The Substance of the gospel/covenant of grace in the Old Testament...
Scott Clark has a helpful paragraph quote from Berkhof over at the Heidelblog. Here is a small part that brings home a biblical truth regarding the substance of the covenant of grace/gospel in the Old Testament:
"There is gospel in the maternal promise, gospel in the ceremonial law, and gospel in many of the Prophets, as Isa. 53 and 54; 55:1–3, 6, 7; Jer. 31:33, 34; Ezek. 36:25–28. In fact, there is a gospel current running through the whole of the Old Testament, which reaches its highest point in the Messianic prophecies."
The substance of the gospel promise/covenant of grace runs through the Old Testament and comes to fruition in the person of Jesus Christ, "Lamb of God who takes away the sins of the world."
Gal. 3:14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receivethe promised Spirit through faith.
Gal. 3:29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
Gal. 4:4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so thatwe might receive adoption as sons.
Heb. 1:1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
from the OPC Republication Report---Some Reformed theologians have seen the idea of substance in a more technical way; namely, the core condition that governs the covenant. Thus, when the condition is essentially the same, the covenant is also essentially the same; and when the condition differs, so does the ESSENCE OF the covenant.
Republication Report--For example, Ursinus argues that the “substance of the covenant” is “the principal conditions” of the covenant… The confession seems to communicate this basic idea when it states that the Old and New Testament are not “two covenants of grace, differing in substance, but one and the same under various dispensations.”…
The covenant of grace was administered in the time of the law “by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances.” The phrase, “other types and ordinances” shows that typology functions as a general rubric to summarize the symbols and ordinances of the old covenant. The standards remind us that those types were “sufficient and efficacious” for the time of the law and by them believing Israelites enjoyed the “full remission of sins, and eternal salvation” (WCF 7.5).
Yet this is true only because they were MORE THAN SYMBOLS for that covenant administration. They also functioned as TYPES of the fullness to be unveiled with Christ’s coming. Their ultimate efficacy is dependent upon their functioning as TYPES.
By adding obedience to the ceremonial law to the essential condition of the covenant, the subservient covenant position gives Mosaic typology a fundamentally works-based character, rather than an evangelical one. Proponents did not deny that these various types also signified spiritual benefits, but they insisted that they only did so “secondarily” or indirectly, while their primary reference was to temporal things promised in the covenant.
Cameron put it this way: “The Sacraments, Sacrifices, and Ceremonies of the Old Testament did set forth Christ, and the Benefits by Christ; not primarily, but secondarily…but the Sacraments of the New Covenant do shew forth Christ primarily, and that clearly” Thus circumcision primarily signified the separation between the seed of Abraham and the rest of the nations and sealed to them the earthly promise. The Passover primarily signified the passing over of the destroying Angel. The sacrifices and washings primarily represented only a carnal holiness. Only secondarily did these benefits signify Christ.
The OPC Republication Report---From a confessional viewpoint, the basic weakness here is that it reverses the true biblical priority of Christ as the substance and primary signification of these types and shadows. According to our standards, the purpose of these various types and ordinances was to function as an aspect of the covenant of grace, being means of administering the eternal and salvific blessings procured by Christ (WCF 7.5, 8.6, 17.5). Christ is the “substance” of the types and ordinances (not merely their secondary referent), even as he is the substance of God’s covenant of grace (WCF 7.6), while all else remains.. accidental.
The subservient covenant effectively reverses this in insisting that these types primarily signify temporal benefits, and only secondarily signify Christ. As John Cameron stated, the subservient covenant leads to Christ only “indirectly” whereas the covenant of grace leads to him directly. It is difficult to harmonize the idea that Christ was the “substance” of all these types and ordinances and at the same time only their secondary referent…
Anything that functions as an “administration” of the covenant of grace must, in fact, administer grace to those who are under it. Such it is with the other types, ceremonies, and other ordinances delivered to the Jews. The administrative aspects of the old covenant were to function as the “outward and ordinary means whereby Christ communicates” to Israel “the benefits of redemption” (SC 88)...
Saving grace was not simply administered merely as a consequence or by-product of these types. Rather, saving grace was present by and in these types, and in this way communicated grace to believers. In terms of our confessional definitions, to say that something is an administration of grace means that grace is communicated by and in that thing."
from the OPC Republication Report---Some Reformed theologians have seen the idea of substance in a more technical way; namely, the core condition that governs the covenant. Thus, when the condition is essentially the same, the covenant is also essentially the same; and when the condition differs, so does the ESSENCE OF the covenant.
ReplyDeleteRepublication Report--For example, Ursinus argues that the “substance of the covenant” is “the principal conditions” of the covenant… The confession seems to communicate this basic idea when it states that the Old and New Testament are not “two covenants of grace, differing in substance, but one and the same under various dispensations.”…
The covenant of grace was administered in the time of the law “by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances.” The phrase, “other types and ordinances” shows that typology functions as a general rubric to summarize the symbols and ordinances of the old covenant. The standards remind us that those types were “sufficient and efficacious” for the time of the law and by them believing Israelites enjoyed the “full remission of sins, and eternal salvation” (WCF 7.5).
Yet this is true only because they were MORE THAN SYMBOLS for that covenant administration. They also functioned as TYPES of the fullness to be unveiled with Christ’s coming. Their ultimate efficacy is dependent upon their functioning as TYPES.
By adding obedience to the ceremonial law to the essential condition of the covenant, the subservient covenant position gives Mosaic typology a fundamentally works-based character, rather than an evangelical one. Proponents did not deny that these various types also signified spiritual benefits, but they insisted that they only did so “secondarily” or indirectly, while their primary reference was to temporal things promised in the covenant.
Cameron put it this way: “The Sacraments, Sacrifices, and Ceremonies of the Old Testament did set forth Christ, and the Benefits by Christ; not primarily, but secondarily…but the Sacraments of the New Covenant do shew forth Christ primarily, and that clearly” Thus circumcision primarily signified the separation between the seed of Abraham and the rest of the nations and sealed to them the earthly promise. The Passover primarily signified the passing over of the destroying Angel. The sacrifices and washings primarily represented only a carnal holiness. Only secondarily did these benefits signify Christ.
The OPC Republication Report---From a confessional viewpoint, the basic weakness here is that it reverses the true biblical priority of Christ as the substance and primary signification of these types and shadows. According to our standards, the purpose of these various types and ordinances was to function as an aspect of the covenant of grace, being means of administering the eternal and salvific blessings procured by Christ (WCF 7.5, 8.6, 17.5). Christ is the “substance” of the types and ordinances (not merely their secondary referent), even as he is the substance of God’s covenant of grace (WCF 7.6), while all else remains.. accidental.
ReplyDeleteThe subservient covenant effectively reverses this in insisting that these types primarily signify temporal benefits, and only secondarily signify Christ. As John Cameron stated, the subservient covenant leads to Christ only “indirectly” whereas the covenant of grace leads to him directly. It is difficult to harmonize the idea that Christ was the “substance” of all these types and ordinances and at the same time only their secondary referent…
Anything that functions as an “administration” of the covenant of grace must, in fact, administer grace to those who are under it. Such it is with the other types, ceremonies, and other ordinances delivered to the Jews. The administrative aspects of the old covenant were to function as the “outward and ordinary means whereby Christ communicates” to Israel “the benefits of redemption” (SC 88)...
Saving grace was not simply administered merely as a consequence or by-product of these types. Rather, saving grace was present by and in these types, and in this way communicated grace to believers. In terms of our confessional definitions, to say that something is an administration of grace means that grace is communicated by and in that thing."