It is good for the heart to be strengthened by grace Hebrews 13:9

I s s u e 19 6 A p r i l 2 013

Christ, Our New Covenant High PriestPart 3

The yearly Day of Atonement, as recorded in Leviticus 16, was the most important day on Israels calendar. It was the one day every year that Aaron, the High Priest, was allowed to go within the veil and enter the Most Holy Place. This day Aaron went into the Most Holy Place and sprinkled the mercy seat with blood. This ritual covered Israels sin for a year. There is not a type of Christs atoning work in the Old Testament Scriptures that sets forth the cross work of Christ as clearly as Aarons work on the Day of Atonement. On that day Aaron not only performed the two major functions of a priest: (1) to offer a sacrifice and (2) to make intercession, but he performed both of these things inside the veil in the Most Holy Place. Aaron presented the blood from the goat that had been sacrificed, sprinkled it on the mercy seat of the Ark in the Most Holy Place and pleaded for Israels forgiveness. Leviticus ReisingerContinued on page 2

In This Issue
Christ, Our New Covenant High Priest Part 3 John G. Reisinger Luther's Spirituality Part 2 of 2 A. Blake White Romans 9 and Free Will Steve West The Cross and the Lord's Day Part 4 Steve Carpenter The Priority of Grace A. Blake White 1

John G. Reisinger

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Luthers SpiritualityPart 2 of 2
A. Blake White
In the first installment, we briefly sketched Luthers life and looked at how we should learn from Luthers gospelcenteredness and his teaching on the two kinds of righteousness. In this installment, we will look at four more areas. The third area where we can learn from Luther is through a look at his theology of the cross derived mainly from 1 Corinthians 1:18-2:5. How does God reveal himself? As Graham Tomlin writes, The cross of Christ is the place where God has revealed his wisdom, or his characteristic way of working.1 Theologians of glory build their theology on what they expect God to be like which usually ends up resembling the theologian instead. Theologians of the cross develop their view of God in light of Gods own revelation of himself in Christ on the cross.
1 Graham Tomlin, The Theology of the Cross: Subversive Theology for a Postmodern World? Themelios 23.1, 61.

The cross is mysteriously a blessing and so is every trial we encounter. It looks as though Christ is being defeated, but to the enlightened eye we see Christ conquering his enemies. He acts contrary to what is expected. God works and reveals himself through suffering and weakness, not strength and glory. The pattern of our lives is shaped by the pattern of Christ. In Romans 8:17, Paul says, Now if we are children, then we are heirs heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. For Jesus, the pattern was suffering then glory, and it must be the same for us. The cross shows us the shape of life; the cross reveals how God deals with those whom he loves. As Kolb writes, Religions of glory have as their first and foremost goal the encouragement of good human performance. The theology of the cross aims at bestowing a new identity upon sinners, setting aside the old identity, WhiteContinued on page 12 by killing it, so that good

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ReisingerContinued from page 1

16 shows the atonement of Christ in typology. Here is Gods instruction on how the Day of Atonement was to be observed. The instructions begin with a warning. No one except Aaron is allowed to enter the Most Holy Place, and he is to enter only on the Day of Atonement. God reminds Aaron in verse 1 of the death of his two sons, Nadab and Abiuh, (see Leviticus 10:13) when they offered strange fire before the Lord.
And the Lord spake unto Moses after the death of the two sons of Aaron, when they offered before the Lord, and died; (Lev.16:1).

Aaron is specifically warned that he will die like his two sons if he comes into the Most Holy Place at any time other than the Day of Atonement.
And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat (Lev.6:2).

April 2013 The laying aside of the royal clothes and putting on the plain clothing reminds us of the fact that our Lords atonement was accomplished in his humanity, that is, as the man Christ Jesus. It was not the Son of God in the full power of his deity that defeated Satan, but it was Jesus, the son of Mary, our true kinsman, our older brother who fought and conquered Satan as our substitute. In his incarnation our Lord did not cease to be absolute deity, but he did lay aside the exercise of his deity and put on the robe of human flesh with all its limitations yet without sin. He laid aside the use of the splendor and glory of his deity and robed himself in the plain linen of our humanity in order to become one with us in our humanity and function as our kinsman redeemer.
Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on (Lev.16:3-4).

Issue 196
Sound of Grace is a publication of Sovereign Grace New Covenant Ministries, a tax exempt 501(c)3 corporation. Contributions to Sound of Grace are deductible under section 170 of the Code. Sound of Grace is published 10 times a year. The subscription price is shown below. This is a paper unashamedly committed to the truth of Gods sovereign grace and New Covenant Theology. We invite all who love these same truths to pray for us and help us financially. We do not take any paid advertising. The use of an article by a particular person is not an endorsement of all that person believes, but it merely means that we thought that a particular article was worthy of printing. Sound of Grace Board: John G. Reisinger, David Leon, John Thorhauer, Bob VanWingerden and Jacob Moseley. Editor: John G. Reisinger; Phone: (585)3963385; e-mail: reisingerjohn@gmail.com. General Manager: Jacob Moseley: info@newcovenantmedia.com Send all orders and all subscriptions to: Sound of Grace, 5317 Wye Creek Drive, Frederick, MD 21703-6938 Phone 301473-8781 Visit the bookstore: http://www. newcovenantmedia.com Address all editorial material and questions to: John G. Reisinger, 3302 County Road 16, Canandaigua, NY 14424-2441. Webpage: www.soundofgrace.org or SOGNCM.org Scripture quotations marked (NIV) are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION Copyright 1973, 1978, 1984 by International Bible Society. Used by Permission. All rights reserved. Scripture quotations marked NKJV are taken from the New King James Version. Copyright 1982 by Thomas Nelson, Inc. Used by Permission. All rights reserved. Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version, copyright 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved. Contributions Orders Discover, MasterCard or VISA If you wish to make a tax-deductible contribution to Sound of Grace, please mail a check to: Sound of Grace, 5317 Wye Creek Drive, Frederick, MD 21703-6938. Please check the mailing label to find the expiration of your subscription. Please send payment if you want your subscription to continue$20.00 for ten issues. Or if you would prefer to have a pdf file emailed, that is available for $10.00 for ten issues. If you are unable to subscribe at this time, please call or drop a note in the mail and we will be glad to continue Sound of Grace free of charge.

Aaron is then instructed exactly how he is to approach God in the Most Holy Place. He first brings a sin offering and a burnt offering. He then fully bathes and puts on plain linen clothing including his underwear. These are special garments that Aaron will only wear on the Day of Atonement. The rest of the year he wears the clothes described in Exodus 28:3-35. His regular clothes were very ornate and colorful. On the Day of Atonement Aaron will lay aside his regular ornate high priestly clothes, bathe himself and put on the special plain linen clothing. He will put the special linen clothes on when he first comes into the Most Holy Place, and he will take them off after the scapegoat is released and will not wear them again for another year.

Aaron then takes two goats from the congregation for a sin offering and one ram for a burnt offering. He offers the bullock for himself and his house. Everything that in any way involves either the priest or the people must be the cleanest by sprinkled blood because it has been defiled by contact with sin.
And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house (Lev.16:5-6).

