbor and each his brother, saying, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more."

The Old Covenant between the Lord-God and the people of Israel was established by means of the theophany of Sinai, was based on the Law. At its center we find the Decalogue. The Lord exhorts his people to observe the commandments:

"If you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to the a kingdom of priests and holy nation" (Ex 9:5-6).

Since that covenant had not been faithfully kept, God announces through the prophets that he will establish a new covenant:

"This is the covenant which I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it upon their hearts".

These words of Jeremiah, are joined to the promise:

"and I will be their God, and they shall be my people" (Jer 31:33).


The law of love for God and neighbor

(Understanding the Rule by which we live in the Kingdom)

Therefore the new (future) Covenant announced by the prophets was to be established by means of a radical change in man’s relationship with God and his law. Instead of being an external rule, written on tablets of stone, the (new) Law was to become, thanks to the action of the Holy Spirit on man’s heart, an interior guideline, established "in the depths of man’s being".
According to the Gospel, this (new) Law is summarized in the commandment of love for God and neighbour.

When Jesus states that "on these two commandments depend all the law and the prophets" (Mt 22:40), he makes it clear that they are already contained in the Old Testament (cf. Deut 6:5; Lev 19:18).

Love for God is "the great and first commandment";

love for our neighbour is "the second (which) is like the first" (Mt 22:37-39).

It is also a condition for observing the first:

"for he who loves his neighbour has fulfilled the law" (Rom 13:8).

The commandment of love for God and neighbour, the essence of the new Law established by Christ by word and example (even to giving "his life for his friends": cf. Jn 15: 13), is "written" in our hearts by the Holy Spirit. For this reason it becomes the "law of the Spirit".

As the Apostle writes to the Corinthians:

"You show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts" (2 Cor 3:3).
Therefore the Law of the Spirit is man’s interior imperative, rather, it is the same Holy Spirit who thus becomes man’s teacher and guide in the depths of his heart.

A law thus understood is far removed from every form of external constraint to which man may be subjected in his actions. The law of the Gospel, contained in the word and confirmed by the life and death of Christ, consists in a divine revelation which includes the fullness of the truth about the good of human actions, and at the same time heals and perfects man’s inner freedom, as Paul writes:

"The law of the Spirit of life in Christ Jesus has set me free from the law of sin and death" (Rom 8:2).

According to the Apostle, the Holy Spirit, who "gives life" because through him man’s spirit shares in God’s life, becomes at the same time the new principle and source of man’s activity:
"in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit" (Rom 8:4).

In this teaching Paul would have been able to appeal to Jesus himself, who in the Sermon on the Mount had pointed out:

"Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them" (Mt 5:17).

Precisely such a fulfillment of God’s Law by Jesus Christ through, word and example, serves as the model of "walking according to the Spirit". In this sense, the law of the Spirit, written by him "on tablets of human hearts", exists and operates in those who believe in Christ and share in his Spirit.

As we see from the Acts of the Apostles, the whole life of the primitive Church is a grand demonstration of the truth expressed by Paul, according to whom:

"God’s love has been poured into our hearts through the Spirit who has been given to us" (Rom 5:5).

In spite of the limitations and defects of its members, the community of Jerusalem shared in the new life which "is given by the Spirit"; it lives out of God’s love. We also have received this life as a gift from the Holy Spirit, who fills us with love—love for God and neighbor—the essential content of the greatest commandment. For this reason, the new Law, inscribed on human hearts by love as a gift of the Holy Spirit, is the law of the Spirit within them. It is the law which gives freedom, as Paul writes:

"The law of the Spirit of life in Christ Jesus has set me free from the law of sin and death" (Rom 8:2).


The beginning of a new morality

For this reason, Pentecost, in so far as it is "the pouring into our hearts" of God’s love (cf. Rom 5:5), marks the beginning of a new human morality, based on the "law of the Spirit". This morality is more than mere observance of the law dictated by reason or by Revelation itself. It derives from, and at the same time reaches, something more profound. It derives from the Holy Spirit and makes it possible to live in a love which comes from God; it becomes a reality in our lives by having (mb) been poured into our hearts".

The Apostle Paul was (perhaps) the greatest proclaimer of this higher morality, rooted in "the law of the Spirit". He who had been a zealous pharisee, an expert, a meticulous observer and a fanatical defender of the "letter of the Old Law,” and who later became an apostle of Christ, could write about himself:

"God... who has qualified us to be ministers of a new covenant, not in a written code but in the Spirit; for the written code kills, but the Spirit gives life" (2 Cor 3 6).

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(Original Heading)
"The Holy Father (John Paul the 2nd) continued his series of reflections on Pentecost during the general audience on Wednesday, 9 August."

L'Osservatore Romano August 9, 1989 - Reprinted with Permission

Surprised?
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References to the Work of the Spirit in the New Testament[7]

The word pneuma (Spirit) occurs 381 times in the N.T. In approximately 120 cases the reference is to an evil spirit or to the human spirit. (In some cases it is difficult to tell if the reference is to the human spirit or to the Holy Spirit.[8]) The Hebrew word for Spirit is ruach which also means breath and occurs frequently with that meaning in the O.T. However there are many places where the context indicates that the Holy Spirit is in view. References to the Spirit in the O.T. will be considered where appropriate throughout the paper.

Initial coming of the Spirit

There are four references to the Spirit coming on Christ, and twenty-seven that refer to the initial outpouring of the Spirit at Pentecost or related subsequent outpourings on the Samaritans, Saul, the Gentiles and the Ephesian twelve.

The verb most commonly associated with the Spirit in this context is baptize. Other verbs used include receive and fall upon.[9]

In many cases there is an explicit sequence of events. In every case the individual is already a believer, and in all cases but one[10] they have been baptized. The discussion of sequence will be taken up later in this paper.

The work of the Spirit related to evangelism or defence of the faith

There are twelve references. Often the Spirit is related to boldness, such as in Acts 4:8, “Then Peter, filled with the Holy Spirit, said to them, ‘Rulers of the people and elders of Israel…’”

A number of different verbs are used, the most common being to fill. The disciples, Peter, Paul and the gathered believers are all described as being filled with the Spirit as they spoke.[11]

Revelation or reception of the truth of God

There are twelve references. Most commonly these refer to the communication of truth to the Apostles, or bringing to remembrance (John 14:25-26) but there is also the important idea of the need for the Spirit in the reception of truth, taught in 1 Corinthians 2.

Specific Gifts of the Spirit (mostly supernatural)

This is the largest category, with over sixty references.
The gift most commonly mentioned is that of prophecy. There are a number of examples in Acts and Revelation together with instructions for its usage and testing in the Epistles.

In several cases pneuma is associated with a list of gifts. Sometimes there is a general reference to signs and wonders. There are a significant number of references to speaking in tongues, but many of them are found in 1 Corinthians 12-14 where Paul is critical of their misuse.

Leading of the Spirit

There are seventeen occasions where the Spirit is described as leading, permitting, forbidding, saying, telling, or some such verb. In almost all cases, the directions have reference to the spreading of the gospel, for example in Acts, Peter is told to go to the house of Cornelius (10:19; 11:2) and Paul is forbidden to preach in Asia (16:6,7).

Non-specific supernatural power

There are ten references. In virtually every case the supernatural power (dunamis) is the testimony of the Spirit as a witness to the truth of the gospel. Jesus promised this Witness to his disciples,[12] and both Peter and Paul make reference to this general power in their ministries.[13]

Regeneration

In twenty places, the work of the Spirit is associated with the new birth, with circumcising the heart, or with giving life. Since this category is so important to our understanding of the work of the Spirit in the life of the Christian, it will be discussed again later.

It may be surprising to learn that out of over 260 references to the Spirit, not a single one is in connection with the new creation or the new man. However, there is an association of ideas which will be developed shortly.

