Sound of Grace, Issue 201, October 2013

It is good for the heart to be strengthened by grace Hebrews 13:9
I s s u e 2 01 O c t o b e r 2 013
Christ, Our New Covenant King Part 1

John G. Reisinger
In This Issue
Christ, Our New Covenant King Part 1 John G. Reisinger The New Covenant and Christian Liberty Tom Wells Biblical Worship and Missions 1
This is the thirteenth in our series of articles on Christ, Our New Covenant Prophet, Priest and King. We did five articles on Christ, Our New Covenant 3 Steve West Prophet and seven articles on Christ, Our New Covenant Priest. This is the first The Great Commission article in the last segment of this series, Christ, Our New Covenant King. The 5 kingship of Christ is the most controversial of all the three offices because it A. Blake White directly involves your prophetic view. We need to define what we mean when A Study of New Covenant 7 we refer to Christ as our King. There are quite a few references to Christ, the Theology, Part 4 of 4 Kevin P. McAloon King of the Jews in the New Testament, but there are only three direct references to Christ as King in the New Testament, and all three of those combine the word King and the word Lord. Christ is said to be Lord of Lord and King of Kings. Some dispensationalists insist that Christ is not presently King. They will speak of Christ Our Prophet, Priest and coming King. This grows out of their dispensational belief that Christ at his first coming offered the promised kingdom to the Jews, and they reReisingerContinued on page 2 jected it. The kingdom was postponed and will be established at the second coming
The New Covenant and Christian Liberty

Tom Wells
Most believers have what are called daily devotions. For some time I have been asking my Christian friends, Do you keep the New Testament rules for your daily devotions? A typical response is to look at me blankly and ask what rules Im talking about. That response is a fair one for at least two reasons. First, the NT doesnt use the phrase, daily devotions. And second, most of us would be hard pressed to find verses that directly apply to this practice. One possible passage would be 1 Thessalonians 5:16-18. There we read, Be joyful always; pray continually; give thanks in all circumstances, for this is Gods will for you in Christ Jesus. These verses command three things: continual joy, continual prayer, and continual thanksgiving. And they do apply to our devotions, but they are clearly far broader than that. My reason for raising the question about devotions is that it makes the point I want to make clear in this article. What is that point? The point is that the NT has no such rules about our personal acts of worship. Why do I make this point? Because, unlike the Mosaic Covenant, the New Covenant approaches the question of our worship in quite a different way than the Mosaic Covenant does. To put it plainly, the older covenant has a number of rules for carrying out a persons public acts of worship that please God. They are spelled out in detail. Those rules covered matters that greatly restricted the freedom of Israelites, but that changes in the New Covenant. When Jesus came, he hinted at a great change to begin after his death and resurrection. We can see this hint in the following exchange between Jesus and his critics in Matthew 22:15-21:
The Pharisees went out and laid plans to trap him in his words. They sent their disciples to him along with the Herodians. Teacher, WellsContinued on page 12
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ReisingerContinued from page 1
of Christ. They insist that Christ is Lord over the Church and King over a future converted nation of Israel. I believe the promised kingdom has already come, and Jesus is presently seated on the throne of David as King. We will use the terms King and Lord as synonyms in this article.
And he hath on his vesture and on his thigh a name written, King of Kings, And Lord of Lords (Rev. 19:16).
These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful (Rev. 17:14). Which in his times he shall shew, who is the blessed and only Potentate, the King of Kings, and Lord of Lords; (1 Tim. 6:15).
to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ (Acts 2:29-36).
October 2013
Issue 201
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.
We should note that some secular kings have called themselves King of Kings and Lord of Lords. The title is meant to show that the one bearing it is the highest authority. He is Lord over everyone and all things. Only one person has the right to wear that title, and that is the one who was God manifest in human flesh. Jesus, our New Covenant King died, rose from the dead, ascended into heaven and is presently seated on a throne at the right hand of God the Father. Our Lord is not only the King of the Jews, but he is also the King of the universe and everything in it. Acts Chapter 2 is a very key section of Scripture dealing with our subject. Let me repeat a small part of it. We will come back and exegete most of this chapter.
Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath 1 Scripture quotations are from the Authorized Version (KJV) unless otherwise noted.
The key verse is this quotation is verse 36. His Father in heaven raised the same Jesus, the son of Mary, that the Jews crucified from the dead. The Father rewarded his Son for his redemptive work by exalting him to the highest place of authority. He made him, that same Jesus, son of Mary, to be the Lord of the universe and the Savior of Gods elect. One of my favorite choruses is He is Lord.
He is Lord, He is Lord, He has risen from the dead and He is Lord. Every knee shall bow, Every tongue confess that Jesus Christ is Lord.
We should note that preaching the Gospel involves preaching that Jesus Christ is Lord and calling sinners to bow to Christ as Lord in repentance and faith. We will say more about this. At the moment the important thing is to see that the Lordship we are talking about is an earned Lordship. Christ was always the Son of God or second person of the trinity just as he was always Lord of all creation; however, the Father rewarded his redemptive work as the Messiah with the new authority described in John.
These words spake Jesus, and
ReisingerContinued on page 4
Issue 201 In Revelation 4-5, we get a privileged look into how God is worshiped in heaven above. The scene is one of indescribable splendor, unimaginable terror, unalloyed joy, and inexpressible glory. Godthe one who sits on the throne and lives in unapproachable holy lightis praised first for his intrinsic character: Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come (Rev. 4:8b). In this song God is praised simply in accordance with his inherent worth and essential nature. Biblical worship starts with a recognition that God as Godis deserving of honor and praise. The content of the second song ascribing praise to God in Revelation 4 moves in focus from his intrinsic nature to his acts of creation. Falling down before him, the elders say: You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being (Rev. 4:11). Here, the focus is on what God has done. This second song reveals that God is to be praised not only for who he is but also for his acts. As creatures, the elders are particularly praise-filled and worshipful when they think that their lives and continued existence are owing to nothing besides Gods sovereign will and good pleasure. After these two hymns of praise, a fascinating drama unfolds in the throne room. The Lamb of God comes forward to bring Gods purposes to pass. Because he has been slain but lives again, he is worthy to be the agent who accomplishes all of Gods eternal plans. When the Lamb takes the scroll (symbolic of Gods sovereign decrees) from the Fathers hand, an explosion of praise occurs. Since none of the old songs in heaven and earth has content fitted to this new era in salvation history, a new song is required. The living creatures and elders cry out in words never before
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Biblical Worship and Missions