The symbolism of the two goats is the heart of the Day of Atonement. Two goats are chosen from among the
ReisingerContinued on page 4

Issue 196

April 2013

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Romans 9 and Free Will

Steve West
It does not usually take much time in a discussion about Calvinism before the Calvinist tries to steer the conversation to Romans 9. There are good reasons for this maneuver. On the face of it, the ninth chapter of Romans contains some of the clearest theological statements in favor of theological determinism in the Scriptures. In this article I aim to accomplish two things. First, I want to argue that the surface reading of Romans 9 is in fact correctit does teach election and predestination as understood in the Calvinistic tradition. I will not be able to put forward anything approaching verse-by-verse exegesis, but I do hope to present some critical expositional points to support this interpretation. My second aim in this article is to show how this strongly predestinarian passage also sits comfortably with full human responsibility before God. In other words, both determinism and responsibility come together again, which is another example of exegetical data confirming a compatibilistic view of freedom. 9 1. Expositional Sketch of Romans we are Gods heirs, co-heirs with our elder brother Jesus (15-17). Whatever we suffer here on earth is not worth comparing to the glory that is to come (18). The groaning of creation due to bondage to sin will yield to freedom; the groaning of our lives will yield to consummated redemption; the groaning of the Spirit in prayer for us will yield to conformity with Gods will (19-27). As if these themes were not enough for one chapter, we are also told about Gods sovereign working in and through all things for our good (28). We know he is doing this because he has predestined us to be like Jesus (29). The golden chain of foreknowledge and predestination runs through being called, being justified, and being glorified (so sure it is past tense). In response to these realities we are called to think about our standing: God is for us, God is the one who justifies, God already gave his son for us: what are we lacking, or what should we fear (31-33)? Jesus died for us and lives for us, interceding at the right hand of the Father (34). Categorically, without exception, nothing can separate us from the love of God in Christ Jesus (35-39). Actually, even our enemies and hostile powers not only fail to dislodge us from Christ, they turn out for our good (cf. 28). Thus we not only conquer our enemies (because they dont harm us), we are more than conquerors (v. 37) over them because their hostility and attacks actually turn out for our good because of Gods love and purpose to make us like Christ. The crescendo of Romans 8 is breathtaking. Any sensitive reading of the passage should cause us to be lost in wonder, love, and praise. One can only wonder at what will stir Pauls heart next, and what he will write about now. Without any chapter or verse divisions (which means the readers would not take a mental break between 8:39 and 9:1), from the heights of Romans 8 immediately follows the sentence: I speak the truth in ChristI am not lying, my conscience confirms it in the Holy SpiritI have great sorrow and unceasing anguish in my heart (9:1-2). It has often been said that Karl Barths commentary on Romans fell like a bombshell on the playground of the theologians; Romans 9:1-2 falls in a similar fashion into the mental and emotional state of those absorbed in the glories of chapter 8. Such a transition from joy to sorrow, heights to depths, love to anguish, can only be accounted for on the basis that something is terribly, terribly wrong. What is wrong for Paul, and the source of his anguish, is the fact that Israel, despite all of its blessings, has rejected Christ (v. 3-5). Paul feels so strongly that he states he wishes he could be cursed if they would receive Christ (perhaps in our culture we would say Paul would go to hell for them if only they could be saved). Why does Paul feel this strongly? The only sensible answer (which is also the biblical answer!) is that Israelites are not saved by default. Paul could wish himself cursed because all Jews outside of Christ are under Gods curse, just like all Gentiles. In fact, Romans 10:1 states the matter in the plainest possible terms: Brothers, my hearts desire and prayer to God for the Israelites is that they may be saved. Paul is praying for their salvation because they are not saved.
WestContinued on page 9

Romans 8 is considered by many Christians (and certainly preachers) to be one of the greatest chapters in the Bible. There is no condemnation for those in Christ Jesus (8:1), which is a marvelous truth but even more poignant and profound after youve worked through Romans 1-7. The eighth chapter breathes in the atmosphere of the Holy Spirit, and rejoices in all his work on our behalf. All Gods children have the Spirit (v. 9), and can live in holiness by his power (11ff). We have been adopted into Gods own family, and as such

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congregation. They then cast lots and designate the one goat as the Lords After springoat. This goat kling the mercy will be slain There is no word hated as seat with blood, and its blood deeply by liberal churchmen as Aaron will put sprinkled on the the word propitiation. The idea both hands on the mercy seat in the that a God of love could have a second goat and Most Holy Place. wrath that needed satisfied with a confess the sins This goat illussacrifice is a monstrous idea to a of Israel. This trates the truth liberal. illustrates the of the propitiadoctrine of imputory work on the tation. The peoples sins are symbolicross. The NIV has caught the essence cally imputed, put on, the goat and of its meaning in Romans. the goat is taken out into the wilderGod presented Christ as a sacrifice of atonement, through the shedding of his bloodto be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunishedhe did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus (Rom. 3:25-26).

April 2013 penalty for sin. God is honest and will pay the earned wages.

Issue 196 proceeded with presenting the gospel. One of my favorite passages that teach this truth is Psalm 103:12: As far as the east is from the west, so far hath he removed our transgressions from us. I remember using this text in a sermon. I emphasized that east and west never meet. If you took off in an airplane and flew directly west, you would fly forever and never be flying east. You would always be flying west. If you turned around and flew east, you would fly forever without ever flying west. As I said, east and west never meet. The same thing is not true if you fly either north or south. If you fly south, you will start flying north when you cross the South Pole, or if you fly north, you will start flying south when you cross the North Pole. After the service ended an elderly lady smiled and said, I am sure glad the Holy Ghost knows the difference between east and west and north and south. From north to south is not very far but from east to west is beyond measuring.

The mercy seat is the place of the propitiation or a sacrifice of atonement. It is the aspect of Christs sacrifice that pays for sin and satisfies the holy character of God. There is no word hated as deeply by liberal churchmen as the word propitiation. The idea that a God of love could have a wrath that needed satisfied with a sacrifice is a monstrous idea to a liberal. They insist that the suffering caused by sin is not because there is wrath in God but only because the nature of sin carries suffering as a consequence. Wrath is like the heat in a radiator. If you touch a hot radiator you will feel pain, but that is not because there is wrath in the radiator. The liberals problem is his misunderstanding of the true nature of God. He begins with love instead of beginning with holiness. The death of the Lords goat shows the necessity of a death to pay for sin. I used to say, God owes no man anything, but I was wrong. God owes every sinner the wages of sin, namely death as the

ness and forever lost. The work of the second goat illustrates the doctrine of expiation of sin by our Lord. He not only paid for sin, but he literally carried the sin away. He bore the penalty of our sin on the cross and then buried it forever in his tomb. He went into the grave with our sin on him and left the sin behind when he arose from the dead. The Holy Ghost uses some strong metaphors to illustrate this truth.

And he shall take the two goats, One of the metaphors is Micah and present them before the Lord 7:19: He will turn again, he will have at the door of the tabernacle of the compassion upon us; he will subdue congregation. And Aaron shall cast our iniquities; and thou wilt cast all lots upon the two goats; one lot for the their sins into the depths of the sea. A Lord, and the other lot for the scapeyoung Christian was on a cruise ship goat. And Aaron shall bring the goat and started to flip a silver dollar into upon which the Lords lot fell, and ofthe air. Each time he flipped it a little fer him for a sin offering. But the goat, higher. When a small crowd gathered, on which the lot fell to be the scapethe young man flipped the coin very goat, shall be presented alive before the Lord, to make high, and the an atonement with wind took it into him, and to let him the ocean. The go for a scapegoat The liberals problem is his misyoung man asked into the wilderness understanding of the true nature of the crowd, How (Lev. 16:7-10). God. He begins with love instead of many of you beginning with holiness. Sin has now believe we could both been paid turn around and for, carried away find that coin? and forgotten forEveryone smiled and some said, No ever. Aaron slays the bullock to atone way. It is gone forever. The young man said, I think you are right. There for himself and his house. He takes a censer full of hot coals from the altar is something else that is buried in the and sweet incense and goes within the depth of the sea and will never be found, and that it is my sin. He then
ReisingerContinued on page 6

Issue 196

April 2013

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The Cross and the Lords DayPart 4