Indwelling

Seven passages in the N.T. refer to this concept, with twelve actual statements of the Spirit indwelling the believer. One of the most important passages is John 14:15-24 where Jesus describes the coming “helper” and goes on to include the indwelling of the Father and Son. There are also two references in 1 John.

The second important passage is the discussion in Romans 8:1-11 which is vital to our subject since it links indwelling to our ethical response.

New fruit-bearing life in the Spirit

This is the second largest category with approximately fifty-eight references. It is here that in a number of places we cannot easily distinguish between a reference to the human spirit and the divine Spirit.[14] All of the references except for two in Acts and one in Jude occur in the Pauline corpus.

Positively, words that describe the blessings of the Spirit include, comfort, joy, love, help, peace, liberty, communion, fellowship, strengthening, and particularly unity. In addition there is the list of fruits in Galatians 5:22-23, “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.” The Spirit also assists us with our prayer life.[15]

Negatively, the Spirit is described as locked in a conflict with the flesh (Rom 8:1-17; Gal 5:16–6:1) and providing the power to defeat indwelling sin where the law has failed to do so.

Eschatological hope for the future

There are five references, all in Paul, which speak of the Spirit in terms of sealing, guarantee, promise, firstfruits, and eagerly waiting for the consummation of our redemption.

General Filling

In six places, believers are described as being filled with the Holy Spirit without any manifestation being associated. The seven men chosen in Acts 6 are described as “full of the Holy Spirit”, particularly Stephen who is described twice as such. Barnabas was “full of the Holy Spirit and of faith” (Acts 11:24) and the Ephesian believers were exhorted to “be filled with the Spirit” (5:18). Peter tells us that when we are persecuted, “the Spirit of glory and of God rests upon you” (4:14).

Twice there are general references to the gift of the Spirit, and once the expression “the supply of the Spirit”.[16]


3. The Spirit’s Work of Grace in the Believer

A. The Old Covenant Believer
In the O.T. regeneration, or the “new birth” is pictured as circumcision of the heart:
[Old Testament believers] did not have to guess what circumcision symbolized because God told them many times. For example, in Ezekiel 36:26, God says to them “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” He goes on to explain in v. 27: “I will put my Spirit within you and cause you to walk in my statutes, and you will keep my judgments and do them.”

So Ezekiel equates this circumcised heart to having the Spirit within us. God will put his Spirit within us. This idea of an obedient, regenerated heart is even clearer when we look at Romans 2:25. Paul explains: “For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.”[17]

This connection between becoming an obedient believer and the work of the Spirit is clarified further in the next few verses:

Paul goes on in v. 27: “And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?” And here is the climax in vv. 28-29: “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.”[18]

All of the elements of regeneration are found in O.T. saints. As Sinclair Ferguson points out, “The classical pattern of the work of the Spirit in evoking repentance is found in Psalm 51…”.[19] Salvation has never been by law, but always by grace through faith. This faith has always been a gift of God (Eph 2:8) and accompanied by repentance.

Is there any value in preaching to an unregenerate person? There is a close connection between the Spirit of God and the word of God. The first reference to the Spirit (ruach) in the O.T. is in Genesis 1:2, “And the Spirit of God was hovering over the face of the waters.” As the divine word was spoken, the Spirit caused it to be effective. Likewise with the new creation: the word of God is heard or read or remembered by an unbeliever, and as it enters the mind, at the moment of regeneration, the Spirit gives it power to change the heart and evoke a response.[20]

Since faith involves knowledge, it ordinarily emerges in relationship to the teaching of the gospel found in Scripture. Regeneration and the faith to which it gives birth are seen as taking place not by revelationless divine sovereignty, but within the matrix of the preaching of the word and the witness of the people of God. (cf. Rom 10:115). Their instrumentality in regeneration does not impinge upon the sovereign activity of the Spirit. Word and Spirit belong together.[21]
This idea is powerfully summarized in Christ’s words: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life” (John 6:63).

B. The New Covenant Believer
Does this mean that there is nothing distinctly new about the work of the Spirit in regeneration in the N.T.? In some ways there is nothing new. What then about the prophecies?

“Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh” Ezek 11:19.
“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they have pierced; they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn” Zech 12:10.

God had saved many people and given them new hearts back in those days. What is new is as follows:

  • The massive scale of the outpouring of salvation—there would no longer be a small remnant saved. The Gentiles would be included.
  • There would be a new (spiritual) nation of Israel in which every single person would be regenerate, (just as all of the old Israel were circumcised).
  • Every believer would be indwelt by the Spirit (Ezek 36:27) such that they could be led by him, and make independent judgments about truth, and not be reliant on a priesthood to interpret the Scriptures (Jer 31:33-34).
  • Whereas in the O.T. a few leaders would be given gifts of the Spirit,[22] every single member of the new people of God would possess a gift for the building up of the body.[23]

All this would be regulated by a new covenant.[24]

So in summary, the nature of the work of the Spirit in regeneration has not changed in the New Covenant, what has changed is the quantitative scale of the work, and the nature of the covenant which we are regenerated into.

4. New Life in the Spirit[25]
As mentioned above, there is no direct connection in the N.T. between the new creation and the Spirit. However, there is a close connection between Christ’s resurrection and our new life, and Christ is said to be raised from the dead by the power of the Spirit. In Ephesians 1:19-20 Paul says: “and what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places.” Since power almost always has reference to the Spirit in the N.T., Paul is saying that the same power of the Spirit that raised Jesus from the dead is available in our lives and has “made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus” (Eph 2:5-6).

The same connection is made in Colossians 2:12-13:

“buried with him in baptism, in which you also were raised with him through faith in the working of God, who raised him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, he has made alive together with him, having forgiven you all trespasses.”

Paul makes the application a few verses later, “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God” (Col 3:1).

A. Creator and created
It is vital to distinguish between the Creator and the created. We are indwelt by the Spirit but we do not become the Spirit. He is renewing us into the image of Christ, but we do not become divine.

Failure to appreciate this distinction leads to two opposite errors. In some Keswick[26] and Charismatic[27]/Holiness[28] traditions, there is an effective denial of any possibility of change in us. There is never anything good in us in ourselves. We cry “more of Christ and less of me” by which we mean that the only good thing about a Christian is Christ who indwells by the Spirit. The “self” cannot improve in any way. Increase in godliness consists therefore in “letting go and letting God.” The concept of spiritual transformation and renewal in the Christian life is absent.
In many cases this teaching is a reaction against a self-sufficient Christianity that denies the need for a moment by moment dependence on the power of God. It would be wrong to suggest that even the most mature and Christ-like Christian could survive for a moment without the power of the Spirit. Although we are being transformed, we are not being transformed into independence, but into increasing dependence.

The opposite error occurs in many traditions including some recent strands of Reformed teaching.[29] The emphasis is entirely on transformation. The Spirit is hidden in the background, providing a source of power to enable us to transform ourselves. He is relegated to being a force, not a person with whom we can have fellowship, who comforts, encourages and leads us.

B. The New Creation
These two aspects of the Spirit’s work, as indweller and as new creator, are usually distinct in the N.T. Romans 6–8 is particularly valuable because it is one of the few places where they are explicitly related together.

To summarize Paul’s argument in these chapters, union with Christ in his death and resurrection is the definitive basis for our new life. “Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:4). Our participation in Christ’s death has severed the power of sin in our lives. Our participation in his resurrection has transported us into a new kind of existence—the new man who lives in the realm of the Spirit.

Romans 8:9 tells us that in the new covenant the Spirit indwells all believers. “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not his.” His indwelling results in power for our future resurrection, “But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (v.11), and power for the battle against sin, “For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live” (v.13). This presence enables us to live “according to the Spirit” and to set our minds on the Spirit.

