SOUND OF G R A C E … it is good for the heart to be strengthened by grace … Hebrews 13:9

In This Issue The Uniqueness and Importance of The Uniqueness and Importance of the Ten the Ten Commandments Commandments 1 John G. Reisinger John G. Reisinger Theological Method II: Biblical & Systematic Nearly all theologians agree that the Ten Commandments are both unique and 1 important. Theologians disagree, however, as to why they are important. Dis- Steve West agreement on such a critical subject demonstrates the wide range of presupposi- The Case of Naaman- tions upon which theologians build their views. Therefore, when we argue at the Part VIII 3 level of details or particulars, we approach the problem at the wrong level and Dr. Philip W. McMillin waste time. Discussions on the subject of law and grace generally are a waste of time because we have failed in two aspects of argumentation: (1) we have not identifi ed the foundations from which we are operating, and (2) we have not established these foundations biblically. To argue theology is not necessarily the same thing as to discuss Scripture. We must guard against allowing logic and philosophy to replace textual exegesis in our theological discussions. The laws of logic help us check our exegesis, but they do not substitute for it. With this admonition in mind, let us set forth our reasons for stating that the Ten Commandments are both unique and important. First, we will examine the uniqueness of the Ten Commandments. 1. The Ten Commandments are not just “ten” commandments, put together randomly; they Reisinger—Continued on page 2 Theological Method II: Biblical & Systematic Steve West This second article on theological method will attempt to branch will result in many failures to understand a whole deal more particularly with some components of the actual variety of texts and biblical concepts. method of theology. It takes the doing of some theology, The fi rst question to answer is, “What does the term bibli- relying on the Bible, to gain confi dence that the doing of cal theology mean?” The following cluster of defi nitions theology is something which can actually be done with should make the nature and task of the discipline clear: proper boundaries and ground rules. The developing canon reveals a biblical theology which is capable of being rigor- 1. “The task of biblical theology is to present the teaching ously systematized. A system of theology is revealed in the of the Bible about God and his relations to the world in a pages of the Bible. As a result, the theologian should seek way that lets the biblical texts set the agenda.”2 to “integrate biblical theology and systematic theology on 1 the basis of Scripture’s own intrasystematic categories.” 2 Brian Rosner, “Biblical Theology,” in New Dictionary of Systematics and “biblical theology” are not identical, but Biblical Theology, ed. T. Desmond Alexander, Brian Rosner, D. they are mutually and organically related. Losing either A. Carson, Graeme Goldsworthy (Downers Grove: InterVarsity Press, 2000), 5. 1 Horton, Covenant and Eschatology: The Divine Drama (Lou- West—Continued on page 5 isville: Westminster John Knox Press, 2002), 1. Page 2 May 2010 Issue 167 Reisinger—Continued from page 1 The reader may be able to add to this Sound of Grace is a publication of Sovereign Grace New Covenant Ministries, a tax exempt are the Ten Commandments. They are list, but the four points listed above 501(c)3 corporation. Contributions to Sound of unique in that they form a unit. They (and the biblical basis for those points) Grace are deductible under section 170 of the belong together as one specifi c and provide adequate support for the the- Code. very special document. sis that the Ten Commandments are Sound of Grace is published 10 times a year. unique. The subscription price is $10.00 per year. This 2. They are the only commandments is a paper unashamedly committed to the truth of God’s sovereign grace and New Covenant written with the fi nger of God. And he When we examine the importance of Theology. We invite all who love these same gave unto Moses, when he had made the Ten Commandments, we do not truths to pray for us and help us fi nancially. an end of communing with him upon have specifi c texts to offer as support. We do not take any paid advertising. Mount Sinai, two tables of testimony,1 We can only state why we believe The use of an article by a particular person is tables of stone, written with the fi n- they are important. For instance, we not an endorsement of all that person believes, but it merely means that we thought that a par- ger of God. (Exod. 31:18, emphasis can be certain that the Ten Command- ticular article was worthy of printing. 2 ments were the only laws put into the added). Sound of Grace Board: John G. Reisinger, ark of the covenant, but we cannot be 3. They are the only commandments John Thorhauer, Bob VanWingerden and Ja- dogmatic as to why God instructed cob Moseley. put into the ark of the covenant. And Moses to place those particular ten, Editor: John G. Reisinger; Phone: (585)396- thou shalt put into the ark the testi- of all the commandments God gave, 3385; e-mail: [email protected]. mony [Ten Commandments] which I in the ark of the covenant. We have Webmaster: Maurice Bergeron: shall give thee (Exod. 25:16, emphasis [email protected] evidence from Deuteronomy 31:24-26 added). General Manager: Jacob Moseley: that God commanded Moses to record [email protected] 4. The Ten Commandments are the all the commandments of God, along Send all orders and all subscriptions to: Sound only commandments that are the with the promised blessings and curs- of Grace, 5317 Wye Creek Drive, Frederick, terms of a covenant. And the LORD es, in a book and to place that book MD 21703-6938 – Phone 800-376-4146 or 301-473-8781 Fax 240-206-0373. Visit the said unto Moses, Write thou these beside the ark of the covenant. This bookstore: http://www.newcovenantmedia.com words: for after the tenor of these evidence adds further strength to the Address all editorial material and questions words I have made a covenant with claim that the Ten Commandments to: John G. Reisinger, Sound of Grace, 3302 thee and with Israel. And he was there were different, for some reason, from County Road 16, Canandaigua, NY 14424- 2441. with the LORD forty days and forty the entirety of the law, but it fails to Visit the Sound of Grace Web Page at: http:// nights; he did