Steve Carpenter
Next we will look at the Sabbath in the New Testament. We might observe first of all as it relates to the matter of Jesus and the Sabbath that Jesus observed the Sabbath, but it is a non-sequitur to say that therefore so should we. The reason is very simple. Jesus was born and lived all of his life under the law. Galatians 4:4 says he was born and lived under the law. Jesus kept the whole Mosaic Code. If were going to isolate one of those ceremonies or one of those laws that Jesus kept, it should follow logically that we keep them because you see it was Christs mission to fulfill all righteousness and to live a life of perfect obedience to the law. I think there is established in the words of Christ in John chapter 4 the basis for the New Testament Sabbath theology. In John chapter 4, Jesus words with the Samaritan woman set the stage for the relationship to the Sabbath commandment in the New Testament. Jesus addresses the Samaritan woman in John 4:20-22:Our fathers worshiped in this mountain and you people say that in Jerusalem is the place where men ought to worship. Jesus said to her Woman, believe me, an hour is coming when neither in this mountain nor in Jerusalem shall you worship the father. You worship that which you do not know; we worship that which we know, for salvation is from the Jews. He is here calling to task the Samaritans who rejected two thirds of the Old Testament. They accepted only the Pentateuch, but rejected the writings and the prophets. In effect Jesus is saying you worship that which you do not know because you rejected much of the Old Testament revelation. In John 4:23 he adds, But an hour is coming. An hour is coming and now is already beginning to dawn. An hour is already beginning to emerge as the New Covenant is in the process of being ratified. The hour is coming and is now already emerging when the true worshipers shall worship the father not in a mountain, not in a temple but in spirit and in truth, for the father seeks such people to be his worshipers as John 4:24 says, God is spirit and those who worship Him must worship Him in spirit and truth. That brings us to the implication that John chapter 4 has for the Sabbath. I suggest in a propositional form that the Sabbath theology of the New Testament runs parallel to the temple theology of the New Testament. When you look at the New Covenant writings of the apostle Paul in 1 Corinthians 6:19, he said that every believers body is now the vaosnaos of God- it is the temple of God. The word vaosnaos in Greek is one of two primary words for temple, and it was the word that was specifically used to designate the holy of holiesthe sanctuary of Gods presence in the Old Covenant. Now we are the holy of holies, and we are the vaosnaos of God; therefore, worship is not isolated to a mountain, and its not isolated to a temple. I dont know why we go around calling our church buildings, sanctuaries. They are not sanctuaries because we are the sanctuary of the presence of God. We are the temple of the Holy Spirit. Just as the spatial limitation of the worship of God disappeared with the temple, so its temporal limitation went with the disappearance of the weekly Sabbath. As a result, the Sabbath came to mean this entire present age as it was a transition to the eternal Sabbath rest. This meaning of the Sabbath was presented by the author of Hebrews. Hebrews 3:7 through Hebrews 4:11 constitutes one whole section of material where the author of Hebrews reasons, based upon an appeal to Psalms 95 where he quotes David that the children of Israel missed the Canaan rest that was promised them through the patriarchs because of unbelief, and they are missing this Canaan rest. He then mixes in a second illustration in chapter 4 in verse 4-5: For he has said somewhere concerning the seventh day And God rested on the seventh day from all his works and again in this passage, they shall not enter my rest. Hebrews takes the two and blends them together. The author takes Psalms 95 speaking of the Canaan rest, and he takes the creation accounts speaking of the seventh day rest of God. Blending them together, he draws this conclusion in Hebrews 4:6-9: Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter it because of disobedience, he again fixes a certain day, Today, saying through David after so long a time just as has been said before, Today if you hear his voice, do not harden your hearts. For if Joshua had given them rest, he would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. What is the Sabbath rest for the people of God? Hebrews 4:10 says, For the one who has entered His rest has himself also rested from his works, as God did from his. The author of is doing the same thing that was done in the Old Testament. Gods seventh day rest is the reason why you
CarpenterContinued on page 7

Page 6 veil. He pours the incense over the hot coals, and a sweet aroma fills the Most Holy Place.
And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: (Lev.16:11-13).
ReisingerContinued from page 4

April 2013 cross from a human point of view, but God saw the cross as the height of our Lords obedience. Our Lord was never more pleasing to his father than he was the moment he cried out, My God, my God, why hast thou forsaken me. At that moment Jesus was putting himself into the hands of his Father to be crucified knowing that he would be vindicated and raised from the dead. This was the act of perfect obedience and faith. The Father raised him from the dead and gave him all power and authority as a reward for Justification robes us in Christs perfect righteousness, and we are a sweet smelling savor unto God.

Issue 196 into his presence in the name of Christ because the Father has told us to come trusting in the merits of Christ. When we are washed in the blood of Christ and robed in his righteousness, we smell like Jesus and God blesses us for Jesus sake. He draws us to himself and gives us the kiss of reconciliation. Verse 17 states a truth that needs a constant repetition:
And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out (Lev. 16:17).

This is a picture of justification. Aaron stands accepted in the very place that is off limits upon pain of death for 364 days of the year. He stands in the presence of God as the peoples representative, and the sweet smell of the incense fills the room signifying that God is pleased. This acceptance is because of the blood atonement that was made on the coals of fire Aaron is carrying. The Most Holy Place becomes a place of meeting with God in assurance of forgiveness of sins instead of a place of fear and judgment. The Apostle Paul uses the idea of a sweet smelling savor image in Ephesians.
And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour (Eph. 5:2).

his work. Justification robes us in Christs perfect righteousness, and we are a sweet smelling savor unto God. We are reminded of Jacob and his mother fooling Isaac and stealing the first-born blessing. Isaac was getting old and blind. He asked Jacob to go hunting , kill a deer and roast it the way he liked it. Rebekah dressed Jacob in Esaus clothes so he would smell like the fields. She put hair on the back of Jacobs hands and the smooth part of his neck. She prepared two goats and made them taste like venison (that was quite a trick!). Isaac was skeptical at first and wanted to feel his son. The hair Rebekah put on Jacobs hands and neck fooled Isaac. Isaac then told Jacob to come near and kiss him. When Isaac kissed Jacob he said, You smell like Esau, and Isaac blessed Jacob. The whole story is found in Genesis 27. What a glorious picture of our drawing near to God in the name of Jesus and receiving a blessing we did not earn or in any way deserve; however, we did not fool or deceive God. He is fully aware we are trading on the merits of his Son. We come

Our Lord performed the work of atonement all by himself. There is no his part combined with our part in the scheme of grace. When I hear so called evangelists say, God has done his part, now you must do your part, I want to shout, My part was to run as fast as I could to get away from God, and his part was to run faster and overcome all my resistance. I love the way the writer of Hebrews repeats this same truth:
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: (Heb 1:3).

The cross provides an acceptable atonement and changes the smell of death into the smell of grace and forgiveness. All of the ugliness and smell of an animal being sacrificed on hot coals is transformed into the God ordained means of satisfying his perfect holiness. When God sees the blood applied, he sees the perfect obedient sacrifice of his son, and he is well pleased. There is surely nothing sweet smelling in the agony of the

There were no chairs in the tabernacle because the priests work was never finished. When our Lord, all by himself with no help from us, had purged our sins, he sat down because his work of atonement was finished. However, he did not sit down on a chair; he sat down on a throne in heaven beside his father. There will never be another Day of Atonement. There is a lot of confusion concerning the status of an Old Covenant believer. A lot of the confusion is created by theologians totally misunderstanding the radical difference between the Old and New Covenants.
ReisingerContinued on page 8

Issue 196

ought to keep the seventh day holy as the Sabbath of the Lord. Then he comes along and he uses God resting on the seventh day as an appeal to us to cease from our own works and to rest in the work of Christ; therefore, you see the Lord of the Sabbath has introduced the age of the Sabbath. All of us who have felt the forgiveness of sins and wherever the power of the work of Christ has become effective have ceased from our own works, and we have entered the Sabbath rest. Not finally, but weve been initiated into it.; The seventh day rest of God does not mean that we should abstain from work on one day out of seven, but rather it means that we should abstain at all times, from any confidence in the flesh or from any sinful work. It is interesting that these works that are spoken of here in Hebrews or later on in chapter 6 and verse 1 are spoken of as dead works; dead works because they dont contribute to salvation at all. In the Old Testament, the seventh day rest of God was made the basis of the command to keep the Sabbath holy under the Old Covenant. The seventh day rest of God is used in a wholly different way under the legislation of the New Covenant. It was made the basis of ceasing from our own works and resting in the work of Christ who is our great high priest who has ascended into the heavens. That is precisely where the author of Hebrews takes it at the close of chapter 4. Its interesting to observe that this was the interpretation of the early church. Justin Martyr writing in the early second century said, The new law requires you to keep perpetual Sabbath, and you, because you are idle for one day suppose you are piousThe Lord our God does not take pleasure in such observances; if there is any perjured person or a thief among you, let him cease to be so. If any adulterer let him repent, then he has kept the sweet and true Sabbath of God. Hes