Steve West
heard in heaven: You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth (Rev. 5:9-10). This new song celebrates the salvific triumph of Jesus Christ, the Lamb of God. He has conquered sin and death and hell and Satan. He has purchased a people at the price of his own blood. And what a people! They are from every tribe, every nation, every ethnicity, every language. In the current vocabulary of the missiologist, we would say they are from every people group. Although in one sense the accomplishment of redemption can be considered as a subcategory of Gods works, there is a profound shift in focus from the theme of the second song. Creating and sustaining a world is an act of wisdom and power; redeeming a fallen world is an act of love and grace. Redemption is a special work. It is actually entirely unique, requiring every one of Gods attributes to be engaged. In some ways, redemption is the ultimate product of Gods essential nature and creative work. The only fitting response is that everything that has breath should praise the Lord. What is the connection between these reflections on the categories of biblical worship and the topic of missions? Obviously a tremendous number of biblical passages deal with missionary endeavors and the necessity of taking the gospel of Jesus Christ to all people, but we simply cannot deal with even a fraction of the relevant Scriptural data in this article. What we will do, however, is use the hymn of praise in Rev. 5:9-10 as a launching pad for our considerations. There are some subtle and some not-so-subtle points of contact between worship and missions in this new song. One rather obvious link is that the Lamb has purchased people from all over the globe. Although unstated here, a full biblical understanding of salvation requires the message of the gospel being communicated to the lost so that they can hear the name of Jesus Christ, the good news of what he has done on their behalf, and by Gods grace, be given a new heart so they can believe and be saved. The gospel is good news; good news must be heard; to be heard it requires a herald; heralds must go to the people who havent heard! Jesus has bought people all over this world with his bloodhis church has the unimaginably rich privilege of being called to go and reach them with this message. But what will motivate us to go? At one level, sheer obedience should be enough to compel us. Jesus has laid down instructions for his church to proclaim the gospel to the ends of the earththat, frankly, should settle it. Another possible motive could be the love of our fellow creatures who bear the image of God and are lost in their rebellion and sins. Can we really love our neighbors as ourselves if we are unmoved that they live in a dark night, some in the world never having even heard that there is a Savior? Doctors Without Borders takes medical care to people in need; their medical professionals travel to care for physical bodies, looking to do good in this world alone. What about the representatives of the Great Physician
WestContinued on page 9
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lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power [authority NIV] over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do (John 17:1-4).
October 2013 justly forgive sinners. He could only forgive sinners because he had offered to God his Father an acceptable sacrifice for sins and a perfect sinless life of obedience. 5. We keep insisting that Christs Lordship, or authority, that we are discussing is an earned authority. We are not saying or in any way suggesting that this reward in anyway way adds to Christs deity. We are not talking about Christs deity as opposed to his humanity. Christs atoning work on the cross added nothing to the deity of Christ. That redemptive work did give Christ, acting in his humanity as our substitute, the legal right to forgive sins. That work satisfied the holy character of God. No one, including God, can arbitrarily forgive sins without a righteous basis. Paul, in Romans 1:16-17 and 3:24-26, makes it abundantly clear that the Gospel justifies God in his justifying sinners. The Gospel shows that sin must be paid for before a holy God can forgive them. The death, resurrection and ascension of Christ provide the essential work of redemption that make it possible for God to be both just and the justifier of those for whom Christ died. Paul insists that the gospel reveals the righteousness of God (Rom. 1:17). Christs work on the cross is where righteousness and peace have kissed each other (Psalm 85:10). 6. Christ earned the Lordship, or authority, to forgive sinner in his humanity. Christs redemption involved both his deity and his humanity. Evangelicals have a tendency to forget that both Christs holy life that earned righteousness and his obedience death that paid for sin were both performed in a human sinless body. Our Redeemer and Savior is not only the Son of God, but he is also
Issue 201 the son of Mary. Our substitute is both deity and human. The work of our salvation involves both the Son of God and the son of Mary. It involves both of these, and both are vital. We believe and preach both the humanity and deity of Christ. If we lose either the deity of Christ or his sinless humanity, we will have a heretical view of Christs person and work. Hebrews 4:14-16 would lose its power to help us in time of need if Christ is not one with us in his humanity. Romans 8:28 would be a mere sentimental platitude if Christ is not both a sovereign deity and our human brother. Sometimes both Christs deity and his humanity are emphasized in the same passage.
And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And he said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? (Mark 4:37-41).
Our Lord, in his humanity, was a man under specific orders. He came into the world with a specific job description (John 17:4) that culminated in the cross. Christ was born for the express idea of dying under the wrath of God as a sin offering. It was the Father who put him on the cross, and it was also the Father who raised him from the dead and gave him all authority (John 17:2). Several things must be noted. 1. The work our Lord was commissioned to perform was the work of redemption. It was to provide for the elect all they needed to stand fully justified in Gods holy presence. It involved the doing and dying of Christ. It included keeping the Law and earning the righteousness it promised and then dying under the curse of the Law and fully paying our debt of sin. 2. That redemptive work was finished when Jesus cried out on the cross, It is finished. 3. The Father was satisfied with that redemptive work and rewarded Christ for performing that work by raising him from the dead, seating him on a throne at his own right hand and giving him authority over all flesh. The all flesh included all men without exception. 4. The authority that was given to Christ was the legal authority to
Why was Jesus sleeping? The answer simple, he was sleeping for the same reason we go to sleep. He was tired and his body needed rest. He was a man, a human being. But wait a minute. How could a mere man calm the raging sea with nothing but a verbal command? Because he was more than a mere man; he was the Son of God. He was deity made flesh. He was the God-man. We are not talking about deity versus humanity in this message. We are talking about an earned Lordship that was given to Christ Jesus the
Issue 201
October 2013
The Great Commission

A. Blake White
The passage we know as the Great Commission is a popular one, but it is also an important one, so it is worth revisiting from time to time. Matthew 28:18-20 reads,
And Jesus came and said to them, All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age (ESV).
The Power of Christ Verse 18 says that all authority in heaven and on earth has been given to Jesus. The word all dominates these three verses. The Greek word for all ( pas) occurs four times: all authority, all nations, to obey everything, I am with you always. Jesus has all authority in heaven and on earth. He uniquely has the right to rule. Heaven and earth are used to indicate the comprehensiveness of his authority. In other words, he has all authority in the universe. As Abraham Kuyper put it, there is not a single square inch in the universe that the risen Christ does not own. The text says this authority was given to him. The second person of the Godhead has always possessed authority, but now he speaks as victor. There is a sense in which Jesus is talking here about an authority that he did not have prior to the cross and resurrection. It is an achieved authority. It is an earned lordship. After the cross, Jesus was raised from the dead, exalted to the right hand of the Father and enthroned as King (2 Sam. 7:13, Ps. 2:7). Romans 1:4 says, and who through the Spirit of holiness was
appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord (NIV). Isaiah 53:11-12 says By the knowledge my righteous servant will justify many, and he will bear their iniquities. Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death. Notice the therefore. Similarly, Hebrews 2:9 reads But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death. Notice the because. He is the Lord. He is worthy of all worship. We have reduced him to a puny personal Lord who is waiting to be accepted. His Lordship is not a matter of acceptance. Jesus is not a personal Lord. He is Lord! Philippians 2:9-11 says, Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father. He is Lord of all, whether they bow to his authority now willingly or in destruction on judgment day. The Plan of Christ Matthew 19-20a gives us the master plan: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. All of Gods authority is now mediated through the Messiah, who commissions his followers to universal mission. Jesus commands us to go. A vibrant church will have people
Page 5 who leave the church in order to go to places that need the gospel. If a person is not led to go, then they must be involved by sending and praying. Church budgets should be focused on fulfilling this great commission. We are called to make disciples at home and abroad because of the universal Lordship of Christ. John Dickson speaks of the Mission Equation: If there is one Lord to whom all people belong and owe their allegiance, the people of that Lord must promote this reality everywhere.1 Notice the therefore in the passage: Jesus says all authority has been given to him, therefore go and make disciples. We must make people aware of their Lord. We must help them realize and submit to the Lordship of Jesus Christ. We speak for their king as we summon them to repent. John Dickson recounts a story about three young men who hopped on a bus in Detroit in the 30s and tried to pick a fight with a guy sitting toward the back. They were talking trash, but the guy didnt respond. They increased their insults, but the man still said nothing. Eventually, the bus made it to the dudes stop, so he stood up. They were surprised at how big he was when he stood up. They didnt realize his size by the way he was sitting. As he walked out, he handed the guys a business card and got off the bus. The young men looked at the card and read the words: Joe Louis, Professional Boxer. These young thugs just tried to pick a fight with the Brown Bomber, the man who would go on to become the world heavy weight boxing champion from 1937-49. I imagine they were a little relieved that their comments didnt merit a reaction! Now imagine if we were friends
1 John Dickson, The Best Kept Secret of Christian Mission (Grand Rapids: Zondervan, 2010), 31
WhiteContinued on page 14
Page 6 God-man as a reward for finishing the work his Father gave him to do. Nearly all Christians agree that the three offices of Prophet, Priest, and King set forth in the Old Testament Scriptures are types of the work and ministry of the Messiah which are fulfilled in the past and present ministry of our Lord Jesus Christ. 1 Corinthians 1:30 is one of many texts.
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
all flesh, that he should give eternal life to as many as thou hast given him (John 17:2 ).
October 2013
Issue 201 to do with as he chooses. Romans 1:14 helps us understand this point.
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Jesus alone has the authority (right) to justly and righteously forgive sins because he has paid for those sins. Jesus Christ is the only man who can forgive sins, and he is also the only man who can send anyone to hell! And he must do either one or the other with every person. All people, without exception, are in the hands of Jesus Christ the judge. See Acts 17:31. I am often amazed at how preachers can so grossly misuse a text of Scripture. This is especially true when they butcher texts that deal with the sovereignty of God. The short dialogue between Pilate and Jesus is a classic example. This is one the favorite passages for Arminian evangelists. They use it as part of an altar call. They say, Jesus is in your hands to do with as you choose. What will you do with Jesus? I have yet to hear a single Arminian preacher quote verse 11!
Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin (John 19:10-11).
John Murrays comments on Romans 1:1-4 are most helpful.