neither eat bread, nor inform us why. www.soundofgrace.com drink water. And he wrote upon the If someone were to ask me, “What do Scripture quotations marked (NIV) are taken tables the words of the covenant, the from the HOLY BIBLE, NEW INTERNATIONAL you think is the primary or singular ten commandments (Exod. 34:27, 28). VERSION® Copyright © 1973, 1978, 1984 by importance of the Ten Command- International Bible Society. Used by Permis- To understand either the uniqueness ments,” I would answer, “The fact sion. All rights reserved. or importance of the Ten Command- that they were the covenant terms that Scripture quotations marked “NKJV” are taken ments, we must learn to think and to from the New King James Version. Copyright © established Israel’s special national speak of them as a covenant docu- 1982 by Thomas Nelson, Inc. Used by Permis- relationship with God.” The factual- sion. All rights reserved. ment. ity of the Ten Commandments as the Scripture quotations marked (ESV) are from 1 In this portion of Scripture, we fi nd terms of a covenant document gains The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a divi- two synonyms for the Ten Command- signifi cance when we realize that the sion of Good News Publishers. Used by per- ments: “the tables of the testimony” and writers of Scripture give precedence mission. All rights reserved. “the testimony.” These are two of the six to two covenants. The terms of the Contributions synonyms used in Scripture for the Ten Ten Commandments are similar to Orders Commandments. The authors of the Old all the other terms of all the other VISA or MasterCard Testament use the phrase, the Ten Com- covenants referred to in Scripture mandments, three times. The authors of If you wish to make a tax-deductible contribu- in that they are terms, but that is not tion to Sound of Grace, please mail a check to: the New Testament do not use it at all. We Sound of Grace, 5317 Wye Creek Drive, Fred- will return to this point later to discuss a full description of them. The Ten erick, MD 21703-6938. its signifi cance. For a discussion of all Commandments gain signifi cance in Please check the mailing label to fi nd the the biblical terms for the Ten Command- that they are terms of one of the two expiration of your subscription. Please send ments, see my Tablets of Stone and the major (and distinctive) covenants payment if you want your subscription to con- History of Redemption, published in 2004 tinue—$10.00 for ten issues. If you are unable in Scripture: the old covenant and to subscribe at this time, please call or drop a by New Covenant Media. the new covenant that replaces it. In note in the mail and we will be glad to continue 2 All Scripture quotations are from the sending Sound of Grace free of charge. Reisinger—Continued on page 4 KJV unless otherwise noted. Issue 167 May 2010 Page 3 THE CASE OF NAAMAN—PART VIII GRACE TEACHES PROUD NAAMAN 2 Kings 5:10-12 Dr. Phillip W. McMillin And Elisha sent a messenger to him, will see in the next verses that this But Naaman became furious. We saying, “Go and wash in the Jordan is not at all what Naaman expected. must understand that Elisha was no seven times, and your fl esh shall be re- We all have an exalted opinion of more than the one who was the crier stored to you, and you shall be clean.” ourselves and tend to see ourselves for Jehovah. Like Moses, he heard the But Naaman became furious, and went several stations above the one we message of God’s mouth and delivered away and said, “Indeed, I said to my- actually occupy. Men…measuring it to whomever God would speak. self, He will surely come out to me, and themselves by themselves, and com- stand and call on the name of the LORD Go wash in the Jordan seven times. his God, and wave his hand over the paring themselves among themselves, The Jordan was the one river of Pal- place, and heal the leprosy. Are not the are not wise (2 Cor. 10:12). We go to estine. Only 136 miles long if it had Abanah and the Pharpar, the rivers of the temple and stand by ourselves to fl owed straight, it was actually 200 Damascus, better than all the waters of pray and say, “God, I thank You that miles in length because of its tortu- Israel? Could I not wash in them and I am not like other men—extortion- ous course. It was covered with veg- be clean?” So he turned and went away ers, unjust, adulterers, or even as this in a rage. (2 Kings 5:10-121) etation, was slow moving, and was tax collector” (Luke 18:11). God does yellow because its bottom was sand In these verses we will see how a Sov- not cleanse the leper until he is aware and mud. The river valley was very ereign God places conditions on his of the awful nature of his disease and unhealthy; insects that carried fevers granting of mercies to man, for it is of the impossibility of cure by the and parasites of various sorts were a written…those who walk in pride He means he imagines in his own mind. danger. It overfl owed its banks every is able to put down (Dan. 4:37b) and What a comedown for a high offi cial harvest season. Some say crocodiles pride goes before destruction, and of a country that rules another to were in the river. a haughty spirit before a fall (Prov. fi nd he will meet neither the offi cials 16:18). of the country nor the one who will That was the river that the messen- take care of the business for which he ger sent Naaman to bathe in—seven When pride bears us to the peak of came. Naaman must become penitent times. Few if any washed in the Jor- the Mount of Self-Conceit, we will before God. dan, but Naaman was instructed to do never fi nd God’s prophets there. We so. may wear the ribbons of earthly valor The message that Naaman received and success and be greatly honored by from the servant was: “Go and wash God had not asked Naaman for his men, but such earthly ‘successes’ do in the Jordan seven times, and your opinion, if he would mind washing nothing to impress God. fl esh shall be restored to you, and in the Jordan, or if there was another you shall be clean.” river he might prefer. The Jordan was Naaman has been standing at the door the river that watered Samaria, and of Elisha’s house. I do not know how The covenant law of cleansing under God had personally brought Naaman many doors there were in the house, the Mosaic economy involved having to Samaria and sent him to wash in but in Naaman’s encounter with Eli- water sprinkled on one seven times. that particular