CarpenterContinued from page 5

April 2013 Page 7 talking about the abstaining from evil it to the cross. When he had disarmed works. Irenaeus in the latter half of rulers and authorities he made a pubsecond century wrote, Nor will he be lic display of them having triumphed commanded to leave idle one day of over them through him. Therefore let rest who is constantly keeping Sabno one act as your judge in regard to bath, that is giving homage to God in food or drink or in respect to a festival the temple or a new moon or of God a Sabbath day, The seventh day rest of God does not which is things which are mean that we should abstain from work on a mere shadow mans body one day out of seven, but rather it means and at all of what is to times doing that we should abstain at all times, from any come, but the confidence in the flesh or from any sinful the works substance bework. of justice, longs to Christ. he keeps In other words, Sabbath in what Paul says the worship of God in his body, the in Colossians 2:16 is that the Sabbath temple. Origen, who had some rather was nailed to the cross along with strange terms in his Sabbath theolall of the other Jewish ordinances. ogy, had this rather interesting comIts rather interesting that in Verse 16 ment: What is the spiritual place of when it says Let no one act as your the soul? Righteousness is its abode, judge in regard to food or drink or in truth, wisdom, holiness and everyrespect to. In the original Greek the thing which Christ isthat is the expression in respect to is one that place of the soulthe soul should not was used in classical Greek for in move away from this place in order the category of. Taking that extended to keep the true Sabbath. Whoever rendering of the text and putting it in abides in me, in him I also abide. In the context of verse 16, it could be Ptolemys letter to Flora we read this: read Let no one act as your judge in And with regard to Sabbath obserthe category of festival, new moon, vance I desire indeed that you abstain Sabbath. Paul is saying that the Sabfrom all evil works. In Syriac Dibath is in the same category as the dascalia it says: Wherefore brethren new moon and the feast days in Israel. every day is the Lords for the ScripTheyre all a part of the same diviture has said the earth is the Lords sion, and theyre all a part of the same with the fullness thereof, the circle of classification; therefore, when one the world that is under heaven and all goes they all go, and theyre all nailed that dwell therein. to the cross. There is no exception. Thats not the only thing that we can mention as a part of the New Testament Sabbath theology. You might glance back at the central passage in the New Testament regarding the weekly Sabbath found in Colossians 2:13-17: When you were dead in your transgressions and the uncircumcision of your flesh, he made you alive together with him having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us which was hostile to us and he has taken it out of the way having nailed As a result the comment of John Eadie in his commentary on Colossians at this point is beautiful. Eadie says the new religion is too free and exuberant to be trained down to times and seasons. Its feast is daily for every day is holy, its new moon never wanes and its serene tranquility is an unbroken Sabbath. All these things belong to an age of shadows, but the substance has come, Christ has come.

Page 8 Old Covenant believers had a hope in a coming Messiah and were just as saved by grace as we are today. They were just as eternally secure in their faith as a believer is today; however, they had no way of knowing they were secure. An Old Covenant believer would have assurance running out his ears on the Day of Atonement when he saw Aaron coming out of the Most Holy Place. He would know he was safe and secure for a whole year. He would not have known what it was to be united to Christ in his death, burial, resurrection and ascension. There was no sacrifice, including the goat on the Day of Atonement, which would allow an Old Testament believer into the presence of God behind the veil. He could not have had an awareness of eternal security but only an awareness of one years atonement. He was secure but had no way of knowing it. An Old Covenant believer, including David, believed his salvation was up for grabs on the Day of Atonement. Some theologians give the impression that Old Covenant believers chewed gum in disinterest when Aaron went into the Most Holy Place. Such is not the case. The individual believer would have felt his hope of acceptance with God was tied with Aarons offering being accepted. He did not say or feel that the ritual on the Day of Atonement had nothing to do with him because he could somehow look forward to the completed revelation of God in Christ and grasp that he was eternally secure. A New Covenant believer knows he is eternally secure in Christ beReisingerContinued from page 6

April 2013 cause many New Covenant texts teach that truth. He does not feel he must get converted again every time he sins. He can use the New Covenant promises like John 5:24 and Romans 8:1 to maintain assurance in spite of sin. An Old Covenant believer did not have those promises. The extent of his experience was based on the knowledge he could get from the Old Covenant, and that knowledge did not include being seated together with Christ in heaven. He had eternal life but believed he only had a one-year atonement, and he believed he could lose that one years salvation for willful covenant breaking. We must not read the New Testament experience as being identical to the experience of an Old Covenant believer despite the fact an Old Covenant believer had many of the same blessings we enjoy today. Abraham is the prototype for justification for all believers in every dispensation, but that does not mean that Abraham understood and believed Romans 5:15. Experience cannot exceed revelation. An Old Covenant believer did not have the Book of Ephesians and the Book of Romans. He could not see himself seated in heavenly places in Christ Jesus since Christ had not yet even died. David was just as eternally secure, despite his sin, as a believer is today, but he believed he could lose his salvation. Psalm 51 is not merely pleading to not lose the assurance of salvation, but it is pleading to not lose your salvation. I repeat, David was just as secure as you and I, but he had no revelation upon which to garner assurance of that security. The Old Covenant believer hoped for many

Issue 196 things that had to await the coming of the Messiah to fulfill the New Covenant. Blessings rooted in the New Covenant cannot be experienced until the New Covenant is in force. Remember the Old Covenant believer did not live under the covenant that Christ established; he lived under the law covenant that God established through Moses at Sinai. The New Covenant believer is under grace in a way an Old Covenant believer never could be, and the Old Covenant was under law in a way a New Covenant must never be. Hebrews 9 gives a review of the Tabernacle ministry on the Day of Atonement. Verse 15 reveals that the New Testament, or covenant, had to be in place before believers could receive the promise of an eternal inheritance. The one year covering of sin on the Day of Atonement was not a real atonement because it was only a temporary promise of a coming atonement. The Day of Atonement was like an I owe you that guaranteed a future true atonement. There was no real atonement that could cleanse the conscience until Christ died on the cross. The entire Levitical system was only a type. All of the animal sacrifices put together could not actually forgive one sin. In our next article we will look at the theology behind the testimony in the ark. A failure to see that the Ten Commandments, or Tables of the Covenant, is a covenant document and not the so-called moral law obscures the biblical meaning of the Day of Atonement.

"Justification is God's act of remitting the sins of guilty men, and accounting them righteous, freely, by his grace, through faith in Christ, on the ground, not of their own works, but the representative lawkeeping and redemptive blood-shedding of the Lord Jesus Christ on their behalf." J.I. Packer

Issue 196 Sadly, this point needs to be stressed in some segments of the Western church. Jews are not saved by virtue of their physical descent from Abraham. If they are, then Paul is frankly in a ridiculous, nonsensical emotional state, and his argument is woefully misguided and wrong-headed. If God had covenanted with Israel that every physical member of the nation was going to be eschatologically saved, then Gods word has failed. But Gods word has not failed, because God never made such a promise. Not everyone who is physically a part of Israel is actually a member of Gods people (v. 6). In this context, 6b is extremely important: For not all who are descended from Israel are Israel. Some people want to make Romans 9 deal with corporate, national blessings, rather than personal, individual salvation. So they argue that this chapter is talking about Gods election of nations for historical duties or blessings. Jacob is Israel, Esau is Edom, and Pharaoh represents Egypt. There are multiple difficulties with this line of interpretation, but for now I will make one point which I find decisive almost by itself. The whole point of the problem of this chapter is that Israelites have rejected Christ. It is a problem internal to Israel; it has
West Continued from page 3