The new creation is a new kind of man, a new order of existence. Christ was raised in the power of the Spirit as the firstborn of this new creation (Col 1:18). Even though we do not yet have new bodies, our spirits live in that new realm which is opposed to the flesh.

C. Power for the new life
The law is good, but it is utterly without power to change us (Rom 7:7-24; Gal 5:18-23). It is the presence of the personally indwelling Spirit that allows us to “put to death the deeds of the body”. At the root of our transformation is a renewal of our minds (Rom 12:1). Yet in order for this to begin, we must have a new mind that is spiritual rather than fleshly.

“Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” 1 Cor 2:12-14.

John Murray makes a criticism of our traditional Protestant theology of sanctification:

The bearing of Jesus’ death and resurrection upon our justification has been in the forefront of Protestant teaching. But its bearing upon sanctification has not been sufficiently appreciated.[30]

It is surprising to read such a bastion of conservative orthodoxy as John Murray making such a sweeping criticism of his own tradition, but he goes on to say, “No fact is of more basic importance in connection with the death to sin and commitment to holiness than that of identification with Christ in his death and resurrection.”[31]

He describes how this connection works:

The truth is that our death to sin and newness of life are effected in our identification with Christ in his death and resurrection, and no virtue accruing from the death and resurrection of Christ affects any phase of salvation more directly than the breach with sin and newness of life. And if we do not take account of this direct relationship we miss one of the cardinal features of New Testament teaching.[32]

John Owen tells us to “Set faith on Christ for the killing of your sin.”[33] Yet he understands that it is the Spirit who applies this work to us. “This whole work, which I have described as our duty, is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it.”[34] He then lists for us six reasons:

(1) He alone clearly and fully convinces the heart of sin.
(2) The Spirit alone reveals unto us the fullness of Christ for our relief.
(3) The Spirit alone establishes the heart in expectation of relief from Christ.
(4) The Spirit alone brings the cross of Christ into our hearts with sin-killing power.
(5) The Spirit alone is the author and finisher of our sanctification.
(6) In every prayer we have the support of the Spirit [35]

So in summary, the new “spiritual” man which we have become through our union with the resurrected Christ has the ability to receive the things of the Spirit and to benefit from his indwelling, resulting in transformation of our own selves into the image of Christ.

5. The Gift of the indwelling Spirit[36]

A. Ordo Salutis (the order of salvation)
Here we encounter one of the difficulties mentioned above. The indwelling Spirit is always spoken of as a gift that is given after belief. Below is a selection of Scriptures which suggest such a sequence.

John 7:39 But this he spoke concerning the Spirit, whom those believing in him would receive;

John 14:15-17 “If you love me, keep my commandments. And I will pray the Father, and he will give you another helper, that he may abide with you forever—the Spirit of truth.”

John 14:21 “And he who loves me will be loved by my Father, and I will love him and manifest myself to him.”

John 14:23 “If anyone loves me, he will keep my word; and my Father will love him, and we will come to him and make our home with him.”

Acts 2:38 “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.”

Acts 5:32 “And we are his witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey him."

Acts 19:2 he said to them, “Did you receive the Holy Spirit when you believed?”

Gal 3:14 that we might receive the promise of the Spirit through faith.

Gal 3:2 Did you receive the Spirit by the works of the law, or by the hearing of faith?

Gal 4:6 And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying out, “Abba, Father!”

Eph 1:13 In him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.

It might be argued that the first four references from John are prior to Pentecost and so the sequence is historical and not soteriological. However the three references in Acts specify an unambiguous sequence of the gift following repentance/faith.[37] The two references in Galatians 3 support this idea, as does Ephesians 1:13.

How can this be squared with the testimony of the Scriptures that man without the Spirit is spiritually dead. “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life” John 6:63. Faith and repentance are the work of the Spirit, so how can they be conditional for the giving of the Spirit?

We believe that the answer is found in the previous discussion of the need to separate the New Creator himself from his creative work. His act of regenerating us is not the same as his gift of indwelling. How can it be! Indwelling, in the sense spoken of by Jesus (John 7:39; 14:15-26; 15:26; 16:7-14, also Gal 3:14; 2 Cor 3:6-8) did not occur until Pentecost, yet many were born again before that time.

Note here that we are proposing a logical distinction, not a temporal one. At this point the classical Pentecostal will want to make indwelling a second work of grace, subsequent to conversion. However, the words of Paul in Romans 8:9[38] totally rule out that possibility for the post-Pentecost situation. Just as in the classical reformed ordo salutis, the immediate response of the regenerate individual is to exercise faith in Jesus Christ, so the immediate response of God to that faith is to apply to us the benefits of salvation including justification and the gift of the Spirit.

Just as regeneration is logically prior to faith, but it is not possible to find a regenerate person who does not have faith, in the same way faith and repentance are logically prior to the gift of the indwelling Spirit. Since the gift of the Spirit follows immediately from faith and repentance, all true Christians have this indwelling.

B. The Spirit of the risen Christ
O.T. believers could not be indwelt by the Holy Spirit in the same way as after Pentecost, but there is another difference. We now experience him as “the Spirit of him who raised Jesus from the dead” Rom 8:11. The victory that Christ won on the cross has made a radical change in our experience of the Spirit. The power of his resurrection is now available to us. The decisive victory has been won.

Christ’s own experience of the Spirit led him into conflict, persecution and death. Although these aspects are equally present in the pathway in which the Spirit would lead us, there is the new dimension of joy and victory which Christ only looked forward to. Paul prays that:

“the eyes of your understanding being enlightened; that you may know what is the hope of his calling, what are the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power which he worked in Christ when he raised him from the dead and seated Him at his right hand in the heavenly places.” (Eph 1:18-20)

C. The wonder of the Gift
Repeated time and time again in the N.T. is the statement that the Spirit is a gift. The impact of this image can be lost on us through familiarity. It is good to take some time to meditate on what this means. He is given as a love-gift, “the love of God has been poured out in our hearts by the Holy Spirit who was given to us” Rom 5:5. We can get focused on the gifts of the Spirit and forget that the greatest gift is the Spirit himself.

If we could ask the Father for any present we wanted, anything at all, what better present could we possibly ask for than for he himself to be our possession. What better gift than that the Divine should take up residence in our being, and make his power available to us—not only his power, but also his intimate fellowship. This indeed is a foretaste of heaven. This is a reversal of the Fall where Adam and Eve were cast out of direct fellowship with God.

We cannot separate our experience of the Spirit from Jesus Christ. The Holy Spirit the Spirit of Christ.[39]

Our fellowship is not merely with the Spirit but with the whole Godhead through the Spirit. As Jesus said, “If anyone loves me, he will keep my word; and my Father will love him, and we will come to him and make our home with him” (John 14:23).

We can lose the sense of wonder at the generosity of this gift. Through lack of appreciation we can fail to enjoy the benefits of this level of intimacy with God that O.T. saints could never have enjoyed. This is the Spirit of adoption by whom we cry Abba Father! (Rom 8:15).

Even David, when he needed guidance about a specific situation (rather than a moral principle), had to go to the priest for a word from God. Yet we have God in our hearts who leads us. Authoritative revelation comes only through the Scriptures, and everything must be judged by this standard, yet the Spirit can lead us in many ways. It may be by bringing a particular Scripture forcefully to mind, or by causing us to understand some truth. It may be more subjective such as by giving us a burden, by causing us to feel uneasy or by giving us insight and discernment in a situation. Part of the process of Christian maturation is learning to distinguish the voice of the Spirit from that of our own flesh.

D. Repeated filling
If every Christian has the Spirit, how can we be commanded to be filled with the Spirit? As mentioned earlier, a number of individuals in the N.T. were described as being “filled with the Spirit.” Paul tells the Ephesian believers to “be filled [continually] with the Spirit” (5:18). Peter and Paul are both on occasion[40] described as being filled with the Holy Spirit, long after their initial baptism in the Spirit.