By his resurrection and ascension the Son of God incarnate entered upon a new phase of sovereignty and was endowed with new power correspondent with and unto the exercise of the mediatorial lordship which he executes as head over all things to his body, the church.2
Wisdom refers to his work as Prophet to teach us about God and ourselves. Righteousness is his work of Priest to remove our guilt and justify us in Gods sight. Sanctification is his work through his office as King, or Lord, to rule over us and conquer sin in us. Redemption is the full and final work of a complete salvation that involves all three offices of Christs work. That work accomplishes a deliverance from the penalty, power, and finally even the presence of sin. This whole work of a complete and eternal salvation is of him and not of us. In our booklet, Christ, Lord and Lawgiver over the Church we discussed four things about the Lordship of Christ: (1) Its NATURE; (2) Its EXTENT; (3) How It Is EXERCISED or Mediated; (4) Modern Examples of Denying Christs Lordship. This booklet is available from New Covenant Ministries. It is most helpful in understanding the subject under discussion. The Lordship of Christ that we are discussing in this article is an earned Lordship and is part of the nature of the Lordship of Christ. I emphasize again that this is not part of his deity as such. This is the authority and power given to the man Christ Jesus by the Father to save or damn whom he will. Johns words cannot be understood any other way. Notice two texts:
As thou hast given him power over
It is true that God one time put his son into the hands of sinners; however, it is also true that men, unanimously, cried out, Crucify him! Crucify him! We will not have this man to rule over us. Men put Christ to death but God raised him from the grave and gave him all power and authority. Christ also was given a new name (Phil. 2:9-11). The Father made his son to be Lord. The real question is not what sinners will do with Christ, but the question is what will Jesus do with the sinner? He is not in our hands; we are in his hands. All men are in the hands of Gods appointed Redeemer
In no sense whatsoever is Murray suggesting that Christ is more sovereign after the resurrection and ascension than he was before. Nor is he saying that finishing the redemptive work his father gave him added anything to his person. He is talking about the redemptive authority the man, Christ Jesus, earned in sufferings. The NIV in its translation of Romans 1:4, as it often does, gives an interpretation of the text instead of an accurate translation. Notice the difference between the NIV and the KJV: A. Romans 1:4-KJV
And declared to be the Son of God WITH POWER, according to the spirit of holiness, by the resurrection from the dead:
B. Romans 1:4-NIV
And who through the Spirit of holiness was DECLARED WITH POWER to be the Son of God by his resurrection from the dead: Jesus Christ our Lord. 2 John Murray, The Epistle to the Romans (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1960) 11.
Issue 201
A STUDY OF NEW COVENANT THEOLOGY Part 4 of 4