river. That was the sha and his God, this door seems like Then seven days must pass, and the prophet’s message to Naaman, and the one where the deliveries were leper had to wash his entire body in Naaman must obey. made to the king’s house and received water. Only then could the leper be by the king’s servant at his will. declared clean by the priest. Blessings from God are dispensed just as God pleases. Remember the Elisha sent a messenger to him. We This great man of Syria had come to account of the spies sent out from Samaria for healing. There the law Kadesh-barnea to see the land of Ca- 1 All Scripture quotations are from the was from the mouth of the God of naan and who brought back an evil New King James Version of the Holy Israel; he alone would declare what Bible. lepers must do for cleansing. McMillin—Continued on page 11 Page 4 May 2010 Issue 167 Reisinger—Continued from page 2 terms of the old covenant—has an unique covenant God made with Israel places, the biblical writers equate the impact on understanding the rela- at Sinai. God did not have this special Ten Commandments with the old cov- tionship between law and grace. It covenant relationship with any other enant (Exod. 34:27, 28; Deut. 9:9-11).3 is impossible to understand Paul’s nation. The children of Israel, follow- If there were no other texts that show theology of law without seeing that ing specifi c design directions from that the old covenant included the the law, as a covenant document, has God, built the ark of the covenant for book of the covenant (Exod. 24:3, 4, a historical beginning and a histori- one specifi c purpose, namely, to house 7, 8) and ultimately encompassed the cal end. Paul writes that there was a the Ten Commandments, or tables of entire Mosaic administration, includ- time when sin was in the world, but the covenant that God had made with ing civil matters such as slavery (Jer. the law was not: “until the law was them and them alone. This document 34:13, 14), feasts, and holy days (2 in the world” (Rom. 5:13), and that was the necessary and suffi cient evi- Kings 23:21), we would be justifi ed in there was a specifi c point in history dence of God’s unique relationship saying, “The Ten Commandments are when the “law entered” (Rom. 5:20). with Israel as a nation. There was no the old covenant.” When I fi rst started Paul does not mean that adultery and need for additional documentation of to explore new covenant theology, stealing were not sinful before God God’s establishment of this unique I believed exactly that. I stated that gave the Ten Commandments to Is- nation and his relationship to it. This view in the fi rst edition of Tablets of rael. He means that God fi rst codifi ed explains why, out of all the command- Stone, and subsequently corrected it those commandments and gave them ments contained in the book of the in the second edition (re-titled Tablets as covenant terms at Sinai. Paul also covenant, the Israelites placed the Ten of Stone and the History of Redemp- writes that the Ten Commandments, Commandments alone into the ark of tion). as a covenant document, had a histori- the covenant.4 It also explains why cal end: “when the seed should come; these particular Ten Commandments, Texts such as Exodus 34:27, 28; Deu- when faith should come” (Gal. 3:19, viewed as a unit, as a covenant docu- teronomy 4:13; and Deuteronomy 9:9- 25). ment, are so vitally important. The 11 establish the Ten Commandments tables of the covenant validate Israel’s as covenant terms, or “words of the The Ten Commandments as a cov- existence as a nation. covenant.” This point should not be a enant document, the terms of the old matter for argument. However, some covenant, the words of the old cov- The fi rst mention in the Scripture of theologians refuse to accept the fact enant, the tables of the old covenant, the ark is when God gave Moses the that the Ten Commandments are the the ark of the covenant, the nation instructions for building it. Exodus summary document of the old cov- of Israel—with its tabernacle, priest, 25:10-16 records the directions for enant. Instead, they describe the Ten and sacrifi ces—all these things hang building the ark and placing the Ten Commandments as trans-covenantal together. They all are temporal—they Commandments, or testimony, into it: or as God’s unchanging moral law. all have a historical beginning and a And they shall make an ark of shittim This foundational idea (presupposi- historical end. To study the theology wood…And thou shalt cast four rings tion) has a long history, even though of the ark of the covenant is to study of gold for it, and put them in the four no one, to my knowledge, has estab- the theology of the Ten Command- corners thereof…And thou shalt make lished it with biblical texts. A theolo- ments. We can fi nd further support staves of shittim wood, and overlay gian who adheres to a system of theol- for our position that the Ten Com- them with gold. And thou shalt put the ogy built on this foundation (the Ten mandments are important because staves into the rings by the sides of the Commandments as God’s unchanging they are covenant terms by unpacking ark, that the ark may be borne with them…And thou shalt put into the ark moral law) might be reluctant to re- the terminology of their storage box. the testimony which I shall give thee. The ark of the covenant is the name defi ne the Ten Commandments as (emphasis added) covenant terms because such redefi ni- for the box that housed the “tables of tion entails building a new theological the covenant,” or the stone slabs upon The ark was a box about 45 inches system. which the Ten Commandments were long (two and a half cubits), about 27 written. We can better understand The point I am arguing in this sec- the unique nature and purpose of the 4 The author of the letter to the Hebrews tion—that the Ten Commandments Ten Commandments by understand- (9:4) states that later, two other things are important because they were the were also placed in the ark: a pot of man- ing the nature and purpose of the ark na (Exod. 16:33) and the rod that budded of the covenant. The ancient Hebrew 3 … And he wrote upon the tables the (Num. 17:1-10), but the Ten Command- words of the covenant, the ten com- people called the box the “ark of the ments, or the words of the covenant, were mandments (Exod. 34:28, emphasis covenant” because it housed the sum- the only commandments placed in