We can only conclude from this that we need to seek an ongoing filling. When circumstances arise that cause us to cast ourselves on the Lord, we may receive a special measure of grace and power. Those men and women who have been especially used in God’s service in the history of the Christian church, have often experienced one or more occasions where they had a special experience of the power of God, which had a transforming effect on their ministry. This should not be considered a “second blessing,” but an ongoing series of blessings and re-fillings.[41] How are we to obtain this filling? It is a gift for which we are invited to ask: “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13).

.end

I am especially grateful to my brother and good friend Dr. Andrew Fountain who provided me on very short notice with much of this working outline. - M. Bergeron

Tuesday, February 24, 2009

The Future Of New Covenant Theology

Ed Trefzger

Delivered at NCT Think Tank -- June 4, 2008

The purpose of this paper is not to present a theological position. Rather, this is an assembly of a few thoughts on the direction of New Covenant Theology as it gathers steam and a survey of what things lie ahead that need to be accomplished. It is not intended to be all-encompassing; instead, my hope is that this will be a catalyst for discussion today and for thought down the road.

The first item on my list is that of perception. In many circles, specifically in Reformed or Dispensational schools of thought, NCT has been defined in the terminology of those theologies and more specifically as error or even worse. As one brother said, “There is no greater danger to historic Reformed Christianity,” and referred to it as a “rampant antinomian attack. ...”1 The danger is not, however, to Reformed Christianity, which despite the motto of Semper Reformanda, has not been reforming; the danger is to specific systems or confessions, which are, in light of New Covenant Theology, in error and unfaithful to the clear teachings of Scripture. Those Covenant Theologians have strayed from Sola Scriptura and in doing so have strayed from Solus Christus.

(And to quote Moe Bergeron's presentation, it is those who insist on the Mosaic law and not the Spirit of Christ in us who are the antinomians.)2

As part of correcting this misperception, it is time now for New Covenant Theologians and pastors to define NCT on its own terms, using its own terminology correctly. NCT writers, most recently John Reisinger in his book In Defense of Jesus, the New Lawgiver3, have successfully and boldly defended their theology against criticism. But that successful defense means that it is now time to turn from polemics to a positive presentation of the theology, both systematic and practical. More on that below.

A corollary to that is correcting the mischaracterization that NCT is somehow attempting to find a mediating position between Dispensational Theology and the Covenant Theology of the Westminster Confession of Faith or the 1689 Second London Baptist Confession. While NCT holds positions that may be in common with one or the other of those theologies, it is not because it is a matter of choosing one from column A or two from column B. Rather, it's a case of agreeing with NCT in those places in which those theological systems are not in error.

NCT is not designed to mediate, compromise between, or find consensus among those theologies, but rather to adhere to a theology that is based on the clear teaching of Scripture, with Christ as Covenant, Christ as the hermeneutic, and the Spirit of Christ indwelling in the people of God. It is, in some sense, a return to a pre-modern view of Christ, before systems and confessions created a framework that distorted or obscured the lens.

NCT advocates have a lot of work ahead to transform the theology from a grass-roots movement to a more widely-known and correctly-understood system. Much of this work will overcome the stigma attached to it from both Dispensational and Covenant circles, each of which have right up to the present time attacked it as in error or even heretical.

Grass roots publications like Sound of Grace and early authors like Reisinger, Wells and Zaspel started to put NCT on the map, while the internet has fostered discussion and growth in the movement. What is still lacking, however, are works on the biblical, systematic, historical and practical aspects of New Covenant Theology. Much ground has already been covered, but there is quite some distance left to travel. We've heard presentations this week that could become part of some of that work.

In defining a systematic theology for NCT, there is a bit of a dilemma: it is a strongly biblical theology that doesn't hang on extrabiblical systems or man-made logical assumptions for it to be coherent. However, even in a less expansive form than a typical Reformed systematic theology, the NCT movement would be benefitted by having one. Using the outline of Wayne Grudem's Systematic Theology as an example (although we could use Berkhof, Hodge, or others) we can see what such a work might look like.4 Many sections or topics will be very similar -- if not mostly so -- with Reformed systematic theology works like Grudem's, while other parts will be significantly or drastically different. Perhaps an early effort could focus just on those areas of difference.5

Chapters 2-8 of Grudem's book focus on the doctrine of the Word of God. It is unlikely that any NCT proponent would find drastic variance with those views on the forms of God's Word, the canon, or the authority, inerrancy, clarity, necessity, or sufficiency of Scripture.

Similarly, the following section on the doctrine of God, the Father, may not vary too significantly.

When we get to the next sections, the doctrine of man and the doctrines of Christ and the Holy Spirit, there will be a significant parting of the ways. Extrabiblical theological covenants -- outside of any enduring or predestined purpose of grace or redemption God has -- are at odds with NCT's clear belief in the Biblical covenants. Serious development of NCT's teaching that the economy of the Mosaic Covenant has passed in totality, replaced by a radically different New Covenant would necessarily replace those sections. This would outline clearly that the old covenant of external laws and a remnant of elect among a chosen nation has been replaced. It has been replaced with the Covenant of Christ -- so beautifully exposited by Chad Richard Bresson on Tuesday6 -- with its chosen people of God and its laws that describe the nature of those indwelled by the Spirit -- and not an external code of conduct.

This decidedly Christocentric view will also require much deeper development of NCT doctrines of Christ and the Holy Spirit. Pneumatology has been a widely ignored -- or at least under-represented -- portion of Reformed thinking and teaching, especially in the past century. Sanctification through the indwelling of the Holy Spirit -- not through the letter that kills -- as Moe Bergeron has presented this week7 -- requires us to take a more in-depth look at the doctrine of the Holy Spirit. Perhaps it also requires a more balanced look at the Trinity, which has shifted more and more toward the Father (in some circles) and away from Christ and the Holy Spirit.

Some NCT advocates are taking a deeper look at the doctrines of atonement and redemption. Reid Ferguson yesterday presented his intriguing initial look at some of the both/and tensions in Christ's atonement for sin and for the elect.8 Much of this discussion has been off-limits among five-point Calvinists, but a direct look at Scripture with a proper hermeneutic based in Christ and the gospel does require that we look at all doctrines with a critical eye, ever striving to be faithful to God's Word. I would hope that within NCT there would always be room for Scripturally-faithful doctrinal exploration without fear of reprisal or ad hominem.

Before ending his text with eschatology -- an area which I'll skip except to note that there here also is room for a variance of eschatological views, acknowledging that there are some which definitely do not fit within NCT -- Grudem includes a large section on ecclesiology. NCT is a definitively credo-baptist movement, but there are other aspects of our church and body life that should be reviewed. I'll address those, briefly, when we get to our discussion of practical theology.

All of NCT's systematic theology must be based on sound biblical theology. In the past century, the development of biblical theologies which address the redemptive-historical unfolding of Scripture, have been excellent tools to understand God's plan. An NCT systematic must not make the errors of anachronism or the perpetuation or return of obsolete type and shadow that are characteristic of other systems (cf. Hebrews 8:13).

And the establishment of NCT seminaries and programs, such as Dr. Gary Long's Providence Theological Seminary, will no doubt help and add a scholastic imprimatur to the movement.

In addition to scholarly works, popular NCT books are critical. Writers in our time like R.C. Sproul, John MacArthur, John Piper have beautifully explained Christian doctrine in accessible terms. Volumes on living in the Spirit, Christ as Covenant, even NCT-based popular commentaries will be very valuable to churches, teachers and saints as they seek to understand a theology that is as clear and succinct as Scripture itself.

This dovetails nicely with the next area, practical theology.