April 2013 nothing to do with Israels relationship to Edom or Egypt. To answer the question: Has Gods word failed since Jews are rejecting Christ and are under Gods curse? with the reply: No, because God elected the nation of Israel for privilege, but rejected the nation of Edom and punished the nation of Egypt just doesnt help at all. The relevant distinctions must be amongst Israelites, not between Israel and other nations. Paul elaborates that only the children of promise, like Isaac, are truly Gods children (7-9). Abraham had another son, Ishmael, but covenant blessings did not run through him. The principle here is that physical descent from Abraham alone is not enough to be selected as part of Gods covenant community. We know this because Abrahams first born son Ishmael was never part of the promises. There can be a cluster of objections to this illustration that would have immediately occurred to the Jews of Pauls day. Ishmael was the product of human scheming, not Gods promise. Sarah was Abrahams true wife, not Hagar. And, most importantly, Hagar was an Egyptian. As a result, comparing Ishmael and Isaac is like comparing apples and oranges. Paul isnt done with his historical examples, however. He goes on to discuss

Page 9 Jacob and Esau (10-13). It is stressed they had the same father (Isaac, the son of the promise), and the same mother (Isaacs true wife Rebekah). Furthermore, they were conceived during the same act of coitus (they were twins, not just merely brothers from the same father and mother). While it could be argued that there were relevant differences between Ishmael and Isaac, there are no distinctions at all between Esau and Jacob. Yet before they were born or had done anything bad or good (so that distinctions based on their personal behavior is totally ruled out), God chose one and rejected the other. Why? He did so in order that his purpose in election might stand (11). For those who want to say that God foresaw how both the twins would act, and made his choice on that basis, verse 12 completely disallows any such notion: the choice was made independently of their works (i.e. what they do, their behavior), and only on the basis of Gods call. If Gods choice was predicated on what he knew each of the twins would do during their lifetime, verses 11-12 are some of the most misleading sentences ever written. One of the strongest reasons to
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April 2013 it out as he sees fit. Paul follows up his quotation in verse 15 with one of the single most devastating verses imaginable for free will theology. He writes: It does not, therefore, depend on mans desire or effort, but on Gods mercy (v. 16). The word desire means our inner wants or will; the word effort (lit. running which is used of works, effort, and moral attainment) refers to what we do. So it does not depend on our will, or our work. Many will say: of course it doesnt depend on our works, but note that receiving Gods mercy also doesnt depend on our will. Doug Moo says: I can only reiterate that the introduction into this text of any basis for Gods election outside God himself defies both the language and logic of what Paul has written. The whole passage eviscerates the idea of liberatarian free will at every turn. That God is sovereign in dispensing mercy is strong medicine, but Paul goes on to say God is also sovereign in hardening hearts (17-18). Much helpful material can be ferreted out of Exodus to help understand what Paul is saying at this point, but the main outline is crystal clear. God has mercy on whom he wants to have mercy, and he also hardens the heart of anyone he chooses. If he wants to harden a sinners heart and use him for a particular purpose that is his right. But, if God hardens hearts, then someone will object Why does God still blame us? For who resists his will? (v. 19) At this juncture, it is worth restating that biblical theology should bring up biblical objections. For those who say well, Pharaoh hardened his own heart too, so God was just doing what Pharaoh wanted to do with his own free will, the reality remains that nobody will then object that God is the one who should be blamed. If all God does is confirm Pharaohs free will, nobody is going

believe the foregoing interpretation is on the right track is that if God makes his choice about who to bless and who to reject without taking into account what the individuals will do, this seems unjust. Paul knows this, and so he mentions that someone is going to ask if a God who acts this way is in fact unjust (v. 14). There is a very important implication here. If you are explaining to people the relationship between election and free will in such a way that nobody thinks God is unjust, you are not being biblical. The biblical truth forces this objection. Most teaching on free will, however, is based on its being fair. Why does God bless some and reject others? Well, its because everyone has a free will that they can use to accept or reject God. He loves everyone, so people are responsible to respond to him appropriately. If people choose him or reject him, he simply reacts in a corresponding manner. So, at the end of the day, we are saved or lost through our own free will choices. Let us be very honest: it is impossible to imagine someone hearing that line of reasoning and saying well, if thats who God is, hes very unjust! The whole point of free will is to preserve fairness and throw responsibility squarely off Gods shoulders and on to ours. And, as such, it will never bring up the objection that a biblically accurate theology will. The reason God is not unjust is he has revealed his name to Moses, with the disclaimer that he will have mercy and compassion on whom he wants (v. 15). Why did God punish Egypt, but decide to still go with Israel after the incident with the Golden Calf? Was it because the Egyptians were wicked sinners who deserved punishment, and the Israelites were good people who didnt? No, the reason is simply that God chooses to have mercy on some and not others. This is part of his sovereign prerogative. Mercy is owed to no one, but God can choose to mete

Issue 196 to object that God is the one to be blamed. Furthermore, a huge point made in free will theology is that everyone can resist Gods willbut if thats the case, objecting who resists his will is just downright silly. Once again, free will theology simply does not generate the right biblical problems! For the sake of space I am going to gloss verses 20-23. In these verses Paul basically tells us that we are not going to understand Gods ways, and we have no right to dictate to him what he should or should not do. Beyond that, even though God does harden some, and has prepared some for destruction, this display of his wrath and justice is asymmetrical for his glory. His punishing of the vessels of his wrath highlights, or is subordinated, to the vessels of his mercy. The former stands as a backdrop which illuminates the splendor of his mercy. When we see the punishment of sinners (and know thats what they deserve, no more, no less), we will be more amazed that Christ would die for any sinner, and take their punishment upon himself. 2. Human Responsibility One of the remarkable realities about Romans 9-10 is that Paul seamlessly moves from one of the strongest imaginable discussions of Gods full sovereign determinism to an unembarrassed discussion about Israels full responsibility! Nothing he says in chapter 10 even slightly overturns anything in Romans 9. Not only so, but even in light of Gods full electing sovereignty, Paul still prays for Israels salvation (10:1). Any argument from election that makes prayer or evangelism unnecessary is completely unbiblical. Israel is lost because they have rejected Christ and tried to establish their own righteousness (10:3). To be saved there needs to be an embracing of the gospel with heart and mouth (v. 9-10). Both for Jews and Gentiles, everyone who

Issue 196 calls on the name of the Lord will be saved (12-13). Despite Gods election and predestination, people will not be saved unless they hear the preaching of the gospel (14-15). God holds out his hands to Israel, who reject him because they are disobedient (21). Romans 9 deals with unconditional, individual election unto salvation, and Romans 10 deals with human response, belief, calling on the Lord, and sinners rejecting the message because of their disobedient hearts. As such, the tenth chapter trades in human responsibility before God, both in terms of accepting the gospel, and in the rejection of it as well. Well, which is it? Does God elect, or are we responsible? Yes. This is biblical compatibilism. Our responsibility fits together with Gods determining sovereignty. God can punish the objects of his wrath because they deserve it, and they deserve it because they are responsible. The only way to bring this into accord with Gods sovereignty is through compatibilism. We will end with a quotation from Tom Schreiner, who says Romans 9:30-10:21 looks at Israels failure to believe: We learn from this that Paul viewed divine sovereignty and human responsibility as complementary rather than contradictory truths. They are not mutually exclusive but compatible. Paul provides no philosophical resolution as to how they correlate, and it is probably best to acknowledge that they relate mysteriously, in a way that exceeds our finite understanding. In any case, it would be a serious mistake to appeal to divine sovereignty as if it diminished the genuineness of human freedom and responsibility. I will only add that his last sentence is also true vice versa.