Kevin P. McAloon
grand purpose of grace in which he decreed to eternally redeem a people for himself. Ancient Israel NCT holds that ancient Israel was an elect physical nation which was for the most part unregenerate, with the exception of a perpetual remnant of genuine justified believers that God had preserved within the nation (see page 20). Reisinger argues that we must make a clear distinction between the physical nation of Israel as a special seed chosen from among all of the other natural seeds of Abraham (i.e., Ishmael, Esau, etc.) and the elect seed of true believers within that nation: In reality, they were a group of proud, individualistic, self-seeking rebels. They were established and sustained as a nation only because of their physical lineage to Abraham and Jacob. God did this as a fulfillment of his promise to Abraham and also to accomplish his purpose of bringing forth the Messiah through the appointed nation.1 Lehrer believes that although Christians may fall into sin, and God may warn and chastise them as a loving Father, these were both of a different nature than what we generally read of in the Old Testament. He argues that the difference between what was happening in the book of Judges and the experience of the Christians struggle with sin is like the difference between night and day. In 2 Kings 21:10-15, the reason God is going to cursenot disciplineIsrael is because they had been doing evil in his eyes ever since the day he
1 Reisinger, Abrahamss Four Seeds, 69, 75.
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ISRAEL AND THE CHURCH As may have been previously observed, all of NCTs views regarding major historical-redemptive themes are dependent upon one another and interrelated at their most basic foundations, and the same may be said about our views regarding Israel and the church. Just as the physical pictures and types of the Abrahamic Covenant were set forth under the Old Covenant to be fulfilled and fully experienced in the New, even so was the nation of Israel a physical picture and type of what would later be fulfilled and realized within the church which Christ came to establish. Ancient Israel was the shadow, the church is the substance. Each institution was established for differing purposes in the grand scheme of redemptive history, carrying with them different laws along with different blessings, but both testifying to and serving Gods
Kevin recently graduated from Southeastern Baptist Theological Seminary, and is currently meeting with some believers seeking God to raise a church in Carmel, NY. His heart is for the further reformation of Christ's Church back to New Covenant power and purity, and truly believes that New Covenant Theology and many of the churches espousing it are God's blessing in this generation towards that end. While avoiding formal denominational affiliation, Kevin craves and welcomes all open hearted fellowship with devout brothers and sisters in Christ. He and his group covet your prayers. You are invited to contact him at kevin.mcaloon@ gmail.com
brought their forefathers out of Egypt. This is why Lehrer believes that the nation had always been apostate, and he argues against the opinion that Israel had largely been Gods believing people until the judgments in 711 and 586 B.C.2 This establishment and preservation of an unbelieving nation who could not help but continually disgrace the gracious God who had physically redeemed them was all to display mans utter depravity and inability in himself, and thus his need for a Savior who could atone for his sins and give him a new heart. Furthermore, as was mentioned in the previous discussion regarding the Abrahamic and Mosaic Covenants, NCT holds that all of the blessings, ordinances, and promises to the nation of Israel were types and foreshadows of their true fulfillments found in the New Covenant church. Lehrer sums up this position by saying:
[I]n the Old Covenant era we see spiritual truths being related in picture form. When God revealed mans need for atonement, he used the types and shadows of an elaborate sacrificial system including thousands of priests and barnyard animals. When God revealed the promise of his people to dwell with him, he did so in the types and shadows of the land in the Middle East and in a building made of bricks and mortar. This is the way in which God revealed his plan in the Old Covenant era. So when God used the prophets to explain the spiritual fulfillment of Gods plan in the New Covenant era, God decided to use the language of types and shadows. He was describing the New Covenant in the language of 2 Lehrer, 80-83.
McAloonContinued on page 11
Page 8 As you can see, the NIV makes the resurrection to be a powerful demonstration of Christs deity, and the KJV sees the resurrection as giving Christ a new and earned power or authority. The resurrection of Christ certainly is a powerful demonstration that proves the deity of Christ, but Paul in Romans 1:4 is not trying to prove that Christ was both human and deity. I grant that is the most common interpretation, but I think it totally misses the point taught in the text. Paul is saying that the resurrection declares that Christ has been given a power of Lordship as a reward for his successful atoning work. This is a redemptive Lordship that belongs to the Son of Mary as the successful Redeemer. It is not an innate Lordship that belongs to the Son of God as a member of the Trinity. The man Christ Jesus is declared to be Son of God with power because he is glorified and enthroned humanity. A true man, the God-Man, has been given the right to exercise both the role of Savior and the role of judge over all men. This Man earned that right. This truth is seen every time the man Christ Jesus is mentioned in the New Testament Scriptures. Note the following examples:
And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God (Acts 7:56). Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (Acts 13:38). Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead (Acts 17:31). For there is one God, and one mediator between God and men, the man Christ Jesus; [Note it is men] (1 Tim. 2:5).
For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house (Heb. 3:3). But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth [As a true man] to make intercession for them (Heb. 7:24-25).
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Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ (Acts 2:33-36).
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This fact explains why the sermons in the Book of Acts emphasize both the resurrection and ascension of Christ. It is those events that prove Christ has been given a new authority.
Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it (Acts 2:22-24).
The point of this passage is the resurrection, but Peter does not stop with just the resurrection. The heart of his sermon is verses 30-32.
Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses (Acts 2:30-32).
There is a point in time when God the Father made Christ to be both Lord and Christ in a new sense. When did that happen? It took place at the resurrection and ascension. What is the peculiar authority that the Father gave the Son when he made him Lord over all flesh? The Father gave the Son the legal authority of Lordship to forgive and justify sinners. The ascension to the throne at the Fathers right hand gave the man Christ Jesus the mediatorial rights to dispense the gifts he earned by his obedient life and vicarious death. The message of the Gospel to be preached is, Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. The man Christ Jesus, Son of God and son of Mary, is the judge of all men, and he is the Messiah who saves the sheep his Father gave him. What must poor sinners do to be saved? They must bow in repentance and faith to the exalted Christ of God.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls (Acts 2:37-47).
The application of the sermon is in verses 33-36.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The LORD said unto my
Issue 201 who know a cure that brings eternal life and destroys the power of the disease that brings death? Surely the church should be more motivated than medical personnel! At a deeper level than just disciplined obedience or love for others, there is a connection between our worship and delight in God and the call to missionary endeavors. Although I do not believe that I am unduly influenced by John Piper in general, I remember over a decade ago reading the first paragraphs of the first chapter in his book, Let the Nations be Glad! The Supremacy of God in Missions.1 His words fell on my heart like hammer blows. Without exaggeration, God used Pipers first five paragraphs in that book to radically affect my conception of missions. It gave me a totally new lens through which to view taking the gospel to the world. Here is his first paragraph: Missions is not the ultimate goal of the church. Worship is. Missions exist because worship doesnt. Worship is ultimate, not missions, because God is ultimate, not man. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever.2 I had never thought about it like that. God is not worshiped by all peoples in all places: thats why we go. God is so worthy of praise and the Lamb so worthy of honor that the church should not be able to stand it until the whole earth is covered with people worshiping the triune God. Piper writes: Worship, therefore, is the fuel and goal in missions. Its the goal of missions because in missions we simply aim to bring the nations into the white-hot enjoyment of Gods glory. The goal of missions is the gladness of the peoples in the great1 Grand Rapids: Baker, 1993. 2 Ibid., 11.
WestContinued from page 3
October 2013 ness of God But worship is also the fuel of missions. Passion for God in worship precedes the offer of God in preaching. You cant commend what you dont cherish.3 We should not be able to read Revelation 4-5 without joining our hearts in the chorus of praise that is rising to the Lamb and to him who sits on the throne. We should love God and worship him with all that we are and have. We should be inflamed with passion in his presence. We should just love it. We should love it so much we cant bear the thought that others are missing out. As our joy is made complete in the Lord and as every longing of our soul is fulfilled in him, we should crave this experience for others too. We should not be apathetic that others are not joining in this sacred choir. But as true as this is, it is not the ultimate motivation. More than we long to see people delighting in the presence of God, we should long to see God being delighted in. Our major motivation must be God-centred and focused on him. It is completely wrong that people should walk in this worldcreated and sustained by Godwithout acknowledging him as God and giving him the honor that is his due. We should desire for Gods sake to see the choir enlarged. He is worthy of praise and glory and honor and wisdom and strength. We who have tasted of his glory should be zealous for it. We lack passion for missions not because we lack passion for people; we lack passion for missions because we lack passion for God. Piper expresses this reality very cogently. He writes, If the pursuit of Gods glory is not ordered above the pursuit of mans good in the affections of the heart and the priorities of the church, man will not be well served and God will not be duly honored. I am not pleading for a diminishing of
3 Ibid.
Page 9 missions but for a magnifying of God. When the flame of worship burns with the heat of Gods true worth, the light of missions will shine to the most remote peoples on earth. And I long for that day to come!4 Our view of God needs to be so high, our taste of grace so sweet, and our marvel at being redeemed so overwhelming that we worship God in a way that is uncontainable. From our hearts to Gods throne to the nationsthats how our praise should move. If this is true, then when the church is failing in missions, we must be failing in worship. Piper states, Where passion for God is weak, zeal for missions will be weak. Churches that are not centered on the exaltation of the majesty and beauty of God will scarcely kindle a fervent desire to declare his glory among the nations (Psalm 96:3). Even outsiders feel the disparity between the boldness of our claim upon the nations and the blandness of our engagement with God.5 I fear that this strikes at an important truth. To take the gospel to the nations requires people who are, frankly, willing to give up a lot of things that our society values greatly. To do so requires believing God is more valuable than these competing idols. Actually, it requires believing hes worth infinitely more. Thankfully he is. These reflections must drive us to ask how the church is doing in worship and missions. Here are two statistics. First, the church has had 2000 years to spread the gospel to the nations. Second, today there are roughly 2-3 billion people who have little to no meaningful access to the gospel. There are individual people groups with populations numbering in the millions who have no knowledge of Jesus Christ. There are languages and dialects where no words are ever used to praise the Lamb; their speakers
4 Ibid., 12. 5 Ibid.