From a practical theology standpoint, NCT's commitment to look at Scripture and not system for its church and body life practice and its clear understanding of the role of the Spirit in sanctification and knowledge will clearly inform the life of the church and its people. Christ's commands to us to love one another as He has loved us (John 15:12), Paul's teaching on Spirit vs. letter (Romans 7:6, Galatians 5:18 and many others) and the examples of and cautions toward the churches from Acts to the epistles to Revelation are essential for us to understand church practice and how we are to live with each other as the body of Christ. Counseling in an NCT body -- in particular the field of biblical counseling -- must be informed by a proper focus on Spirit-based sanctification rather than the erroneous third use of the law.

Historically, New Covenant Theology as a movement only traces itself back to the latter part of the 20th century. While none of the following men are -- without being anachronistic -- NCT themselves, writings from the Reformation era like Calvin and Luther, and later through Bunyan, Gill, Spurgeon, Lloyd-Jones, Vos and countless others as well as many present-day authors (including the epic work from Carson and Beale)9, all inform and are aligned with various aspects of what NCT teaches. With a strong determination to be true to Scripture, in reality, the origins of NCT are as old as the Scriptures themselves.

Similarly, there are historic creeds and confessions which are aligned with NCT thought. The 1646 1st London Baptist Confession, for example, has found favor among some NCT churches.10

These writings, teachings and confessional documents form a direct line back to Scripture and indicate that NCT, while recent as a movement, is core to Christianity from the Apostles until now. A work tracing the thought and doctrine that leads to NCT is probably essential in showing that it is a theology that at its core is as old as the faith.

So, how does NCT proceed?

I've only just skimmed the surface here. But, standing on the shoulders of those who have paved the way by laying the foundation of the movement while successfully countering critics of the theology, we must move forward in a positive direction. We must write more. A lot more. And more of us should write.

We must continue to use technology to share our thinking and writing. The success of internet ministries like Desiring God11 as well as information businesses demands that material must be made available freely. This free distribution could be supplemented by on-demand book printing, as well as on-demand DVD or CD replication, in which the cost of the publication could be kept at a reasonable level or supported by donation. Churches and pastor/teachers should share their sermons, class notes, and audio/video recordings freely in a clearinghouse online.

We must define on our own terms the distinctives that characterize New Covenant Theology. (Many have started on this, and perhaps a harmony of distinctives is in order.)

But -- most importantly -- we must put into practice in our churches and in our walk what it means to have Christ as our Covenant, living as Spirit-filled people assured of -- and finding joy in -- our future glory with Him.





1 from the book Richard C. Barcellos, In Defense of the Decalogue (Enumclaw, Wash.: WinePress Publishing, 2001) quotation is from back cover and unnumbered inside page endorsement by Samuel E. Waldron

2 Moe Bergeron, presentation at New Covenant Theology Think Tank, June 2, 2008, at Camp Cherith near Hunt, N.Y.

3 John G. Reisinger,
In Defense of Jesus, the New Lawgiver (Frederick, Md.: New Covenant Media, 2008)

4 Wayne Grudem,
Systematic Theology (Grand Rapids, Mich.: Zondervan, 1994 and 2000)

5 In the discussion following the presentation of this paper, it was pointed out that there may be an inconsistency in using a Reformed systematic theology as the template for a New Covenant systematic. An NCT systematic theology may very well take a different organizational form than a Reformed version, particularly with NCT's emphasis on biblical theology and the trajectory of redemptive history. The reader is asked to read the remaining paragraphs on systematic theology with this in mind.

6 Chad Richard Bresson, “Christ, Our Covenant”: paper presented at New Covenant Theology Think Tank, June 3, 2008, at Camp Cherith near Hunt, N.Y.

7 Bergeron, June 2, 2008

8 Reid A. Ferguson, presentation made at New Covenant Theology Think Tank, June 3, 2008, at Camp Cherith near Hunt, N.Y.

9 G. K. Beale and D. A. Carson, editors,
Commentary on the New Testament Use of the Old Testament (Baker Academic, 2007)

10 Discussion after the presentation of this paper included thoughts that the 1646 could itself form a starting point for a modern NCT confession of faith.

11
http://www.desiringgod.org/

NCT and Biblical Counsel

Some Guidelines for The Biblical Cure of Souls :
Camp Cherith 2008 Think Tank Discussion
Pastor Joseph Krygier
(This was the final lesson from a course taught by me in a Nouthetic Counseling adult bible study class. It refutes a model that was established as a model for “deliverance ministries” in churches) When I taught this, I was following more of a traditional Nouthetic approach. Since then and as I pursue NCT, I believe we can improve upon some areas of biblical counsel with the hermeneutic of NCT. To fully appreciate this outline you need to listen to the mp3 of this session. It was structured as a “what can we do to improve this approach? I deliberately left the outline as is in its older form to use it for the sake of our discussion. I have nine pages of notes that follow the basic 12 week course I taught in powerpoint and which, obviously is going through some revision. I would strongly recommend a reading of Christ Centered Ministry vs. Problem Centered Counseling by Bob And Deidre Bobgan as an alongside to much of the Nouthetic standards. Free e book Been reading all of their materials for years. http://www.psychoheresy-aware.org/radicalbk.html
The Scriptures noted here are only a minimal guide. Use the whole counsel of God as you find appropriate contextual Scripture and Scripture that expands or comments on other Scripture. Before you use it, make sure you understand it and live it.

I. Immediate Care For Restoring Souls
A. Acknowledge that you are not a victim, but a Christian who has sinned (or a pagan who needs to be saved) and who has not been living according to God’s righteousness and in His sanctification-Rom.6:23.
1 As a believer there is conflict that it is constant- Gal. 5:17. We will fail, but failure is not final.
2 Confess your sin. It is a heart issue- Prov. 4:23

B. Acknowledge that God has forgiven your sin- I Jn.1:9 Self forgiveness is not in the Scriptures.

C. Acknowledge that God’s Word is inerrant, all sufficient and authoritative for your life 2 Pt. 1:2-4.

D. Consecrate yourself to the Lord and His service in your daily living. Prov.3: 5, 6; Rom. 12:1,2; Titus 2:11-13.

E. Accept the fact that only God can change your heart and motives through the Word of God and the power and illumination of the Holy Spirit as you yield to God’s authority in your life, Accept the fact that others can only see your behavior and confront you with what is visibly wrong in relation to God’s standards as they are found in the Word of God and that this is our solemn duty to one another, to provoke one another to love and good works and accountability, Heb. 10:22-25.ˇ

II. Long Term Care For Restoring Soulsˇ
A. Learn and Practice the disciplines of the Christian life as a joyful expression of who you are in Christ not as a legalistic performance based ritual. Be the incuarable lover of Christ that you are.
God will not allow you to be tempted beyond what you are able to endure-1 Cor. 10:13.