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The Priority of Grace

A. Blake White
Im a grace man. I think this is the case for two primary reasons. First, I am intimately aware of my own desperate need of it! Second, grace teaching jumps out of every chapter of the Bible. I am struck by the priority that the Scripture places on grace. I would like to highlight just two examples of this prioritization of sovereign grace. The first passage is from the gospel according to John. In chapter 10, Jesus says that he has other sheep that are not of this fold. I must bring them also, and they will listen to my voice (John 10:16 ESV). Jesus has sheep and they will listen to his voice. A little later in this same chapter, we read, Jesus answered them, I told you, and you do not believe. The works that I do in my Fathers name bear witness about me, but you do not believe because you are not part of my flock. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand (John 10:25-28). Notice the order here. Jesus tells the Jews that they do not believe because they are not part of his flock. Jesus has sheep and they will hear his voice. They will believe. Those that do not believe do not believe because they are not part of Jesus flock of sheep. The flock of Jesus will come to him, follow him, and are assured that no one will snatch them from his hand. Only Jesus sheep will believe. Clearly this does not include everyone. The second text that shows the priority of sovereign grace is from the book of Acts. Acts 13:48 reads, And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. Again, pay careful attention to the order here. It does not say that those who believed were appointed to eternal life. It says that those who were appointed to eternal life believed. Only those appointed to eternal life believed the gospel. Just like being part of Jesus flock causes belief in John 10, so here being appointed to eternal life ensures one will believe. What should be the response to this priority? Awe. Shock. Gratitude. Joy. The reason you and I are Christians is because God gave Jesus sheep long before we were born. We believed the gospel because we were appointed to believe. To God and God alone be the glory.
The fool says in his heart, "God does not exist." They are corrupt; their actions are revolting. There is no one who does good. The Lord looks down from heaven on the human race to see if there is one who is wise, one who seeks God. All have turned away; all alike have become corrupt. There is no one who does good, not even one. Psalm 14:1-3
(from Holman Christian Standard Bible Copyright 1999, 2000, 2002, 2003, 2005 by Holman Bible Publishers.)

It was by the evil use of his free will that man destroyed both it and himself. Augustine

Page 12 human performance can flow out of this new identity that is comprehended in trust toward God. Therefore the theology of the cross is an offensive theology [because] it attacks what we usually consider the best in our religion, human performance of pious deeds.2 Fourth we can learn from Luthers theology of the Word. Luther had an incredibly high view of Gods Word. He writes, As for me, I pit against the dicta of the fathers, of men, of angels, of demons, not ancient usage, not the great mass of people, but solely the Word of eternal majesty, the Gospel Here I stand; here I sit; here I stay; here I glory; here I triumph; here I scorn papists, Thomists, Henricists, sophists, and all the gates of hell, to say nothing of the words of men, however holy, or of deceptive usage. Gods Word is above all.3 He read through it twice a year.4 He believed rightly that Gods Word makes things happen. Luther believed that when God speaks, reality results.5 When asked how he did it, he responded by saying he just taught, wrote, and drank beer.6 God did the work through his Word. Dennis Ngien writes, The uniqueness of Luthers theology of preaching lies in that preaching is not mere human speech about God, rather it is Gods own speech to human beings. Preaching is indeed the ministers activity; it is also Gods activity. When we hear the sermon, we do not hear the pastor. The voice is his, but the words he uses are really spoken by God. God meets human beings through the agency of human voice. Preaching is Gods Word speaking to
2 Kolb, Luther on the Theology of the Cross, 447. 3 Plass, What Luther Says,1368. 4 John Piper, The Legacy of Sovereign Joy (Wheaton, IL: Crossway Books, 2000), 93. 5 Kolb, Luther on the Theology of the Cross, 449. 6 Tomlin, Luther and His World, 122.
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April 2013 us, not a rehashing of the old stories.7 Fifth, we can learn from Luther how to understand the Bible. Luther is famous for his strong law/gospel distinction. He writes, This difference between the Law and the Gospel is the height of knowledge in Christendom. Every person and all persons who assume or glory in the name of Christian should know and be able to state this difference.8 While Luther could sometimes wrongly define law as any demand from God rather than the Mosaic law-covenant, he is reading Galatians in a more faithful way than other traditions that see more continuity than discontinuity between law and gospel. He also believed we should understand the Old Testament in light of the New: We clarify the Old Testament by the Gospel and not vice versa; and we identify the meaning of the Old Testament with the meaning of the New, making both to look to Christ.9 Sixth, we learn about prayer from Luther. One day, Luthers barber asked him about prayer and Luther came back later with a book on how to pray. Luther also shows us the importance of not listening to the voice that says Do it later. He says we should guard with care against the false, deceptive thoughts which say: Wait a bit; after an hour I shall pray. First I must do this or that.10 Prayer is hard work, and Luther is honest about that: I have learned from my own example that praying comes close to being the most difficult of all works.11 To keep our minds on track, he encourages us to pray through the Lords Prayer, the Ten Commandments, or the Creed (for an hour). Pray to our Father who loves us and wants our best. Here is where
7 Dennis Ngien, Theology of Preaching in Martin Luther, Themelios 28.2 (Spring 2003), 47. 8 Plass, What Luther Says, 732. 9 Ibid., 98. 10 Ibid., 1083. 11 Ibid., 1081.

Issue 196 Luthers theology of justification becomes very practical. We pray to a God who has accepted us as righteous. We can therefore come to him boldly. Concerning praying in Jesus name Luther writes, Asking in the name of Christ really means relying on Him in such a way that we are accepted and heard for His sake, not for our own sake.12 In another place he writes, If anyone wants to call upon God, he must believe in his heart that God is appeased, is kind and gracious toward him, and wants to hear him You will never call upon God the Father, the Creator, who has made you, who feeds you with bread, and who frees you from all evils, unless you believe and are sure that He is a gracious God to you.13 Seventh, we can benefit from Luthers earthy spirituality. Though it may be apocryphal, the story is told of a man asking Luther what he would do if he knew the Lord would return tomorrow and he replied by saying he would plant a tree. He was an earthy man who celebrated Gods good gifts. He enjoyed good food and drink to the glory of God. He was fairly opposed to the monastic life and rightly emphasized community. Changing diapers is just as pleasing to the Lord as fasting. Kolb and Arand write, Luthers positive view of creation led him to heap praises on ordinary activities carried out within creaturely walks of life, praises that people had formerly heaped on the spiritual orders of the monastic or clerical life.14 One of Luthers main contributions is his theology of vocation. All callings are holy. There can be a tendency among Christians to think that the only activity of their week that is truly holy is the hour and a half they spend
12 Ibid., 1077. 13 Ibid., 1079. 14 Kolb and Arand, The Genius of Luthers Theology, 63.
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April 2013

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What is Christian Ethics?

Christian ethics is about life under the lordship of Christ. In Luke 6:46, Jesus said, Why do you call me Lord, Lord, and not do what I tell you? Ethics is about kingdom living.

Why Study Christian Ethics?

The first reason, as with the reason for all we do, is to glorify God. First Corinthians 10:31 famously says, So, whether you eat or drink, or whatever you do, do all to the glory of God. ing Second, we should study Christian ethics to be biblical. The Bible is full of moral teach-

A third reason is to help us live distinctly Christian lives in a fallen world. We are the people of the living God. We should be different. A fourth reason the study of ethics is important is because of the nature of saving faith. A fifth reason to study ethics is to develop a moral imagination. A sixth and final reason to study ethics is mission. More reasons could be listed for why ethics is worth studying, but if you are interested in this topic you probably dont need any more!