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What is Gods controversy with the people living in your town? The following quotation is taken from my booklet, Christ, Lord and Lawgiver over the Church. It is taken from the section dealing with modern examples of the denial of Christs Lordship. The first example is The Diluted Message in Evangelism.
The first denial of the Lordship of Christ is seen in The Diluted Evangelistic Message Preached Today. We clearly see Christs Lordship denied when we see him preached as anything less than Lord. To imply that a sinner may receive Christ as anyone less than an enthroned Lord is equal to denying that he is Lord. Making salvation to be anything less than full and grateful submission to Christ as Lord, as well as Savior, is as wrong as denying that he rose from the dead and ascended into heaven. The controversy arising from John MacArthurs excellent book titled The Gospel According To Jesus is more than a discussion on how to preach. The bottom line is the person, dignity, and authority of Jesus Christ as Lord. Who is the person that we tell sinners to look to alone for salvation? We must believe on the Lord Jesus Christ. What kind of salvation is freely offered to sinners by this Person? Dare we say to a sinner, Jesus Christ is Lord and he alone can save you. However, you really need not actually treat him as Lord in order to trust him as your Savior? I honestly wish I were caricaturing but you know I am not .3
October 2013 sage declared that he could be the Savior only because he was the Lord. Christs Lordship cannot be separated from his Saviorhood. To even imply that a sinner can trust Christ as Savior and deny him as Lord is equally as bad as saying a sinner can trust Christ as his Lord and, at the same time, ridicule and mock his priestly work of blood atonement. We must declare a Savior who is the Lord, or we are denying his Lordship. This is surely the pattern in the entire New Testament Scriptures: Believe on the LORD Jesus ChristTherefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both LORD and Christif thou shalt confess with thy mouth the LORD Jesus (or that Jesus is Lord) (Acts 16:31; 2:36; Rom. 10:9). The Gospel presents a whole Savior. He is Prophet, Priest and King. We insist the Gospel affects the whole man, mind, heart and will. Nowhere in the New Testament Scriptures are sinners told to accept Jesus as your personal Savior. That phrase enshrines the totality of modern orthodox theology. We could just as well say, Accept Jesus as your personal Priest or accept Jesus as your personal King. The emphasis is never on the office but on trusting the person who holds the office, and that person is always the Lord Jesus Christ. Gods salvation is in a living Lord, and we receive Him in all his fullness and not merely his offices or his benefits. Bowing in repentance and faith to the risen and enthroned Lord is the gospel message of the early church. This emphasis on Lordship does not end with the sinners conversion. Holiness and following after Christ were also couched in terms of Lordship: As you have therefore received Christ Jesus the LORD, so walk ye in him (Col. 2:6). Notice that believers were urged to follow Christ as Lord because they had received him in
Issue 201 conversion as Lord. There is no other kind of gospel or conversion. Someday every person who has ever lived will acknowledge Jesus Christ as Lord.
Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is LORD, to the glory of God the Father (Phil. 2:9-11).
The new name given to Christ at the resurrection is not Jesus; that is the human name given to him at his birth. Mary was told to call her unborn son JesusThou shalt call his name Jesus (Matt. 1:21). The new name given to him as a reward for his redemptive work is Lord. That is the name he earned and which was given to him by his Father at the resurrection. Gods controversy with sinners is not merely their refusal to mentally believe that Christ was really born of a virgin. Nearly our whole society confesses that fact at Christmas time. Roman Catholics have built their whole pagan system of Maryology on a gross misuse of that truth. Nor is Gods controversy with sinners their refusal to accept by faith that Christ rose from dead. Again, our churches will be packed on Easter Sunday with people confessing they believe the resurrection of Christ actually took place. What then is Gods controversy with sinners? What is his controversy with the people in your city? It has nothing to do with faith, as a mental assent, in the historic reality of the birth, death and resurrection of Christ. I repeat, Christmas and Easter give ample proof of such faith. Gods controversy with sinners is their refusal to bow in repentance and faith
It is essential that we keep the focus on who Jesus is and on what did Jesus accomplish in his atoning work. We need only look at the way Christ was proclaimed by the early church to prove our point. When Christ was born, his Lordship was emphasized: For unto you is born this day in the city of David a Savior, which is Christ the LORD (Luke 2:11). It is true that Christ is here presented as a Savior, but the mes3 John Reisinger, Christ, Lord and Lawgiver over the Church (Frederick, Md.: New Covenant Media, 1998).
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McAloonContinued from page 7
the Old Covenant. He pointed toward the spiritual goal of Gods plan in the brightest and clearest way that the physical types and shadows would allow.3
October 2013 the prophets, such as Joels prophecy and the covenant made with David. In Reisinger words:
The in Christ experience of being baptized into his body cannot take place until the middle wall of separation erected by the Law Covenant has been removed. The true inheritance cannot be realized until the true seed to whom the promises are made has come and fulfilled the Old Covenant, earned the blessing it promised, died under its curse, and then established the New Covenant, the new man, the new access, the new status, yea, the whole new creation (2 Cor. 5:17). This is exactly what we celebrate when we sit at the Lords Table and remember the New Covenant sealed in his blood (1 Cor. 11:25).7
For NCT, everything from the law, prophets, and the writings find their fulfillment in Christ and his church. These were always the end and the goal; thus, when Jeremiah prophesies about the restoration of Israel and Jerusalem, an eternal dynasty sitting on the throne of David, and an eternal and plentiful Levitical priesthood continuously making sacrifices, he is using Old Covenant language to describe Gods New Covenant fulfillment which is far better than the old pictures.4 The Church NC theologians hold that this New Covenant era began with the establishment of Christs church on the day of Pentecost (Matt. 16:18; Acts 2; 1 Cor. 12:12-13).5 This is where we differ from the covenantal concept of one church existing throughout redemptive history. Christs statements recorded in Matthew 16:18 seem to indicate that something new is about to be built, and it is not upon any prior foundations. The promises to Abraham were not fulfilled until the death and resurrection of Jesus, and this is the reason why the writers of the NT constantly point Jews back to the cross and Pentecost as the fulfillment of these promises (Acts 3:24-26).6 Reisinger argues that the giving of the Spirit was the heart of the promise of the gospel in the OT Scriptures and the crowning experience of the gospel in the New Covenant. This is seen in the apostles emphasis on the fulfillment of the promises made to
3 Lehrer, 85. 4 Ibid., 91; also see 2 Cor. 3:7-13. 5 See Wells, 109-120; and Reisingers chart in Abrahams Four Seeds, 114115. 6 White, Galatians, 93; Schreiner, 62.
Page 11 in him alone for righteousness apart from any work. Like circumcision (Col. 2:11), the feast of tabernacles (John 7:37), the Jubilee Sabbath (Luke 4:16-21), the cities of refuge (Heb. 6:18), the Passover (1 Cor. 5:7), the Day of Atonement (Heb. 10:1-14), and all Mosaic institutions, the Sabbath has reached its fulfillment in Christ (Col. 2:17; Heb. 4). 9 To conclude with Reisinger:
The church is the nation born in a day. She is the true house of David. She is the temple of the living God and each of her members are living stones in that growing temple. God himself not only dwells in her midst, but also he literally indwells every stone. Her children, without exception, shall dwell safely in the mountain of God forever. She is Abrahams seed because she is in Christ, and every one of her children, without exception, are true believers because they are born spiritually. They are all baptized into the body of Christ by the Holy Spirit of promise and are all given the Spirit of adoption in order that they might realize that new position. The New Covenant community that was promised in the prophets has been now established forever, and that New Covenant community is the true and final fulfillment of Gods promise to make Abraham a great nation.10
For NC theologians, this work of Christ is the fulfillment of all of the law and the prophets, both for Jews and Gentiles alike. Gentiles are now brought into the people of God by the blood of Christ, in that if a Gentile was in Christ when he died, then that Gentile was also in him when he fulfilled the law; therefore all Gentiles in Christ have fulfilled the conditions of the Covenant (Eph. 2:11-22).8 Also, whereas the Old Covenant Sabbath stood as the sign of Gods specific covenant with Israel, now both Jews and Gentiles are able to partake of the spiritual Sabbath. We take Robert Garners position, that Jesus is the only Sabbath of rest for believers under the gospel, and to keep this Sabbath from polluting it is to believe
7 Reisinger, Abrahams Four Seeds, 61, 108; one obvious implication of this is that, contrary to Covenantalism, all of those under the New Covenant are regenerate believers. See prior discussion on page 16. 8 White, Galatians, 140; also see page 96 where he references Poythress statement that since a new covenant is made with Israel and Judah, it is made with Christians by virtue of their union with Christ the Israelite, from Vern Poythress, Understanding Dispensationalism (Phillipsburg, NJ: P&R Publishing, 1987), 106.
EVALUATION AND CONCLUSION Much has been attempted to be covered in this brief study, and much more could be written to further expound NCT and its exegetical arguments. There are many more nuances and positions that warrant discussion; however, what I have attempted to cover here are those themes where
9 Robert Garner, A Treatise on Baptism (1645; reprint, Paris, AR: The Old Faith Baptist Church, n.d.), 30; in Wells and Zaspel, 235. See Wells entire chapter entitled, The Sabbath: A Test Case. 10 Reisinger, Abrahams Four Seeds, 112.
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WellsContinued from page 1
they said, we know you are a man of integrity and that you teach the way of God in accordance with the truth. You arent swayed by men, because you pay no attention to who they are. Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not? But Jesus, knowing their evil intent, said, You hypocrites, why are you trying to trap me? Show me the coin used for paying the tax. They brought him a denarius, and he asked them, Whose portrait is this? And whose inscription? Caesars, they replied. Then he said to them, Give to Caesar what is Caesars, and to God what is Gods.
no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves.
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Issue 201 son you would see them bowing and straightening up, again and again. Such acts go on in thousands of places in our world. If an ordinary citizen of Israel overstepped the boundaries between the two groups, he was in grave danger. What kinds of things were used in worship? As I said above, animals being sacrificed was a chief ingredient of Old Covenant worship. First we must realize that not any and every kind of animal could be used. No wild animals could be used, only domestic ones. The animals are specified. Included are lambs (Ex. 29:38-41; 14:10; cf. Matt. 8:4), goats (Lev. 1:10), and doves or pigeons (Lev. 5:11). Other things of value to Israels citizens could accompany the giving up of the animals themselves. We read of incense or perfume of some value that sometimes was used along with the flesh of the animals that were sacrificed (Ex. 30:34-38). When were the people to worship? Just as they had designated places, so also they had designated times. In the wilderness they were to gather at the tent of meeting when they heard a single trumpet blast. We presume that regular times were put in place once they arrived in the promised land. The next question covers one such time. Where was worship to be done? First at the tabernacle and later at the temple of Solomon. Three times a year, all the males had to appear in a designated place for worship (Ex. 23:14ff; 34:23; Deut. 16:16). 2 Chronicles 8:12-13 suggest rules for daily offerings there as well. Why were they to worship as they did? Since as a nation they were a mixed sacral society, we must keep in mind that prescribed worship had to be public so that it could be made certain that every citizen was taking part. That made regular times and places necessary. If worship had been
Peter makes much the same point in 1 Peter 2:13-14:

Submit yourselves for the Lords sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.
Since Israel was a sacral society, they greatly disliked paying Rome taxes. In principle they knew they should not do so. Their oath of allegiance was given to Yahweh, not to Caesar. But as a captive country they had little choice. The busiest roads of the empire often bore witness to Romes demand for allegiance by crucifying Jews and others in such public places. Jesus critics saw in this fact a chance to trap him no matter how he answered their question. If he said, Yes, it is lawful to pay taxes to Caesar, they would denounce him before the people and seek to ruin his influence. If he said, No, they could do worse. They could denounce Jesus to the Roman authorities to be crucified. Eventually, as we know, they succeeded in this. Christs answer contains the hint I mentioned above. Shortly he would die. After that he would build up his church. It would not be a sacral society. To be sure, its members highest allegiance would belong to God, but its citizens would be faithful members of whatever nation in which they held citizenship. That hint becomes clear in the writings of both Paul in Romans and Peter in 1 Peter. Paul writes in Romans 13:1-2:
Everyone must submit himself to the governing authorities, for there is
Before we turn to the NT to see all that this change would mean, lets take a closer look at Israels worship. We will do so by using the standard list of questions that ask who, what, when, where, and why? Who were the people commanded to carry out worship? There were two groups that overlapped. First, every citizenthe people who brought the sacrifices to be used in worship. Second, the prieststhe people who did their work on those sacrifices. We will see shortly that each of these groups had specific instructions as to what they were to do. They emphatically did not do the same things! These two groups were typical groups in most, perhaps nearly all, ancient societies. We call such nations or societies sacral societies or theocracies. Israel was such a nation. These nations put large public religious demands on their citizens. Such nations still exist. The nations dedicated to Allah, that is Muslim nations, are such examples. There every citizen worships Allah and engages in the same acts of outward worship as all other citizens of such countries do. For example, if you were to look into a Muslim temple at a time of worship, you would see a crowd of persons all on their knees. In uni-
Issue 201 defined as inward under the Sinai covenant, there would have been no way to measure it. This does not mean that no worship during that period was inwardnot at all! Those born again or regenerated in that period would have worshiped inwardly as well. In large measure that is what the new birth is about. In that experience dead men and women are made alive to the living God who created them and who sustains them, for both time and eternity. Turning now to the NT, we find a great emphasis on internal worship. Lets begin with John 4:19-24 where Jesus surprises a Samaritan woman by telling her of her relation to six men:
Sir, the woman said, I can see that you are a prophet. Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem. Jesus declared, Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth.
October 2013 himself as hinted at in the OT (Isa. 53:10-12; Dan. 2:44; 7:13-14). Fourth, in saying, the true worshipers will worship the Father in spirit and in truth, Christ announces that the worship will have a large internal dimension. That will be true whether we capitalize Spirit to make this a reference to the Holy Spirit or leave it as it appears here. That is true because the Spirit is said to live within believers. One more thing needs emphasis: these are the kind of worshipers the Lord seeks. This makes two points. First, since God is sovereign, he will not seek such people in vain. He will find them! In other words, Jesus describes all members under the New Covenant as worshipers in spirit and truth. That is a vast number of people! However, just as important is another fact: given the spiritual death in which all men are in bondage, Gods seeking will have to bring a new birth or regeneration with it. Jesus made this point very evident to Nicodemus in John 3:3 when he says, I tell you the truth, unless a man is born again, he cannot see the kingdom of God. One place Christian liberty is seen at some length is Romans 14:1-23. Well sample this passage without covering it in detail. Lets start with the question of what we can or cannot eat. The Mosaic Covenant had a good deal to say about this (Ex. 22:31; Lev. 11:1-27). But now the decision is left to us (Rom. 14:1-4). The same is said of what days to celebrate (Rom. 14:5). Note that the decisions are left to us. Making decisions that may turn out either good or bad is a path to increasing maturity and an exercise of increasing maturity. We see this as parents as we watch it take place in our children. That is consistent with the change from the Old Covenant to the New. Romans 15:1-3 and 5-7 show that liberty is not license. There are limits
Page 13 to our decisions. One important one is the effect our choices will have on others. Paul puts it this way:
We who are strong ought to bear with the weak and not to please ourselves. Each of us should please his neighbor for his good, to build him up. For even Christ did not please himself, but as it is written: the insults of those who insult you have fallen on me. May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. Accept one another, just as Christ accepted you, in order to bring praise to God.
Who is affected by our choices? Paul first mentions the weak, that is, those who have scruples against some things that we practice. Building them up in some way is better than pressing them to defile their consciences. Perhaps through our liberty they may come to feel the freedom we have in Christ, but not at the cost of doing something that they suspect is wrong. We must feel a spirit of unity with them and so must they with us as each party seeks to understand the other. There is also another party involved, God. Our unity should display the most important ingredient of our lives, our seeking to bring glory to God! Paul tells us to do this with one heart and mouth (v. 6). In modern English we often associate heart with emotions rather than with our intellect. But in both OT Hebrew and NT Greek, heart and mind are often synonyms. The unity here is between what we think and what we say, between mind and voice. We must bring these two together to please God. How we express this glory, however, is left largely to ourselves. We may usually do it alone or in concert with others. But in a sacral society, the law always demands a public component in all worship.
WellsContinued on page 14
A number of things call for comment in Jesus words to her. First, Christ refuses to share the honor of making salvation known with any other nation, with neither the Samaritans nor any other group: Salvation is from the Jews! Second, Christ shows in verse 21 that true worshipers will include Samaritans. Third, he announces that a much fuller grasp on salvation is on the verge of being revealed. This surely declares the arrival of the kingdom of God and the New Covenant. It anticipates the knowledge that comes with Jesus
Page 14 with Joe and were on the bus. Surely we would have informed them of who this man was! Joe Louis was said to have been able to knock out a horse with one blow (I am not sure why he went around hitting horses). We would have informed these guys that they were in the presence of greatness and did not know it. They had to be informed. His greatness demands it. Every one of our friends, neighbors, and family members lives and breathes in the presence of the greatest Lord, whose power makes Joe Louis seem like a handicapped grasshopper. We, the people of the one true Lord must stand up on the bus and promote the reality of his Lordship with our words and works.2 Jesus commands us to make disciples. We often think this verse only applies to those called to be missionaries. This verse is for all Christians. The main verb in this passage is make disciples. We are not merely called to make converts, but disciples. We are not called to build big buildings, have immaculate services, entertain, or replicate rock concerts but to make disciples. Marshall and Payne write, Thus the goal of Christian ministry is quite simple, and in a sense measurable: are we making and nurturing genuine disciples of Christ? The church always tends towards institutionalism and secularization. The focus shifts to preserving traditional programs and structures, and the goal of discipleship is lost. The mandate of disciple-making provides the touchstone for whether our church is engaging in Christs mission. Are we making genuine disciples of Jesus Christ? Our goal is not to make church members or members of our institution, but genuine disciples of Jesus.3
2 Ibid. 36-37. 3 Tony Payne and Colin Marshall, The Trellis and the Vine (Kingsford, Australia: Matthias Media, 2009), 14.
WhiteContinued from page 5