1. Study and read the Word of God
a.) God’s Word is the truth you need for living.in righteousness. Discovered truth can fix your car or make surgery successful.
b.) All “truth” is not God’s truth.
2. Meditate on the Word of God-Ps. 1:2.
3. Memorize the Word of God-Ps. 119:11.
4. Pray without ceasing (be always ready)-I Thess. 5:17.
5. Be a witness - share the gospel-Mt. 28:18-20.
6. Serve God through a local assembly as a member Rom.12:4 - 8.
7. Be a cheerful giver when able-Mt. 6:1-4; 2 Cor. 9:7.ˇ
B. Let all be done as worship: study, prayer, fasting, witnessing, serving, giving. Include singing psalms, hymns and spiritual songs as part of your daily worship Col. 3:16-17.
C. Check in and check out with God
1. Start and end the day with God, the Word and prayer: a time of worshipˇ
D. Confess sin as soon as you are aware of it. Daily, ask God to search your heart and reveal any hidden sin-Ps. 139:23-24.ˇ
1. Find joy in repentance. It is a gift from God-Rom. 2:4ˇ
E. Take whatever measures are necessary to keep you from habitual sin. Flee itˇ
1. God will not allow you to be tempted beyond what you are able to endure-1 Cor. 10:13.ˇ
F. Learn to esteem others more highly than yourself-Phil. 2:3. Jesus did. Invest your life in others and be a servant to all. God’s love is another serving, and recognizing the real not felt need of others and offering the solution needed even if it is not recognized by the one you are helping. Self love is not taught in God’s Word except as sinful: men are and will become, increasingly, lovers of themselves-2 Tim. 3:2.
G. Remember, you are a child of God, you are entitled, empowered, equipped, encouraged and enabled by Almighty God to be His servant and an heir of heaven. We have the ability to do all God requires of us because His grace is sufficient for us-Phil. 4:13ˇ
H. This is the conclusion of the whole matter: “Fear (have an awesome respect for) God and keep His commandments, for this is the whole duty of man”-Eccl.12:13ˇ

Some of the notable comments following our discussion:
Include much of the identity we have in Christ
Follow the indicative/imperative logic of Scripture (we have linked articles available on this approach. Leave a request in comments.)
Do all to move away from third use of the law
Beware of instilling performance based sanctification

Christ, Our Everlasting Covenant

Chad Richard Bresson

Delivered at NCT Think Tank - June 7, 2008

Christ, Our Covenant

The idea of Covenant is inherent to our place in Christian history and indeed the world. When we say "Covenant Theology" or "New Covenant Theology" we are saying something about what we believe to be true, not only about the interpretation of Scripture, but our view of the world around us. Our view of reality itself is inseparable from the idea of Covenant. This makes it very important when we say that NCT is identified as a theology not only of New Covenant, but a Covenant that is Christ Himself. This is a defense.

What is a covenant?
While, the idea of covenant is central to both God’s revelation of Himself to man and His redemption of man to Himself in Christ, covenant is very nearly a presumed notion in the text itself. It does not occur with detailed explanation as to its definition, identity, function, or purpose. Yet it is inextricably linked in the text to human history and most importantly, the history of a redeemed people. So we would expect to find much in the Scriptures that indicate what it is that a covenant is and does and in that expectation the Scriptures do not disappoint, both in text and picture form.
Meredith Kline has a helpful definition from his magnum opus, “Kingdom Prologue”, which will function as a starting point for our understanding of how the text develops the theme of covenant”:

“...a berith is a legal kind of arrangement, a formal disposition of a binding nature. At the heart of a berith is an act of commitment and the customary oath-form of this commitment reveals the religious nature of the transaction. The berith arrangement is no mere secular contract but rather belongs to the sacred sphere of divine witness and enforcement. The kind of legal disposition called berith consists then in a divinely sanctioned commitment. In the case of divine-human covenants the divine sanctioning is entailed in God’s participation either as the one who himself makes the commitment or as the divine witness of the human commitment made in his name and presence.” – Meredith Kline, Kingdom Prologue, pp. 1-2.

From Kline’s definition, we can make several observations about “covenant” (all of which are intertwined with each other and may be true of “covenant” all at the same time):

1. Legal arrangement
2. Formal disposition
3. Bond
4. Act of Commitment
5. Oath-swearing
6. Contract
7. Divine Sanctioning

It’s interesting to note that Kline nowhere uses the word “promise” in this definition, though certainly promise is wrapped up in “oath”, “bond” and “commitment”. There is a tendency by some in contemporary scholarship to reduce covenant to merely “promise”, when certainly the Scriptures, especially the Old Testament, speak of covenant in terms that are richer, deeper, and more contextualized than can be conveyed in this one word.

Another point of note is the legal or forensic nature of the covenant. Again, there is a tendency in contemporary scholarship to speak of “covenant” merely in terms of “commitment” (i.e. Graeme Goldsworthy, who defines covenant as “a biblical concept which refers primarily to God’s commitment to his people”). Such a limiting of the term amounts to a reductionism that does not account for all that the Scriptures say about covenant, especially its legal and contractual nature. The contract was a legally binding arrangement which was made effective in the shedding of blood. Such a contract came with “notarization” or inauguration (as Hebrews 9:18 puts it) complete with witnesses to the solemn occasion in which the two parties were bound to each other. In regards to the Sinaitic Covenant, the law laid out the terms of the covenant. Thus, law and the Sinaitic Covenant are inseparably bound. To violate the law is to violate the covenant. This legal aspect of the covenant is especially important when we consider the Mosaic or Sinaitic Covenant and the context for the Isaiah passages.

A final word may be said in regards to Kline’s definition. While he terms “covenant” as a “divinely sanctioned commitment”, he does not include in the definition the number of *assenting* parties necessary to constitute a covenant in the scriptures. Kline, here, makes no
commitment on his part as to whether covenants are unilateral or bilateral and he does not do so because the text of scripture reflects both kinds of covenants. Nor does Kline make the mistake of identifying the covenant as “conditional” or “unconditional”. Again, there has been a tendency in contemporary theology (one that must be resisted) to summarize all of the biblical covenants as unilateral and unconditional when in fact conditionality is the dominant strain of the dominant covenant of the Old Testament, the Sinaitic covenant.

If “covenant” is a legally binding contract of divine promise, then what are its elements and what is its purpose or function? Again, while there does not seem to be a passage that explicitly details all of the elements, purposes or functions of the covenant idea in Scripture, it is possible to piece together it elements, how the contract functions, and its intended purposes.

Among the identifiable elements of the covenant are (again, covenants will have some, if not all of these elements and these elements help identify commonalities between covenants):

  1. God’s self-identification
  2. Reminder of God’s great acts in the past
  3. Description of relationship between God and recipient
  4. Sacrifice as terms
  5. Man to man regulations
  6. Witnesses
  7. Blessings and curses
  8. Call to trust in God
  9. Accompanied by a sign
  10. Ratified in blood
  11. Some have suggested that a covenant has its meal… though this characteristic is only readily identifiable in the Mosaic and New Covenants, and implied in the Abrahamic.
  12. Messianic in trajectory

(Helpful resources include: Meredith Kline, “Kingdom Prologue”; Michael Horton, Covenant and Eschatology”; John Bright, “Covenant and Promises”)

Having identified the elements, just how did the covenant function? As a legally binding contract setting the terms between two parties, the covenant functioned as a binding agreement between God and his people, most notably, God as King and his subjects. No covenant in the scriptures is between equals. All covenants stipulate what God will do for his people and in some cases will stipulate what God expects from his people. All covenants place God’s people in a subjective or subservient role to God himself (and this includes those so-called unilateral arrangements such as the Abrahamic Covenant). Kline, Mendenhall, Bright, and others have pointed out the similarities between the covenants found in the Bible and the treaties of the ancient near east, especially those of the Hittite nations. While it is not our place here to consider the merit of understanding the Biblical covenants as Suzerainty Treaties between the Overload and His vassals, we must note that all Biblical covenants certainly flow out of God’s rule over his people… it is through the covenant that God exercises his rule and reign over those who are His. The covenant is unmistakably theocratic. It sets the terms for the theocracy. It gives the King “court-jurisdiction” over His people through which he rules and judges His people. Thus, for Israel, the Sinaitic Covenant functions as a national constitution, binding her and her undivided allegiance to her King, the One and only YAHWEH.

Finally. these elements and purposes of the biblical covenants are not merely given to God’s people in word form. God doesn’t merely verbalize the covenant and its terms to His people. The Bible’s major covenants are accompanied by significant events that symbolize in picture form the covenant and the terms between King and subject. Thus, the pictures and the imagery of Genesis 15 (the torch and firepot), Exodus 24 (the elders on the mountain and the ratification with the people), and Joshua 24 (Joshua’s great discourse) all help shape our thinking as to what a covenant is and does. It is in these pictures we find meaning and purpose to the covenants. The significance of these events has been underestimated in our theology of covenant. Through the images, pictures, and prophetic discourse, God shows (and tells) His people what He will do for them and what is expected of them.