it. added). mary/primary/basic document of the Reisinger—Continued on page 12 Issue 167 May 2010 Page 5 West—Continued from page 1 Yet once all the texts are read, and the And since the accomplishment of 2. “Biblical theology is that branch of interpreter can see how Paul’s writing redemption was the fundamental reason exegetical theology which deals with of his epistles was infl uenced by his why the books were written in the fi rst the process of the self-revelation of reading of the Old Testament in light place, it provides the fundamental key God deposited in the Bible.”3 of the redemption that came through to interpreting the texts as a whole. It is the revelation of redemption that Jesus Christ, the interpreter is put in a 3. “In one sense biblical theology is underscores every biblical text and the confessional recital of the acts of position to discern how the individual therefore ought to underscore every God in history with the interpretation texts have a progressive, reciprocat- exegetical and theological enterprise that of these acts…Consequently, many of ing relationship. On the internal data seeks to be faithful to the biblical text.7 of the Bible itself, there is a fl ow the biblical theologies are expressions Expanding on the governing notion of the search for categories of thought from understanding one part (e.g. Genesis) to understanding a second of redemption, Michael Horton lo- native to the Bible itself.”4 part (e.g. Romans). When Romans is cates his theological method in the Biblical theology as a discipline, read, there can be little doubt that, in covenantal structure of God’s progres- 8 then, seeks to follow the process of the progress of revelation, a full stop sive, historical redemptive plan. This God’s self-disclosure in the biblical is not intended with a “theology of redemptive-historical plan, by its very canon, and to note the emphases or Genesis.” On the contrary, a full stop progressiveness and historicity, is the agenda that is revealed therein. is only intended by reaching the point eschatologically oriented (where the Chronological considerations, and an of a “theology of Genesis as fulfi lled meaning of eschatology is more than awareness of both the antecedent and in the New Testament.” Perhaps even the study of the “end times” or “last subsequent material5 that surrounds a more than Genesis informs Paul, days”). given text, are of critical importance Paul informs Genesis.6 The Christian Reading the parts through the lens of for this study. Locating a particular reader simply does not read the Old the whole and establishing the con- text’s position in the canon (i.e., in the Testament in isolation from the fulfi ll- tours of the whole by carefully piecing stream of the process of God’s self- ment of God’s progressive revelation together the individual parts requires revelation) is vital to the purpose and in the New Testament. There is an proper hermeneutics, but it also task of biblical theology. overriding unity in the Scriptures that shapes the interpreter’s hermeneutical Given the human condition, biblical surpasses the diversity, because the principles in the process. Grammat- theologians can only start where they Holy Spirit is ultimately the singular ical-historical hermeneutics are still are. One person can only read Gen- author of the entire biblical witness, applied to particular texts, but they esis, Romans, or Galatians in one or- no matter where the data of the wit- are applied with the wider canonical der. Reading Romans 4 before reading ness is located in chronology or in the context in mind. Lints is particularly the Abrahamic narrative in Genesis biblical plot. cogent and helpful here, by identify- changes how the Genesis material is When the biblical witness is taken as ing three horizons in the biblical text read and understood. If Galatians 3-4 a unity which is now completed, and which inform each other, namely the is read before Romans 4, that changes the entire canon is read with the re- textual horizon (the particular pas- how one interacts with Romans. Inter- ciprocating witness between the parts sage in view), the epochal horizon (the preters do not approach the text as a and the whole, certain features stand period/epoch of revelation), and the 9 blank slate, ready to perform unbiased out as dominant in the entire story of canonical horizon (the whole Bible). inductive Bible studies. The order in the Bible. One such controlling motif While studying the textual horizon, which one reads the texts is highly is redemption, as Richard Lints ex- 7 Lints, Fabric of Theology, 273-274. infl uential. plains: 8 Horton, Covenant and Eschatology, 1-19. It is the totality of redemptive history 3 Geerhardus Vos, Biblical Theology: and revelation that inform each portion 9 Lints, Fabric of Theology, 293. A mu- Old and New Testaments (Grand Rapids: of Scripture and bind the whole together. tually agreeable, but differently presented Eerdmans, 1948; Reprint, Carlisle: The scheme is provided by Graeme Gold- Banner of Truth Trust, 1996), 5. 6 Following Richard Lints, the parts re- sworthy, who identifi es various “strata” 4 Myron Augsburger, “Introduction” ceive their meaning from the whole (Fab- in the biblical revelation which need to be to Biblical Theology, Volume One, Old ric of Theology, 70), even as the whole investigated when studying a theological Testament by Chester Lehman (Scottdale: receives its meaning from the parts. Since problem: see his, According to Plan: The Herald Press, 1971), 11. Paul has a greater “whole” than Moses, Unfolding Revelation of God in the Bible 5 Sometimes referred to as the analogy the infl uence of whole to parts moves (Downers Grove: InterVarsity Press, of Scripture and the analogy of faith, re- most deeply in a chronologically regres- 1991), 238-239. spectively. sive way. West—Continued on page 6 Page 6 May 2010 Issue 167 West—Continued from page 5 To read the Bible canonically is to read reading of the text precludes a contex- words, grammar, etc. are studied in- the Bible as a unifi ed communicative tualization or abstraction. act, that is, as the complex, multi- depth. Sentences—the basic unit of When the whole canon is read as meaning—are studied thoroughly. levelled speech act of a single divine author. It follows that biblical theology God’s one communicative speech- This material must, however, be set – not just the OT or NT theology but act (however internally diverse it