October 2013 So yes, we must go, send, and pray, but if this is all we do we are not heeding our Lords command. We must be making disciples. Furthermore, if we do not disciple, our culture will. What would it look like for us to be a people discipled by our culture? Well for starters, we would look no different than our unbelieving neighbors. We would share their values. We would confuse the kingdom of God with the empire of America. We would jump at promotion offers without giving the slightest thought about how it would affect time with the people of God. We would be in debt in all sorts of ways. We would be very individualistic, going home every week night to sit in my chair, eat my food, in my house. We would think that attendance for an hour on Sunday would be enough to please God in our behavior. We would think of self first when we come across an extra sum of money. We would compromise hard truths. We would tolerate divorce and be dependent on two income lifestyles. We would aim to be a very comfortable people. We would be defined by what we own. We would value family over the family of God. Oh, but what if we followed the commands of Christ? We are also commissioned to baptize. Baptism is an outward expression of our submission to the authoritative king. We are also called to teach them to obey everything Jesus commanded. The people of God are no longer bound to the Mosaic law but the commandments of the Messiah. The Old Testament is important, and the Epistles are extremely relevant; however, it is Jesus commands that comprise the central core of the Christian faith and proclamation. The Presence of Christ The commission concludes with the words, And behold, I am with you always, to the end of the age. We can do none of this on our own.
Issue 201 The command to make disciples is sandwiched by the authority of Jesus and the presence of Jesus. Opposition will abound, but Jesus hasnt left us as orphans (John 14:18). He is with us through his Spirit. The whole book of Matthew is sandwiched by this theme (see 1:22-23). In Jesus, God is with us now and forever, always (literally the whole of every day). to the one who God has made to be Lord. It is the rejection of the Lordship of Christ over their life that is the sinners problem, and we are called to face sinners with that problem by pressing the claims of Jesus Christ as Lord. We must demand that the sinner lay down the weapons of his warfare and rebellion and totally and unconditionally surrender to a gracious King. God the Father says that Jesus is Lord. What say ye? One other element of our liberty: just because something under the Old Covenant is no longer required does not mean it is forbidden. Take tithing and Sabbath. Those who find tithing useful may continue it. As for Sabbath, many of us who are older have fond memories of a day in the week when shops were closed by law and custom. I could be glad if that custom remained, though this is not, in my judgment, an issue where Christianity may dictate to civil law. Where I lived many shops also closed on Wednesday afternoon to allow folks to go to mid-week services!
WellsContinued from page 11 ReisingerContinued from page 10
Holiness is the best sabbath dressbut it is equally suitable for everyday wear. C.H. Spurgeon
Issue 201 all NC theologians seem to have reached a general consensus. Again, this movement is not monolithic, and White believes that the basis for a person holding to NCT could be as minimal as: viewing the New Covenant community as all having the Spirit; Christ as the true Israel and the church as inheriting the promises by virtue of its union with him; the Mosaic Covenant as an interim covenant; rejection of the Israel/church distinction; rejection of the tripartite distinction of the law; and a rejection of the theological category of the Covenant of Grace.11 I have thus far attempted to remain as objective as necessary, albeit here I must admit that I absolutely and joyfully agree with most of what NC theologians argue for, and am beginning to increasingly appreciate these truths and believe that they are of the utmost importance in the life of the church. That being said, I still have some reservationsor rather perhaps simply desire deeper clarityin regards to some of NCTs finer points, and I will now go on to discuss some of what I see are some areas in need of further development and, more importantly, strengths to this theology. Areas in Need of Development 1. Lack of Consensus This first concern is probably the one most felt and frustrating to those within the NC camp; however, it does not necessarily affect the validity of its overarching approach and positions. This mostly has to do with certain nuances such as specific aspects of prophecy, New Covenant law, Israels future, eschatology, etc. For instance, there is actually no consensus as to whom the phrases house of Israel and house of Judah in Jeremiah 31:31 actually refer. Some believe that they refer exclusively to the
11 White, Newness of the New Covenant, 57.
October 2013 church, others to the literal houses, and some say both.12 This may relate to the fact that there is no set position in regards to a future for ethnic/political Israel; and although many of them sound overtly amillennial in their interpretations of OT prophecies, I have yet to come across a NC theologian who has openly confessed to holding to this eschatology. Admittedly these are some minor issues that may apply to all theological systems; however, they still warrant more discussion. 2. Old Testament Saints and Unclear Pneumatology These are the largest problems for me when it comes to some of what many NC theologians say, particularly in what I have read from Reisinger. I have joined these themes together into one category because I believe that each problem intimately affects the other. First of all, I do not think the works I have consulted sufficiently deal with the OT saints relationship to the law. In one place they seem to say that justified believers looked into the law and took pleasure in it because they knew that the curses would not be imputed to them; whereas in another sense, they talk about how their consciences were bound to the pedagogue until the coming of the faith, which they see as the Christian faith. Although it seems to line up with Davids statements in the Psalms, I have a difficult time seeing this pleasure and delight expressed in Pauls writings. What does it mean to have a conscience bound to the law knowing that you are free from its curses? Also, in his discussion on Galatians 3:24-29, although obviously not his intention, Reisinger could be read as making Paul sound as if he was a genuine believer under the pedagogue when he persecuted the church, but that he had not yet received the new Spirit of adoption and sonship.13 This
12 Reisinger, In Defense of Jesus, 87. 13 For example, see Reisingers Galatians, 217, where the we Paul is
Page 15 opens up a can of numerous theological worms that he and others have not clearly addressed enough for me. These points are also related to an unclear pneumatology. The works I have consulted do not seem to deal with in any in-depth systematic detail the relationships and distinctions between regeneration, indwelling, baptism, filling, empowering, or sanctification by the Holy Spirit; nor the differences or similarities of these ministries between the Old and New Covenants. Although perhaps some of the most difficult in Scripture, these are vitally important topics that affect many of NCTs positionssuch as OT salvation, what actually occurred at Pentecost, walking by the Spirit versus the law and flesh, etc.and warrant deeper acknowledgement and discussion if there is to be a richer consistency to its overall theology. Although he was not an official New Covenant theologian, I believe that Andrew Murray is extremely helpful in these areas, and that his book The Two Covenants deals with some of the deeper implications of NCT which have not yet been tackled.14 Strengths 1. Hermeneutics This aspect of NCT could also be included under its potential weaknesses. If not guarded, it could lead to an exegesis similar that of Origen which later lead to a loss of the reality of OT history and openness to fanciful typology and Gnosticism. That being said, I believe that NCTs
referring to as being in bondage under the elements of the world before the coming of Christ were Jewish believers, which on the surface seems to include Paul himself. 14 Andrew Murray, The Two Covenants (Old Tappan, NJ: Spite Books, n.d.); also available in PDF for free at http:// savior-of-all.com/The%20Two%20 Covenants.pdf.
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October 2013
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Issue 201
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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 La Soberana de Dios en la ProvidenciaJohn G. Reisinger The Law of Christ: A Theological ProposalWhite Limited AtonementReisinger Missional Ecclesiology White 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 EthicsWhite 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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Issue 201
Council on Biblical Theology