Theological Foundations for New Covenant Ethics A. Blake White

143 pages, paperback See page 17 for ordering information. Also available in Kindle format from Amazon.com ** The following books are available in Kindle format from Amazon.com **
Abrahams Four Seeds Reisinger Biblical Law and Ethics: Absolute and Covenantal Long But I Say Unto You Reisinger Definite Atonement Long The Grace of Our Sovereign GodReisinger In Defense of Jesus, the New Lawgiver Reisinger New Covenant Theology & Prophecy Reisinger Tablets of Stone Reisinger What is New Covenant Theology? An Introduction White

He himself bore our sins in his body on the tree, 1 Peter 2:24 ESV The Son of God identified himself with the sins of men. He was not content to take our nature upon him; he took our iniquity upon him as well. He was not only made flesh in the womb of Mary; he was made sin on the cross of Calvary. John R. W. Stott, Basic Christianity (Inter-Varsity Press, London, 1971) 92

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April 2013

Issue 196

The John Bunyan Conference

The 2013 John Bunyan Conference is scheduled for April 22-24 at Reformed Baptist Church in Lewisburg, PA Speakers and Topics:

Gary George James M. Hamilton, Jr. David Robinson Kirk Wellum A. Blake White

New Covenant Theology and Pastoral Ministry - 2 Messages Biblical Theology - 3 Messages Preaching Sovereignty in the Old Testament - 2 Messages Jesus Christ: the Architect and Apex of the Church The Wisdom of God Towards a Missional Ecclesiology - 2 Messages The Abrahamic Covenant in Galatians

Lodging for the conference is available at a reduced rate at the Country Inn and Suites by Carlson in Lewisburg, PA. Just mention that you would like accommodations for the John Bunyan Conference to receive a double occupancy room for only $90.00 per night which includes a nice continental breakfast. Reservations must be made by no later than April 6, 2013 to receive this reduced rate. Reservations at the Country Inn and Suites may be made by calling 800-456-4000 or 570-524-6600. Their website is www.countryinns.com/lewisburgpa and the address is 134 Walter Drive, Route 15, PO Box 46, Lewisburg, PA 17837. Meals for lunch and dinner will be available at the church. The registration is $75.00 per individual and includes five meals. Space for meals is limited and registration will be restricted to the first 80 individuals who register. Please register by no later than April 6, 2013. Sign-in for the conference will be from 9:30 to 10:45 am Monday, April 22, 2013 at Reformed Baptist Church. Please call 301-473-8781 or email johnbunyanconf@comcast.net to register; Discover, Visa or MasterCard accepted. Please register by no later than April 6, 2013. REGISTRATION FOR THE 2013 JOHN BUNYAN CONFERENCE, LEWISBURG, PA APRIL 22-24, 2013 Register me for the 2013 John Bunyan Conference. Enclosed is a check for $75.00. Register me for the 2013 John Bunyan Conference. Enclosed is a check for $30.00; I will pay the remaining $45.00 upon sign-in. Make the check payable to Sovereign Grace New Covenant Ministries with a note For 2013 John Bunyan Conference and mail to 5317 Wye Creek Dr, Frederick, MD 21703-6938. Name: _________________________________________________________________ Address: _______________________________________________________________ City: ___________________________________________________________________ State/Province Zip/Postal Code: ________________________________________________ VISA MasterCard Discover ______ ______ ______ ______ Exp Date ____/____ CCV No. _____ Phone: _______________________ Email: ____________________________________ If you would like to make arrangements with another individual to share a room and its costs, please so indicate and we will maintain a list of any who may be interested in such an arrangement. Name: _____________________________________ Gender: __________________________ Phone: __________________________________ Email: ___________________________

Issue 196

Speakers 2013 John Bunyan Conference

April 2013

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Gary George is a life-long resident of Worcester County, Massachusetts in the heart of New England. He has been the pastor of Sovereign Grace Chapel in Southbridge, MA since 1992. Gary and his wife Michelle have five grown children. Jim Hamilton is Associate Professor of Biblical Theology at Southern Seminary and Preaching Pastor at Kenwood Baptist Church in Louisville, KY. He previously taught at the Houston Campus of Southwestern Seminary and is the author of Gods Indwelling Presence: The Holy Spirit in the Old and New Testaments (B&H 2006), Gods Glory in Salvation through Judgment: A Biblical Theology (Crossway 2010), and Revelation: The Spirit Speaks to the Churches (Crossway 2012). David Robinson is pastor of Grace Bible Church in Cambridge Ontario. He has been pastor for the last eighteen years and recently planted a church (Redeemer Bible Church) in nearby Kitchener. David is married to Eva and they have three children. Kirk Wellum is the Principal of Toronto Baptist Seminary and Bible College where he also teaches Systematic and Pastoral Theology. Before coming to TBS Kirk served as a pastor for a total of 24 years in three churches in Southern Ontario. He has written numerous articles for a variety of Christian magazines and has spoken at conferences in Canada, the United States, the UK, and Africa. Kirk is married and has four children. A. Blake White is currently working on a PhD in Systematic and Biblical Theology at Southwestern Baptist Theological Seminary in Fort Worth, Texas. He has authored seven books and is married to Alicia. They have two boys, Josiah and Asher. Kirk Wellum will present two pre-conference messages Sunday, April 21 at 9:30 and 10:45 am at Reformed Baptist Church. For further information, please contact the church directly: Reformed Baptist Church, 830 Buffalo Road, Lewisburg, PA 17837. Phone (570) 524-7488; Website: www.rbclewisburg.org; Email: rbclewisburg@earthlink.net

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ. Ephesians 1:3-9 ESV When we see a container wrenched open, the hinges torn away, or the clasp destroyed, we mark at once the hand of the spoiler, but when we observe another container deftly opened with a master key, and the sparkling contents revealed, we note the hand of the owner. Conversion is not, as some suppose, a violent opening of the heart by grace, in which will, reason, and judgment are all ignored or crushed. This is too barbarous a method for him who comes not as a plunderer to his pray, but as a possessor to his treasure. In conversion, the Lord who made the human heart deals with it according to its nature and constitution. His key insinuates itself into the wards; the will is not enslaved but enfranchised; the reason is not blinded but enlightened, and the whole man is made to act with a glorious liberty which it never knew till it fell under the restraints of grace. Charles Spurgeon

Page 16
TITLE Warfield on the Christian Life Fred G. Zaspel The Theology of B.B. WarfieldFred G. Zaspel

April 2013
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Issue 196
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Philosophical Dialgoues on the Christian FaithSteve West What Jesus Demands from the WorldJohn Piper The First London Confession of Faith-1646 Edition Preface by Gary D. Long All Things New Carl Hoch Context! Evangelical Views on the Millenium Examined Gary D. Long The Doctrine of ChristWilliam Sasser The Doctrine of Salvation William Sasser The Doctrine of Man William Sasser The Doctrine of GodWilliam Sasser The Atoning Work of Jesus ChristWilliam Sasser The New Covenant and the Law of ChristChris Scarborough Should Christians Fear God Today?John Korsgaard Justification by FaithJames White Answers to Catholic ClaimsJames White The Fatal Flaw James White Gods Sovereign Grace James White Behind the Watchtower CurtainDavid A. Reed How to Share Christ with a Jehovahs WitnessPatrick J. Campbell The Reformers and Their StepchildrenLeonard Verduin The Pilgrims Progress (The Accurate Revised Text by Barry E. Horner) Biblical Eldership Alexander Strauch Biblical Eldership Study Guide Alexander Strauch Biblical Eldership Mentors Guide Alexander Strauch

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Issue 196

TITLE Abide in Him: A Theological Interpretation of John's First Letter White Abrahams Four Seeds Reisinger The Believers SabbathReisinger Biblical Law and Ethics: Absolute and Covenantal Long But I Say Unto You Reisinger Chosen in Eternity Reisinger Christ, Lord and Lawgiver Over the ChurchReisinger The Christian and The SabbathWells Continuity and Discontinuity Reisinger Definite Atonement Long The Doctrine of BaptismSasser Full Bellies and Empty Hearts Autio Galatians: A Theological InterpretationWhite Grace Reisinger The Grace of Our Sovereign GodReisinger Hermeneutical Flaws of DispensationalismGeorge In Defense of Jesus, the New Lawgiver Reisinger Is John G. Reisinger an Antinomian?Wells John Bunyan on the SabbathReisinger Jonathan Edwards on Biblical Hermeneutics and the Covenant of GraceGilliland

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La Soberana de Dios en la ProvidenciaJohn G. Reisinger The Law of Christ: A Theological ProposalWhite Limited AtonementReisinger Ministry of Grace Essays in Honor of John G. Reisinger Steve West, Editor The New Birth Reisinger The New Covenant and New Covenant Theology Zaspel New Covenant Theology Wells & Zaspel New Covenant Theology & Prophecy Reisinger The Newness of the New CovenantWhite The New Perspective on Justification West The Obedience of ChristVan Court Our Sovereign God Reisinger Perseverance of the Saints Reisinger The Priority of Jesus ChristWells A Prisoners Christianity Woodrow Saving the Saving GospelWest Sinners, Jesus Will Receive Payne Studies in GalatiansReisinger Studies in EcclesiastesReisinger Tablets of Stone Reisinger Theological Foundations for New Covenant Ethics White The Sovereignty of God and Prayer Reisinger The Sovereignty of God in Providence Reisinger Total Depravity Reisinger Union with Christ: Last Adam and Seed of Abraham White What is the Christian Faith? Reisinger What is New Covenant Theology? An Introduction White When Should a Christian Leave a Church?Reisinger