Isaiah 42:6
In the course of redemptive history, by the time we get to Isaiah something is drastically wrong. Israel has not been keeping covenant. The glorious events of Sinai are a distant memory. The land is no longer flowing with milk and honey but with injustice and the blood of the righteous. One part of the kingdom divided is no more. The blood thirsty Assyrians have marched through Samaria and have obliterated all traces of its rebellious people. The northern 10 tribes pursued the prostituting idolatry of the nations around them bringing upon themselves the curses of the covenant. God wasn't kidding in Deuteronomy when he said “if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, I declare to you that you shall surely perish.” Israel has been crushed by Assyria. Samaria is no more. But it isn't merely the northern tribes who have broken covenant. Judah feels the heat from Assyrians bearing down on Jerusalem. There is a divine reprieve, but it is quite evident that Judah has broken covenant as well. Will Judah escape Israel’s fate? The answer, as it comes from the lips of Isaiah and other like-minded prophets, is a resounding “no”. As sure as the judgment for covenant-breaking in Deuteronomy had come to pass on northern Israel, it will descend on Judah. The question then becomes, what will become of God’s people? If God has obliterated the northern 10 tribes for breaking covenant, does this mean there is no hope and no future for the Israel that is left?

Into this scene comes Isaiah. Isaiah has a thankless job. He is motivated and carried along by a vision of God’s glory. While Israel has been faithless to the covenant, the covenant-making God is still on his throne. God is still king. He is high and lifted up and his train fills the temple, the real temple of which the earthly temple now is merely a corrupted and abused copy.
Against the backdrop of this vision Isaiah proclaims judgment to a people who refuse to hear him. In the courtroom of heaven, Israel is placed on trial with YAHWEH as prosecutor and judge. Israel, charged with crimes against the King of Heaven, her true King, is found guilty of breaking the covenant. Even Hezekiah, a king who embraces the gospel of Yahweh and His glory, exhibits faithlessness. For the first 39 chapters of Isaiah, covenant-breaking, faithlessness, and judgment dominate the prophet’s message. When we reach the end of chapter 39, one can almost sense the despair. 10 tribes are gone. God’s long suffering patience will eventually run out with the remaining tribes. The specter of the covenant curses of Deuteronomy raining down on rebellious and whoring Judah looms very large. Chapter 39 ends with Hezekiah speaking about peace, yet God has promised war against the house of Israel (Isaiah 40:2). His justice will be satisfied against a people guilty of breaking covenant.

And then there is chapter 40. Into the darkness of God’s wrath being poured out against a covenant breaking people “a voice cries: in the wilderness prepare the way of the Lord.” God’s people have broken covenant and his vengeance will be poured out against them, but it doesn’t end there. He doesn’t leave his people there. God will destroy Israel; but He will save His people. The movement between Isaiah 39 to Isaiah 40 is almost surreal… Isaiah’s message of judgment shifts, almost as if mid-sentence, to a message of comfort (and not coincidentally, at the request and commissioning of God, just as he had earlier in the book).
There is such a stark contrast between chapters 39 and 40, there have been those who have suggested that Isaiah 40-66 was written by someone other than Isaiah and after the exile. Yet this is not the case. God’s salvation of His people follows the judgment of the nation and in fact is set over against that judgment.

At the center point of God’s salvation of his people is the Suffering Servant. The covenanting YAHWEH isn’t simply going to allow bygones to be bygones. He isn’t simply going to return His people to their land, only to have history repeat itself, with repentance followed by ever-increasing covenant breaking. YAHWEH has said as much in Deuteronomy. The punishment of Israel will be followed by something that is completely different: a new people with circumcised hearts. But how will this be accomplished and exactly what is YAHWEH going to do for His people? For an Israel facing judgment what is it that gives her hope if there is any hope to be found in the prospect of Assyrians and Babylonians who seemingly stand ready at God’s command ready to execute His judgment? Against the gloom and terror of a King who will keep his covenant promise to rain curses down on a disobedient people, is the glory of a Suffering Servant in whom His people will enjoy covenant blessings forever.

Chapter 39 ends with the chilling promise “behold, the day is coming”. This is that terrible day of the Lord in which His wrath is poured out against a covenant-breaking people.
But chapter 40 begins with words of comfort and a promise set over against such a terrible day,
“Behold, the Lord GOD comes…” This King who reigns from His temple on high is going to come and save His people through a Suffering Servant. Through this Suffering Servant, the problem of a covenant that has been broken and cannot be obeyed will be resolved. The law which hangs over the people of Israel pronouncing guilt and exacting judgment in the courtroom of heaven will be dealt with.

And if we are to understand the nature of the work of the Suffering Servant in the passages we are considering, we must pay attention to a series of passages that are the glue holding these passages together. Much has been made of the fact that inherent to Isaiah’s message of deliverance are Songs to be sung. As God pronounces comfort for His people in their restoration from the hands of the Babylonians, the melody line is connected by a series of promises as to how he is going to act in righteousness on behalf of His people; the One who does not grow weary, the Suffering Servant, will bring relief to the downtrodden and the weary by again dwelling with His people. The opening chapters of Isaiah 40-66 are linked together by these promises: Isaiah 40:28-31, 41:17-20, 42:16-17, 43:2-7, 45:13-19, and 48:17-22. These literary markers highlight God’s activity in the salvation and restoration of His people:

“The LORD…does not faint or grow weary; his understanding is unsearchable. 29 He gives power to the faint, and to him who has no might he increases strength…they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint. (Isaiah 40:28-31).

“When the poor and needy seek water, and there is none, and their tongue is parched with thirst, I the LORD will answer them; I the God of Israel will not forsake them. 18 I will open rivers on the bare heights, and fountains in the midst of the valleys. I
will make the wilderness a pool of water, and the dry land springs of water. 19 I will put in the wilderness the cedar, the acacia, the myrtle, and the olive. I will set in the desert the cypress, the plane and the pine together, 20 that men may see and know, may consider and understand together, that the hand of the LORD has done this, the Holy One of Israel has created it. (Isaiah 41:17-20)

“And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground. These are the things I do, and I do not forsake them… (Isaiah 42:16-17)

“2 When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. 3 For I am the LORD your God, the Holy One of Israel, your Savior… I give Egypt as your ransom, Cush and Seba in exchange for you. 4 Because you are precious in my eyes, and honored, and I love you, I give men in return for you, peoples in exchange for your life. 5 Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you. 6 I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth, 7 everyone who is called by my name, whom I created for my glory, whom I formed and made.” (Isaiah 43:2-7)

“I have stirred him up in righteousness, and I will make all his ways level; he shall build my city and set my exiles free, not for price or reward,” says the LORD of hosts…Israel is saved by the LORD with everlasting salvation; you shall not be put to shame or confounded to all eternity. 18 For thus says the LORD, who created the heavens (he is God!), who formed the earth and made it (he established it; he did not create it empty, he formed it to be inhabited!): “I am the LORD, and there is no other…(Isaiah 45:13-19)

“Thus says the LORD, your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you to profit, who leads you in the way you should go. 18 Oh that you had paid attention to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea; 19 your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me.” 20 Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, “The LORD has redeemed his servant Jacob!” 21 They did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and the water gushed out…” (Isaiah 48:17-22)

God is again going to gather His people. He is going to collect them not merely from Babylon, but the ends of the earth. What he did for His people in the first Exodus from Egypt will be far surpassed in one final exodus that is permanent. He is going to give water to the thirsty and healing for those who are blind; he is going to give relief for those who are oppressed and give righteousness to those who have none. Keep all of these things in mind as we consider our texts.