July 22-25, 2014 Grace Church at Franklin
4052 Arno Rd., Franklin, TN 37065
October 2013
Page 17
Theme: Gods Eternal Kingdom Purpose: NCTTime for a More Accurate Way
Morning & Evening Speakers Tony Costa, Ph.D. Peter Gentry, Ph.D. Gary George, Pastor Christian Apologist & Adjunct Professor, Providence Theological Seminary (PTS) Professor of OT Interpretation, Southern Baptist Theological Seminary Evangelist & Pastor, Sovereign Grace Chapel, Southbridge, MA; Bd. Member PTS
Frank Gumerlock, Ph.D. Professor of Church History and Systematic Theology, PTS Zach S. Maxcey, M.Div. Graduate of PTS and Blog Administrator for PTS W. W. Sasser, M.Div. Kirk Wellum, Ph.D.* Pastor, Grace Church at Franklin and Board Member PTS Principal, Toronto Baptist Seminary, Toronto, Canada *candidate www.ptsco.org Greg Van Court, Ph.D.* Pastor, Dayspring Fellowship Church, Austin, TX & Adjunct Professor PTS Stephen Wellum, Ph.D. Professor of Christian Theology, Southern Baptist Theological Seminary A. Blake White, Th.M* Pastor, Spicewood Baptist Church, Spicewood, TX Afternoon Doctrinal Workshop Moderator Gary D. Long, Th.D. Faculty President, Providence Theological Seminary, Colorado Springs, CO Providence Theological Seminary: Info@ptsco.org. (719) 572-7900 Administrative Host of Council on Biblical Theology Grace Church at Franklin, Pastor W. W. Sasser, Church Office: (615) 694-2829 Message Topics and Registration & Lodging Information to Follow after the First of the Year Registration Contact & Doctrinal Conference Host for the Council on Biblical Theology
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approach to interpreting the OT in light of the New could not be more agreeable to true Christian spirituality and instincts. As has been previously mentioned, its typologically focused approach to the OT strongly resembles that of the apostles and early Christian writings such as 1 Clement, Shepard of Hermas, and the Epistle of Barnabas, and was utilized by sound men of God throughout history. More importantly, this NT hermeneutic gives the correct priority to Jesus Christ and his apostles, and ensures that our theological foundations are built upon their teachings and inspired view of the Old Testament. 2. Views on Covenants and Law This is where I believe NCT shines the most, and I have been most blessed by it in my reading of Scripture. I could not emphasize more just how much God has blessed me by opening my eyes to see the dim realities of some of what NC theologians believe about the covenants, and I cannot remember a time when I ever had such desire to read the OT as if it directly applied to me just as much as the NT. Christ and Gods eternal plan for his elect seem to jump out on every page, and it is astounding how things that now shine so bright were so hidden before. I believe that it has forever changed and enriched my view of Scripture, in that it all seems more interconnected in ways that I had never imagined; and more importantly, has magnified Gods epic work of redemption in Christ and has given me a new awe and hunger for the final consummation. Furthermore, although perhaps needing some more clarification, I believe that NCTs definitions of the law of Moses and the law of Christ are spot on and consistently line up with both the apostles and continuing patterns within Gods restoration of his church since the 16th century.
October 2013 It seems as if throughout each proceeding generation, God without fail takes a reforming part of his church farther and farther away from an Old Covenant government that was epitomized by Rome, progressively purifying her from its pollutions towards a pure New Covenant government of Christ. At first dissenters are usually ostracized for giving priority to Christ over the OT or tradition, and on a much smaller scale, this appears to be what is going on with NC theologians within the Reformed community.15 After much prayer, reading the arguments, meditating over Scripture, and reflecting upon church history, I have come to agree with these brothers that God will only bring about a theological and practical reformation in the church when she, theologically and practically, returns Christ to the elevated status that Scripture gives him. At the end, this is the goal of New Covenant Theology.16 BIBLIOGRAPHY
Barcellos, Richard. The Death of the Decalogue. Tabletalk, September, 2002. -----. In Defense of the Decalogue. Enumclaw, WA: Winepress Publishing, 2001. Blaising, Craig A., and Darrell L. Bock. Progressive Dispensationalism. Grand Rapids, MI: Baker Books, 1993. Bunyan, John. Of the Law and a Christian. The Works of John Bunyan. Edinburgh: The Banner of Truth Trust, 1999. Carson, D.A. The Expositors Bible Commentary: Matthew. Vol. 1. Grand Rapids, MI: Zondervan, 1995. 15 I.e., see Richard Barcellos, The Death of the Decalogue, Tabletalk, September, 2002; and In Defense of the Decalogue (Enumclaw, WA: Winepress Publishing, 2001); and the opposing authors responses to Douglas J. Moo, Law of Moses or Law of Christ, in Feinberg, ed., Continuity and Discontinuity. 16 Reisinger, In Defense of Jesus, 5.
-----. The Gospel According to John. Grand Rapids: Eerdmans, 1991.
Issue 201
Chafer, Lewis Sperry. Major Bible Theme. Revised by John F. Walvoord. Grand Rapids: Zondervan Publishing House, 1974. Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress, 1986. Cottrell, Jack. Baptism in the Reformed Tradition. Baptism and the Remission of Sin. Edited by David W. Fletcher. Joplin, Missouri: College Press, 1990. Dempster, Stephen. Dominions and Dynasty. Downers Grove, IL: IVP Academic, 2003. Edwards, Jonathan. A Humble Inquiry. The Works of Jonathan Edwards. Vol. 1. Peabody, MA: Hendrickson Publishers, 2003. Feinberg, John S., ed. Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testament. Wheaton, IL: Crossway Books, 1988. Gentry, Peter. Kingdom Through Covenant: Humanity as the Divine Image. The Southern Baptist Journal of Theology 12, no. 1 (Spring 2008). Gundry, Stanley N., ed., Five Views on the Law and Gospel. Grand Rapids, MI: Zondervan, 1999. Lehrer, Steve. New Covenant Theology: Questions Answered. Steve Lehrer, 2006. Leiter, Charles. Law of Christ (Part 1). Granted Ministries. http://www. grantedministries.org/products/Lawof-Christ-%7C-Charles-Leiter.html (accessed August 18, 2011). -----. Law of Christ (Part 3). Granted Ministries. http://www.grantedministries.org/products/Law-of-Christ%7C-Charles-Leiter.html (accessed August 18, 2011). Lints, Richard. The Fabric of Theology: A prolegomenon to Evangelical Theology. Grand Rapids, MI: Eerdmans, 1993. Luther, Martin. Galatians. The Crossway Classic Commentaries. Edited by J.I. Packer and Alistair McGrath.
Issue 201
Wheaton, IL: Crossway Books, 1998.
October 2013
WestContinued from page 9
-----. How Christians Should Regard Moses. Luthers Works. Edited by Jaroslav Pelikan. St. Louis Concordia Publishing House, 1963. Moffit, David M. Anabaptists and the New Covenant. Kindred Minds Ministries. http://www.kindredminds.org/ Articles/anabaptists_nc.html (accessed July 29,2011). Murray, Andrew. The Two Covenants. Old Tappan, NJ: Spite Books, n.d. Owen, John. An Exposition of Hebrews. Vol. 5. Marshallton DE: National Foundation for Christian Education, 1991. Poythress, Vern. Understanding Dispensationalism. Phillipsburg, NJ: P&R Publishing, 1987. Reisinger, John G. Abrahams Four Seeds. Frederick, MD: New Covenant Media, 1998. -----. But I Say Unto You. Frederick, MD: New Covenant Media, 2006. -----. In Defense of Jesus, the New Lawgiver. Frederick, MD: New Covenant Media, 2008. -----. Study in Galatians. Frederick, MD: New Covenant Media, 2010. Schreiner, Thomas R. The Law and its Fulfillment: A Pauline Theology of Law. Grand Rapids, MI: Baker Books, 1993. Wells, Tom. The Priority of Jesus Christ. Frederick, MD: New Covenant Media. Wells, Tom, and Fred Zaspel. New Covenant Theology: Definition, Description, Defense. Frederick, MD: New Covenant Media, 2002. White, A. Blake. Galatians: A Theological Interpretation. Frederick, MD: New Covenant Media, 2011. -----. The Law of Christ: A Theological Proposal. Frederick, MD: New Covenant Media, 2010. -----. The Newness of the New Covenant. Frederick, MD: New Covenant Media, 2008.
simply dont know there is a Lamb to be praised or a God to be worshiped through his shed blood. This is not okay. The reason this situation exists is that the church of Jesus Christ does not love him sufficiently. Our preoccupations are with money, pleasure, power, and a host of other things (perhaps like orthodoxy rather than orthopraxy). God too often receives our leftovers. Worship is something that we confine to Sunday mornings, a few minutes in the car with Christian music playing, or maybe a short devotional time. It needs to be so much more. In Revelation 4-5, the inhabitants of heaven never stop praising. They are consumed with God, as ought to be the case. Our passion needs to be increased in both intensity and duration. If our worship becomes what it should be, we will see it overflow our church buildings and spread to the far corners of the world.
Page 19 Never before in the history of the world has global travel been easier and the world made so accessible. Combined with the state of todays technology (which will likely be laughable in a short time but is still incredibly advanced on a historical perspective), we have the tools to reach the nations. We certainly have the financial means to fund global missions. It is not, therefore, a matter of wanting means and opportunities. It is purely a matter of wanting passion. Lack of passion is proof that we are not esteeming God as we should. If we really knew him, if we really understood our Savior and comprehended the cost of our redemption, we would worship. Andas Piper clearly articulatesif we truly worship, we will be consumed with the glory of God for the joy of all nations. A fresh vision of his glory will cause his people to worship, and this is what will motivate and fuel missions in the 21st century.
Dear Brother Reisinger, Hi. My name is Robert Millar I am a 35 year old pastor from Northern Ireland, who owes you a great debt. For about 6 years now I have been investigating, studying and enjoying NCT, much of this time has been very lonely as many of my reformed brothers now believe me to be antinomian, and this from men to whom I taught the doctrines of grace, while they were still pelagian in their thinking. During these years, your writings and sermons have been such a help to me; you have encouraged me to pursue further study of God's word, studying for my BD, and now 'God willing' will begin an MA program in September. Men like yourself, Blake White and others are real role models for me, as I follow you insofar as you follow Christ. There is a real dearth of NCT teaching and fellowship here and at times I feel like I am banging my head against a brick wall, but the Lord has been faithful and has used you to encourage and comfort me. May I encourage you brother with the strength that God has given you to continue to exalt Christ as the Lord and Law-giver of His people! Thank you brother! Regards Robert Semper Reformanda!
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Sound of Grace, Issue 201, October 2013

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

Christ, Our New Covenant King Part 1

The New Covenant and Christian Liberty

Biblical Worship and Missions

The Great Commission

John Murrays comments on Romans 1:1-4 are most helpful.

A STUDY OF NEW COVENANT THEOLOGY Part 4 of 4

The application of the sermon is in verses 33-36.

Peter makes much the same point in 1 Peter 2:13-14:

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Council on Biblical Theology

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-----. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Wheaton, IL: Crossway Books, 1998.

Annual John Bunyan Conference May 5 7, 2014

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