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Page 18 at a worship service, but Luther shows that this is a lie from Satan. All things are significant to the Lord, whether preaching or plumbing. Finally, we can learn about marriage from Luther. He never intended on marrying since he was unsure how long he had to live, but after meeting Katie Von Bora, his plans changed. He was 41; she was 26. They were engaged and married the same day! Here I want to summarize a very helpful blog post written by Justin Taylor.15 He lists four things we can learn from Luther on marriage. First, see and celebrate Gods purposes in marriage. Luther defined marriage as the God-appointed and legitimate union of man and woman in the hope of having children or at least for the purpose of avoiding fornication and sin, and living to the glory of God. The ultimate purpose is to obey God, to find aid and counsel against sin; to call upon God; to seek, love, and educate children for the glory of God; to live with ones wife in the fear of God and to bear the cross; but if there are no children, nevertheless to live with ones wife in contentment; and to avoid all lewdness with
15 http://theresurgence. com/2010/10/26/4-lessons-fromluther-on-married-life. Accessed 10/28/2010
WhiteContinued from page 12

others.

April 2013

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Second, think of marriage as a school. The famous Luther biographer Roland Bainton speaks of the metaphor Luther uses: After his own marriage Luthers tone shifted to a stress upon the home as a school for character. It is the area where the Christian virtues find their readiest exemplification, and, whereas in Catholicism monasticism is the sphere for the cultivation of the counsels of perfection, in Protestantism the home is as it were a functional substitute. The metaphor signals the important role of marriage as an agent of growth in holiness. Our selfishness and pride are exposed constantly when two sinners live together. If we respond in Godhonoring humility, marriage can be used by God to cleanse us of our sin. Third, recognize that marital sex is good, necessary, and meant to be enjoyed! Luther was living and preaching in a time when many assumed that sex was inherently evil. Luther recognized that even those who are saved are still sinful in all areas of lifeincluding marital sexbut he also saw the marital bed as the place for the redemption of ones sex life. William Lazareth describes the joyful faith of Luther in his ideal day: Luthers faith was simple enough to trust that after a conscientious days labor, a Christian father could come home and eat his
16 Plass, What Luther Says, 884.

Issue 196 sausage, drink his beer, play his flute, sing with his children, and make love to his wifeall to the glory of God! Fourth, view children, and all of life, through the lens of the gospel. By Gods grace, Luther brought about a reformation of how we understand the Scriptures and the God of the Scriptures, but his teaching also revolutionized Reformation Europes understanding of children. He wrote, This at least all married people should know. They can do no better work and do nothing more valuable either for God, for Christendom, for all the world, for themselves, and for their children than to bring up their children well. He called child-rearing the noblest and most precious work. He said, Children are the sweetest fruits of marriage; they tie and strengthen the bonds of love. He taught that of all the ministries we can be a part of, the most significant and meaningful tasks take place right in our homes. All the contemporary talk of living gospel-centered lives is really rooted in Luthers vision of sanctifying the ordinary. His last words were a summation of his theology: We are beggars. This is true.17

17 Piper, The Legacy of Sovereign Joy, 111.

We are all sinners, though in a greater or less degree; and we all flee to Christ, not as deserving, but as guilty creatures. The Lord justifieth the ungodly, who believe in Jesus. O come to Christ before it is too late, lest like the Emperor Adrian when dying you should exclaim: O my poor wandering soul! Alas! Whither art thou going? Where must thou lodge this night? Thou shalt never jest any more, never be merry any more. Will you believe? Will you be saved by Jesus Christ? WILL YOU? Wm S. Plumer, The Grace of Christ, or Sinners Saved by Unmerited Kindness (Odom Publications, Keyser, WV) 454

Issue 196

April 2013

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Speakers and Schedule

A. Blake WhiteBlake is a regular contributor to Sound of Grace and has written many articles. He is a leading apologist for New Covenant Theology and the author of seven books, including the recently released Theological Foundations for New Covenant Ethics, his well-known What is New Covenant Theology: An Introduction, The Law of Christ: A Theological Proposal, and The Newness of the New Covenant. Chad Richard BressonChad is the new Assistant Director of The Center for Pioneer Church Planting with To Every Tribes in Los Fresnos, Texas. He has been the Pastor for Adult Bible Education at Clearcreek Chapel in Springboro, Ohio, and is relocating to Los Fresnos this summer. Steve BestSteve serves as the Director of the Center for Pioneer Church Planting. His love for Christ and the gospel has been evident through his passion for expository preaching and encouragement for intentional shepherding through the family of families.
Grace Bible Church 3715 Wilson Avenue Grandville, Michigan 49418 Friday, June 21 6:30 PM 8:00 PM 7:30 PM 9:00 PM Session 1Blake: The Genesis of Missions Panel Q&A: What is New Covenant Theology Saturday, June 22 9:00 AM 10:15 AM 11:30 AM 12:00 PM 1:30 PM 2:30 PM 4:00 PM 5:00 PM 6:30 PM 7:45 PM 10:00 AM 11:15 AM 12:00 PM 1:30 PM 2:30 PM 3:30 PM 5:00 PM 6:00 PM 7:30 PM 9:00 PM Session 2Steve: A Light to the Gentiles Session 3Chad: Jonah and Old Covenant Missions Panel Q&A Lunch Session 4Blake: Christs Mission in the New Covenant Session 5Steve: The Great Commission and the New Covenant Panel Q&A Dinner Session 6Blake: The Ministry of the New Covenant Session 7Chad: The Equipping of the New Covenant Member Sunday, June 23 9:00 AM 10:15 AM 12:15 PM 10:00 AM 11:45 AM 2:00 PM Adult Bible Hour with Grace Bible Church Morning Worship with Grace Bible Church Lunch Provided

Please visit our website at www.kainosconference.com and "like" us on Facebook at: facebook.com/kainoscon

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In New Covenant Theology and Prophecy, John G. Reisinger articulates what he calls a New Covenant Hermeneutic that will help Christians navigate prophetic differences when it comes to understanding how Old Testament promises should be interpreted and applied today. Reisinger has a unique ability to get to the essence of difficult theological issues and to marshal the relevant biblical data that must be considered if we are to move together toward a solution. His writing is clear, interesting, thought-provoking, and is a must read for all who are seeking to grasp how the Bibles prophetic message fits together. Kirk Wellum, Principal, Toronto Baptist Seminary _____________________________________________________________________________________________________ If we primarily use the Old Testament Scriptures to form our understanding of eschatology, we likely will embrace a premillennial understanding of Abrahams and Davids expectations. At the risk of over-simplifying, we will refer to this as a Dispensational hermeneutic. If we use the texts in the New Testament Scriptures that deal with the promise to Abraham we likely will favor the amillennial position. Again, at the risk of over-simplifying, we will call this a Covenant hermeneutic (short for Covenant theology). Currently, New Covenant theology has no clearly defined hermeneutic. Adherents of New Covenant theology have attempted to answer this question by modifying either Covenantal hermeneutics or Dispensational hermeneutics. One of the basic presuppositions of New Covenant theology is that the New Testament Scriptures must interpret the Old Testament. How do the New Testament writers interpret the kingdom promises of the Old Testament? Do the New Testament writers give a literal, or natural, meaning to the kingdom promises in the Old Testament, or do they spiritualize those prophecies? This book represents an attempt to begin serious work toward establishing New Covenant hermeneutics from the ground upthat is, without beginning with either Covenantal or Dispensational hermeneutics. _____________________________________________________________________________________________________

New Covenant Theology & Prophecy John G. Reisinger

91 pages, paperback See page 17 for ordering information. Also available in Kindle format from Amazon.com