How is it that He will accomplish this? Will he merely recapitulate the events of Exodus by leading his people in a grand demonstration against the Babylonians? No. God has in mind something far greater and far grander. Chapter 41 ends with God again back in the courtroom reminding His people that He is their true King and admonishing them over their idols which rule over nothing. Chapter 41 ends like this: “Behold they (those illegitimate rulers and those false gods) are all a delusion.” Israel’s covenant breaking has been the pursuit of a mirage, leaving them poor, thirsty, needy, blind, and in darkness. But just as God himself as torch and firepot passed through the sacrificed animals as the keeper of the covenant who himself will bring the blessings of the covenant to pass, so too God is himself going to satisfy the demands of the covenant.

The end of chapter 41 is this: “Behold they are all a delusion”.
The opening line of Isaiah 42 is this: “Behold my servant”.
Over against the illegitimate rulers and false gods God presents his Suffering Servant who will embody His kingship over His people. Here is the text for our consideration:

1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. 2 He will not cry aloud or lift up his voice, or make it heard in the street; 3 a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. 4 He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law. 5 Thus says God, the LORD, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people on it and spirit to those who walk in it: 6 “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, 7 to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. 8 I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols. 9 Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them.” (Isaiah 42:1-9)

Our passages for consideration are Isaiah 42:6 and Isaiah 49:8. These are, within the context of this opening section of Isaiah 40-66, parallel passages, with Isaiah 49 actually beginning the next section and next song. It would be really tempting to take the time to completely unpack this entire section but we do not have that kind of time. Instead, we are going to focus our attention on one phrase in verse 6: “I will give you as a covenant for the people”. There has been a lot of discussion among commentators about the meaning of that phrase, but most of the discussion falls in the typical fashion along the lines of the identity of the servant. Is the servant Israel? Is the servant unidentified? Is the servant an unknown Messianic figure who will arrive on the scene at a later point in Israel’s history? And how that question is answered is determined far earlier in one’s handling of the other so-called Messianic texts of Isaiah, those passages that point to some kind of King-Ruler yet to come in Israel’s future. For reasons I will not go into here, I believe that the Suffering Servant is a Messianic King-Ruler who is yet to come in Israel’s future, and not just a Messianic figure, but the ultimate Christophany, God come in human form to accomplish his own purposes on His people’s behalf. The torch and the firepot will take on flesh, not only walking through the carcasses as a covenant keeper, but suffering the fate of the carcasses as a covenant breaker.

There are several observations to be made about this Suffering Servant who will be made a covenant for the people. There has also been a lot of discussion about whether or not this is a covenant personified and what “for the people” actually means. Again, while some commentators are ambivalent about what it means for a person to be made a covenant, many others, some of whom will be quoted here are convinced (rightly so) that this is nothing other than a covenant that takes on flesh. So the first thing we can say about this covenant is that...

    1. The covenant promised here is a Person, none other than the Suffering Servant of verse 1 in this passage. The Suffering Servant is going to embody a covenant.
    2. The Servant-Covenant will be given. There are echoes here of an earlier prophecy, “unto us a Son is given”. This is a covenant that will come from outside of the people… an example of a unilateral action on the part of YAHWEH.
    3. The Servant-Covenant will be commissioned by YAHWEH. Not only is he having an effect on the people, He is divinely ordained for this specific purpose.
    4. This Servant-Covenant brings justice. Justice is mentioned three times in the first four verses. Here in this passage the divine commissioning is itself characterized by righteousness. Justice is inseparable from the nature of this covenant and its effects.
    5. This Servant-Covenant will be a light. In fact, these two phrase “covenant for the people” and “light for the nations” are so connected that one could say that this Suffering Servant will be a covenant light. IOW, this is a covenant from which light proceeds.
    6. This Servant-Covenant acts on behalf of the people. “For the people” suggests not only recipients, but those who are the beneficiaries of the giving of this new covenant. There is a cause and effect relationship between the covenant and the people.

This then is the profile of the Suffering Servant who is to be a covenant for the people.
There is coming a day in Israel in which a Suffering Servant will be embody the covenant for His people. This Servant-Covenant will be a light to those whom he is given. As this covenant shines forth he brings justice to His people, a people that is broader than mere Israel.

And that leads us to consider a couple of other dynamics at work in this passage.

  1. The first is that this “people” is not just Israel. Verse 2 says the Suffering Servant will bring forth justice to the nations. Verse 5 says God gives breath to the people on the earth. Verse 6 places these two words side by side… the covenant for the people is going to be a light to the nations. The benefits of this Servant-Covenant extend beyond Israel to the ends of the earth… including Gentiles. The reach of this covenant isn’t limited to the nation of Israel, but is for all people groups.
  2. The Servant-Covenant is Spirit empowered. Verse 2: I have put my Spirit upon Him. The same Spirit that has breathed life into creation (vs. 5) breathes life into the nations through this Servant-covenant for the people. The covenant-light is going to be a life source.
  3. The Servant-Covenant effects a new creation. Verse 5 places the context of this Servant-Covenant in verse 6 in the original creation. Verse 5 is the language of Genesis 1:2, with the Spirit hovering over the waters in the creation of the heavens and the earth and Genesis 2:7 in which he is the life breath of God into man, or the original “generation”. Here the language of the garden is employed leading into verse 6 because what is needed is a new generation, or re-generation. And that’s precisely the effects of this Servant-Covenant in verse 7: opening the eyes of the blind, releasing prisoners from the dungeons, and giving light to those in darkness. This is the language of a new creation. And indeed, verse 9 says as much: these are “new things”, an idea Isaiah continues in chapter 43 verse 19: Behold I am doing a “new thing”. The new creation has a Servant-Covenant bringing life to the nations.
  4. The Servant-covenant is inseparable from a new law. Verse 4: “the coastlands are waiting for His law”, a law that will in and of itself effect justice.
  5. The Servant-covenant is set over against the false idols of the people. Verse 17 of chapter 42: it is the Servant-covenant that is going to render the idols of the unbelieving Israelites useless. The covenant will shame any and all comers who attempt to usurp the divine right of the King-Covenant.

So, how does this fit in with the rest of Isaiah? Israel has broken covenant. They have played the infidel. The Assyrians have threatened and YAHWEH in his mercy gave them reprieve. But the Babylonians, a rising power to the east, are coming. They will execute judgment as the curses of Deuteronomy rain down on unrepentant and unbelieving Israel. As he has already done with the northern 10 tribes, God is going to pour out his wrath on the covenant-breaking nation. Darkness will cover the land…Covenant-breaking Israel is in need of a new covenant and a new law that effects justice in its recipients. It is this Suffering Servant-Covenant that will satisfy God’s wrath (Isaiah 53). He will satisfy the terms, the blessing and curses, of the broken covenant and in so doing become a covenant himself.

This Suffering Servant-Covenant will “lead the blind in a way that they do not know…”
This Suffering Servant-Covenant will “turn the darkness before them into light”. “When the poor and needy seek water and there is none, and their tongue is parched with thirst.”
This Suffering Servant-Covenant will not forsake them, but indeed will feed them and give them drink.
This Suffering Servant-Covenant is none other than the King of heaven whose train fills the temple.
This King is Himself a Covenant… He not only sets the terms of his rulership of His new people, He *is* the terms of His rule over His people, a rule that is empowered by the Spirit who breathes life into a new nation, a new humanity, made up of all nations. God’s people, as they await judgment from a law that has condemned them, are in need of salvation. Salvation for covenant-breakers comes in the form of a covenant keeper who becomes a covenant for them.
Their kingdom will be destroyed. But the Suffering Servant-Covenant will bring a new kingdom.

Isaiah 9:1-7:1 "But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. 3 You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. 4 For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. 5 For every boot of the tramping warrior in battle tumult
and every garment rolled in blood will be burned as fuel for the fire. 6 For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this."

Author - Chad Richard Bresson