into its wider epochal context. In the the theology of the whole Bible – is the is in genre and subplot), the major example of Abraham, the covenant attempt to read Scripture as the word cross-canonical or intra-canonical made with Abraham is understood of God. To read the Bible canonically connections and themes can emerge differently in the epochal horizon of may be to read it according to its truest, into view. This means that biblical Genesis 15 than it is in the epochal fullest, divine intention. This is a most theology really does seek to follow the important point; the canonical approach horizon of the New Testament. Prom- author’s lead, and to sit under the rev- ise characterizes the former epoch, is a matter not of how the church reads the Bible but of what the Bible is. To elation of God’s authorial intention. In while fulfi llment characterizes the other words, there is a morality to how latter. And this naturally leads to the read the Bible as unifi ed Scripture is not just one interpretive strategy among a text should be read, and how bibli- third horizon which the interpreter others, but the interpretive strategy that cal theology is done.12 God has given must keep in mind. After the textual best corresponds to the nature of the text the Bible in a certain way and for horizon is located within the epochal, itself, given its divine inspiration.10 certain purposes: it is our responsibil- the epochal horizon is set within the ity to read it the way he has designed horizon of the entire canon. Again, the canonical horizon (with its undergirding unity) is not fully it to be read. When we do so, paying Until the interpreter has moved all determined until the story of the Bible attention to the progressiveness and the way to the canonical horizon, the unfolds.11 The parts establish the unity of the Scripture, by God’s grace nature of the Bible’s message has not whole, but since there is a whole, it we will be in a position to construct been recognized. Since the unity of is illegitimate to read the Scriptures a more accurate, and thus more God- the Scriptures is more foundational atomistically, or to read a particular honoring, theology. Ω than its diversity, and since the one text completely stripped out of its ca- author of the Bible, the Triune God, nonical context. Ultimately, a proper “wrote” the Bible in this manner, the fact that there is a progressive, re- 10 Kevin Vanhoozer, “Exegesis and 12 Kevin Vanhoozer, Is There a Mean- demptive-historical canonical horizon Hermeneutics,” in New Dictionary of Bib- ing in This Text? The Bible, The Reader, at all is an essential clue to its proper lical Theology, 61. and the Morality of Literary Knowledge interpretation. As Kevin Vanhoozer 11 There are, to be sure, hints, prophe- (Grand Rapids: Zondervan, 1998). The notes: cies, and typologies along the way, but morality of reading an author’s work is the full light of the Bible comes when the a major component to Vanhoozer’s total canon is closed. argument in the book. John, I wanted to write you and let you know what an encouragement your three-part series on the Marks of a New Covenant Ministry was to me. Over the years I have been greatly drawn to the New Covenant Theology perspective as set forth in your magazines and books. So much so that I have come to the place where I realized how much passages like II Corinthians 3-4:6 have been botched over the years by those who are otherwise solid expositors. I have had people say things to me such as, “That is such a diffi cult passage”. When really, it is not that it is diffi cult to understand what Paul is saying, it is just diffi cult to reconcile with the traditional reformed/covenantal perspective of the old and new covenants. If we would just let the passage say what it says, we would see that we need to re-think the system through which we interpret the Scriptures. I actually chose to preach on this passage (before having read or seen anything that I thought was a New Covenant perspective on it) when I had the opportunity to preach a Thanksgiving eve message under the title of “Thankfulness for Christ”. The only element that I had not highlighted as you did was how the Israelites were not to look upon Moses’ face since they would notice its fading nature. That is very compelling I am in church-based leadership training at my church and hope, Lord willing, to be sent out as part of a church plant or brought on staff at our church. Right now I am just waiting for the opportunity. But one thing I know for sure is that if given the opportunity I will preach and teach the perspective of NCT when it comes to Christ as new covenant prophet, priest and king. Thanks for all of your ministry in the truth! In Christ, Jared W Issue 167 May 2010 Page 7 When many disciples quit following of the Father” that is effectual. There The Words of Life him, Jesus asked the remaining dis- are some things that you cannot learn ciples if they were also going to go in Sunday school or from a preacher. John G. Reisinger away. Peter’s answer is typical of Pe- Only the Holy Spirit can teach you Many therefore of his disciples, when ter. This outspoken apostle said some some things about truth. He alone can they had heard this, said, This is an of the dumbest things any man ever instruct the heart of the humble in hard saying; who can hear it? When uttered but he also said some of the things the university professor can- Jesus knew in himself that his disciples most profound and wonderful things. not fathom. The worst of sinners will murmured at it, he said unto them, This was one of the good things. hear and believe the truth when the Doth this offend you? What and if ye Without hesitation, Peter blurted out, Holy Sprit is dispatched to “go fetch shall see the Son of man ascend up Lord, to whom shall we go? thou hast him.” The words of God are powerful. where he was before? It is the spirit the words of eternal life. And we be- Words are the most powerful thing in that quickeneth; the fl esh profi teth lieve and are sure that thou art that the world and the words of God are nothing: the words that I speak unto you, they are spirit, and they are life. Christ, the Son of the living God. Pe- the most powerful of all words. Jesus But there are some of you that believe ter, along with those who remained, can say what no other person can not. For Jesus knew from the beginning had tasted in Christ’s words the very say, the words that I speak unto you, who they were that believed not, and bread of life that satisfi es the soul for they are spirit, and they are life (John who should betray him. And he said, all eternity. 6:63b). In the last great day, the rule of Therefore said I unto you, that no man judgment will be our attitude to God’s This was not the fi rst time that Peter can come unto me, except it were given revealed words. To reject the authority had uttered these same words. unto him of my Father. From that time of the words of our Lord is to reject many of his disciples went back, and When Jesus came into the coasts of the Father who sent him. walked no more with him. Then said Caesarea Philippi, he asked his dis- Jesus unto the twelve, Will ye also go ciples, saying, Whom do men say that Jesus cried and said, He that believeth away? Then Simon Peter answered I the Son of man am? And they said, on me, believeth not on me, but on him him, Lord, to whom shall we go? thou Some say that thou art John the Bap- that sent me. And he that seeth me seeth hast the words of eternal life. And we tist: some, Elias; and others, Jeremias, him that sent me. I am come a light into believe and are sure that thou art that or one of the prophets. He saith unto the world, that whosoever believeth on Christ, the Son of the living God. John them, But whom say ye that I am? And me should not abide in darkness. And 6:60-69. Simon Peter answered and said, Thou if any man hear my words, and believe not, I judge him not: for I came not to Our Lord never coddled people. When art the Christ, the Son of the living God. Matt. 16:13-16. judge the world, but to save the world. they did not like what he said, he He that rejecteth me, and receiveth never backed up nor tried to make is This time Jesus responds and said not my words, hath one that judgeth easier. He did not use PR experts or unto him, Blessed art thou, Simon him: the word that I have spoken, the spin-doctors. It has always amused me Barjona: for fl esh and blood hath not same shall judge him in the last day. the way the Lord Jesus handled people revealed it unto thee, but my Father For I have not spoken of myself; but who rejected his teaching. In the pas- which is in heaven (Matt.16:17). This the Father which sent me, he gave me a sage above many of his disciples were is the same thing Jesus meant in John commandment, what I should say, and what I should speak. And I know that upset and said, “This is a hard say- 6:45 when he said, It is written in the his commandment is life everlasting: ing.” Instead of making it easier, Jesus prophets, And they shall be all taught whatsoever I speak therefore, even as said, “Does this offend you, I will of God. Every man therefore that hath the Father said unto me, so I speak. give you a bigger mouthful,” and he heard, and hath learned of the Father, John 12:44-50. proceeded to do just that. cometh unto me. There is a “teaching

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Total Price See Rate Charts on Page 10 Shipping Canadian orders—Visa or MasterCard only—please. Total Order Issue 167 May 2010 Page 9 STUDIES IN GALATIANS JOHN G. REISINGER

Studies in Galatians is not, nor does it claim to be, a verse-by-verse exegetical commentary even though it does comment on nearly every verse in Galatians. It is not aimed at profes- sional theologians but at ”the man in the pew.” This in no way means that technical books written by theologians are not just as vital as books like Studies in Galatians. It does mean that books such as this are also vital. This book attempts to bring the message of Galatians into the twenty-fi rst century and show how Paul’s message to the Galatians is a great help in dealing with some of the identical questions and problems that Paul faced in the fi rst century.

John Reisinger is an evangelist, theologian, and conference speaker. He is well-known for a unique ability to make profound and deep truths simple and understandable. He likes to say, “God has called us to feed sheep, not giraffes.” One has remarked, “John puts the cookies on the lower shelf where all can reach them.” Unfortunately, this has a down side. No one will read Studies in Galatians and say, “I do not know what he meant.” The reader will clearly understand what the author means and will either love it or strongly disagree.

The one concept that readers will truly grasp is that “walking in the Spirit” and “not being under the law, but under grace” is the same thing. One will learn that biblical, victorious living begins with the biblical theology of “free from the law.”

Studies in Galatians is unashamedly rooted in a commitment to the Doctrines of Grace and New Covenant Theology.

THE LAW OF CHRIST: A THEOLOGICAL PROPOSAL A. BLAKE WHITE

“What are Christians to obey? The Bible is the simple answer of course, but upon further investigation, things are not quite that simple. For example, I am sure we have all heard a Christian condemning and calling homosexuality an abomination based upon Leviticus 18:22 or 20:13. However, if one looks on the next page at Leviticus 19:27, should we not also conclude that we should not get haircuts or shave? Why is one normative, but not the other?” “Christianity, after all, is not simply a code of ethics. It is not just a moral system. Being a Christian is not simply trying to ‘do what Jesus did.’ No, the foundation of the Christian life is the gospel of Jesus Christ. All else fl ows from the good news of Christ crucifi ed for sinners. As Michael Horton writes, ‘It is the Good News that yields good works. Salvation is not the prize for our obedience but the source.’” “The law of Christ cannot be reduced to a list of do’s and don’ts. It certainly involves specifi c things that can be ‘listed’ as right or wrong, but it is far more than a list like the ten words written on stone. The law of Christ is love, but it is also the example of Christ. Everything Christ taught is part of his law, but so is everything his apostles taught a vital part of his law. Christ himself is his law personifi ed. The whole of Scripture, as interpreted through the lens of Christ as the new covenant prophet, priest, and king, is a part of the law of Christ.” May the Sovereign Lord be pleased to bless you, as you read and contemplate the glory of the new covenant in Christ, to see Christ more fully and more gloriously, as the full and fi nal authoritative Word by whom God has spoken in these last days.

Blake White is a seminary student enrolled in the Master of Divinity program at The Southern Baptist Theological Semi- nary in Louisville, KY, and a member of Third Avenue Baptist Church. He lives in Louisville with his wife Alicia and son Josiah. Blake is also the author of The Newness of the New Covenant. Page 10 May 2010 Issue 167 MORE RESOURCES TITLE LIST SALE QUANTITY COST Philosophical Dialgoues on the Christian Faith—Steve West $12.00 $9.50 What Jesus Demands from the World—John Piper $19.99 $13.25 The First London Confession of Faith-1646 Edition— $7.99 $6.50 Preface by Gary D. Long All Things New—Carl Hoch $19.98 $15.95 Context! Evangelical Views on the Millenium Examined—Gary D. Long $25.00 $17.50 The Doctrine of Christ—William Sasser $4.75 $3.75 The Doctrine of Salvation—William Sasser $4.75 $3.75 The Doctrine of Man—William Sasser $4.75 $3.75 The Doctrine of God—William Sasser $4.00 $3.00 The Atoning Work of Jesus Christ—William Sasser $5.00 $4.00 The New Covenant and the Law of Christ—Chris Scarborough $10.95 $9.50 How to Keep Your Kids Drug Free— Robert Morey $4.95 $1.00 Battle of the Gods— Robert Morey $10.95 $2.00 Here is Your God— Robert Morey $9.95 $2.00 The Origins and Teaching of Freemasonry— Robert Morey $7.95 $2.00 Introduction to Defending the Faith— Robert Morey $4.95 $1.00 Should Christians Fear God Today?—John Korsgaard $6.95 $3.50 Justifi cation by Faith—James White $6.95 $2.75 Answers to Catholic Claims—James White $9.95 $2.00 The Fatal Flaw—James White $11.95 $2.50 God’s Sovereign Grace—James White $8.95 $3.50 Behind the Watchtower Curtain—David A. Reed $10.95 $2.00 How to Share Christ with a Jehovah’s Witness—Patrick J. Campbell $5.95 $2.50 The Reformers and Their Stepchildren—Leonard Verduin $9.95 $9.50 The Pilgrim’s Progress (The Accurate Revised Text by Barry E. Horner) $12.00 $9.75 Biblical Eldership—Alexander Strauch $14.99 $9.30 Biblical Eldership Study Guide—Alexander Strauch $19.99 $12.50 Biblical Eldership Mentor’s Guide—Alexander Strauch $19.99 $12.50 Total Price See Rate Charts Below Shipping Canadian orders—Visa or MasterCard only—please. Total Order

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Ship to: ______□ My check (payable to New Covenant Media) is enclosed Street address: ______□ Charge to my: □ VISA □ MasterCard Expires ______/______City: ______State: ______Zip: ____ Account Number: ______/______/______/______Country: ______Signature: ______Issue 167 May 2010 Page 11 McMillin—Continued from page 3 self-importance, furious over the were joined near Babylon and called report of the land so that the people instructions of God. He was mutter- the Golden Stream. They watered refused to go up and possess it. Un- ing under his breath, Indeed, I said to the hanging gardens of King Nebu- til then, Israel had gone in a straight myself. Have you ever heard anyone chadnezzar and all his orchards, olive line toward the Promised Land. But talk this way? We say to ourselves, groves, and fi g plantations. They are when they resisted God’s instructions, “Surely God will do thus and so,” or said to have been clear and deep, he took them on a circuitous route “I am certain that this is what he will while the Jordan was shallow and through a howling wilderness, and for do.” But our human suppositions cut muddy. forty years, one after another’s carcass no ice in the court of God. We must I can just hear Naaman ask himself, fell in the wilderness until an entire bow to his instructions and not rest on “Why doesn’t he send me home to generation perished. In Hebrews 3:7- our preconceived notions. wash? If Jordan’s polluted waters will 12 we have this warning from God: The rest of the verse states: He will heal, won’t the pristine waters heal Therefore as the Holy Spirit says; surely come out to me, and stand and even more quickly?” We know that “Today if you will hear Naaman wasn’t healed because His voice, do not hard- of a benefi t inherent in the waters en your hearts as in the of the Jordan, but because there rebellion, in the day of is great benefi t in obeying God’s trial in the wilderness, instruction. The religious world where your fathers will wash itself soon enough in tested Me, tried Me, the Abanah and Pharpar rivers, and saw My works for but the objections begin when forty years. Therefore the stream of the Jordan is men- I was angry with that tioned. Jordan was God’s river, generation and said, found in the Promised Land ‘they always go astray where his prophet resided, and in their heart, and they there alone could a leaper wash have not known My on command and be healed. ways.’ So I swore in My wrath, ‘they shall not It is there that we must come enter My rest.’ Beware, too, come with no objections to brethren, lest there be God’s instruction. I want to give in any of you an evil heart of unbelief you the location of that river. And he call on the name of the LORD his God showed me a pure river of water of in departing from the living God. and wave his hand over the place and life, clear as crystal, proceeding from That is exactly the attitude and the heal the leprosy. the throne of God and of the Lamb. In mannerism of the natural man. And The salvation man imagines is one of the middle of its street, and on either that was exactly the problem with pomp and ceremony where he is the side of the river, was the tree of life, Naaman. He was astray in his heart one to be honored. He thinks of God which bore twelve fruits, each tree and did not know God’s ways with as an errant husband, standing at the yielding its fruit every month. The sinners. But though God justly de- door with roses in his hand, trying to leaves of the tree were for the healing stroys a generation of rebels, we will get back into the good graces of the of the nations. And there shall be no see that an elect rebel is always res- spouse. more curse, but the throne of God and cued from his rebellious course and of the Lamb shall be in it, and His ser- his rash thoughts. Naaman would have been a good faith-healer in our day. He would have vants shall serve Him. They shall see We should all be humble before God. had all the proper moves and known His face, and His name shall be on Adam was, but sin has taken us from just what to do to impress the audi- their foreheads (Rev. 22:1-4). the path of the upright. In sin, we ence. Jerusalem was the holy city, and to its twist and wind through a wilderness, rivers Naaman must go. We cannot, a desolate land, and generation after In verse 12 Naaman states that the dare not, be like Naaman who turned generation dies, as no one can fi nd his rivers of Damascus, the Abanah and and went away in a rage rather than own way out. Man has lost his way. the Pharpar, are better than all the waters in Israel. Could not he wash obey and be healed. We must go to the The next phrase in verse 11 is so in them and be clean? Those rivers pure river of life proceeding from the graphic. Naaman went away in his throne of God and of the Lamb. Ω Page 12 May 2010 Issue 167 Reisinger—Continued from page 4 ark. To touch the ark when there was rangement of the tabernacle and its inches high (a cubit and a half) and no blood on the mercy seat (covering system of sacrifi ce did not include a 27 inches wide (a cubit and a half), that sin) was to be exposed to the just welcome mat, but instead had a big overlaid with gold. A cubit is about wrath of God. This would explain sign that read, “Don’t even touch this, 18 inches. It had four gold rings, one why God struck Uzzah dead for mere- or you are dead.” The system based at each corner. Two long staves, or ly attempting to steady the ark for fear on blood gave a temporary reprieve poles, were overlaid with gold and it might fall off the cart. Whether or and a sure promise of full future help, put through the rings. These poles not this explanation is correct, we do but the religion of the tabernacle was, made it possible to pick up and carry know that the presence of God was in “Stay away! God is holy, and you are the ark without touching it. Once the the Most Holy Place before the mercy sinful.” seat, and that was the only place that Israelites had built the ark and Moses The entire priestly ministry under the God would meet with man. The high had placed the tablets of the covenant old covenant revolved around the ten priest, Aaron, as Israel’s representa- (the Ten Commandments) inside, it words in the ark of the covenant. The tive, on the Day of Atonement, went was forbidden for anyone to even message of those covenant terms was, 5 into the presence of God and sprin- touch the ark. The ark was the holi- “Obey or perish, do or die.” est piece of furniture ever built, but it kled the mercy seat with blood. There was not holy in itself, but (1) because is no reference in Scripture to anyone When the Israelites fi nished building of what was stored in it, namely, the being commanded to open the ark and and setting up the tabernacle, God Ten Commandments, or the words of to bring out the Ten Commandments moved into it. the covenant, and (2) because of its lid to be read. And he [Moses] reared up the court or “mercy seat.” The heart of Israel’s Exodus 40:1-3 records the completion round about the tabernacle and the al- worship system was the ritual that and erection of the tabernacle. tar, and set up the hanging of the court took place in the Most Holy Place on gate. So Moses fi nished the work. Then the Day of Atonement when the high And the LORD spake unto Moses, say- a cloud covered the tent of the congre- priest sprinkled blood on the mercy ing, On the fi rst day of the fi rst month gation, and the glory of the LORD fi lled seat or lid of the ark. shalt thou set up the tabernacle of the the tabernacle. And Moses was not able tent of the congregation. And thou shalt to enter into the tent of the congrega- Exodus 25:17-22 describes the mercy put therein the ark of the testimony, and tion, because the cloud abode thereon, seat. cover the ark with the veil. and the glory of the LORD fi lled the tab- ernacle. And when the cloud was taken And thou shalt make a mercy seat of The NIV translates the end of these up from over the tabernacle, the chil- pure gold…And thou shalt make two verses as, “Shield the ark with a cur- dren of Israel went onward in all their cherubims of gold…in the two ends of tain.” It is important to realize that the journeys: But if the cloud were not tak- the mercy seat…And thou shalt put the veil not only closed off sinful human en up, then they journeyed not till the mercy seat above upon the ark; and in beings from the Most Holy Place, day that it was taken up. For the cloud the ark thou shalt put the testimony that but it also closed God in. A holy God of the LORD was upon the tabernacle by I shall give thee. And there I will meet could not behold a sinful human with- day, and fi re was on it by night, in the with thee, and I will commune with sight of all the house of Israel, through- thee… (emphasis added) out destroying him, thus the necessity of an intercessor as represented by out all their journeys. (Exod. 40:33-38, The mercy seat is important because the mercy seat. For a guilty sinner to emphasis added) it was the one place where God would see God would mean death, just as The “glory of the Lord” is his im- meet with humanity. This meeting touching the ark would mean death. mediate presence. Consider how this would happen only after the high God would meet sinful humans only concept reveals that God was moving priest had sprinkled the mercy seat at the place where there was a blood closer to humanity. with blood. It has been suggested sacrifi ce and a mediator. A sinful 1. The fi rst appearance of the “glory that the reason no one was allowed person could not behold a holy God of God” was on top of Mount Sinai to touch the ark of the covenant was without terror, and a holy God could (Exod. 16:10 and 24:17). The glory of its contents. To touch the ark would not behold a guilty sinner without just God appeared as devouring fi re. be tantamount to coming into direct wrath. We do not emphasize enough contact with the anger of God against that the religion of Judaism was not a 2. In the tabernacle (Exod. 40: 34), sin as symbolized by the items in the religion of “come into the Most Holy God came closer. When the tabernacle 5 See 2 Sam. 6:6, 7 where God killed Place and meet with God without was fi nished, the glory of the Lord Uzzah for merely touching the ark, and 1 fear.” It was “stay away from God for fi lled the Most Holy Place to show Sam. 4-6 where the Philistines suffered fear of death.” Figuratively, the ar- that God now was dwelling, literally after they captured the ark. Issue 167 May 2010 Page 13 and visibly, among his people. shall behold him.”7 second goat was then taken out into the wilderness and deliberately lost 3. The glory of the Lord departed The Day of Atonement was the high- (22). The two goats together depict from Israel when the Philistines de- light of Israel’s system of worship. It two facets of sacrifi ce: (1) the doctrine feated Israel and took the ark (1 Sam. was the one day of the year when the of propitiation, offering a sacrifi ce 4:21, 22). high priest went into the Most Holy that satisfi es God’s holiness and turns Place and offered a sacrifi ce to God 4. In the incarnation, the glory of God away his wrath, and (2) the truth of on behalf of the nation of Israel. The in the person of our Lord came very expiation, the blotting out of all of our ritual centered on the ark of the cov- sin. Christ not only paid for the sins of enant. Let his people with his giving of himself us briefl y on the cross (the fi rst goat, propitia- go over the tion); he buried the sins of his people events of in the deepest sea and will remember that day as those sins against his people no more they are (the second goat, expiation). described in Leviti- Someone may wonder what the Day of cus 16. Atonement has to do with the impor- tance of the Ten Commandments. The The day documents housed in the ark (the Ten started Commandments) furnished the evi- with Aaron dence of the Israelites’ sin—their un- taking a cleanness, wickedness, and rebellion bath (v. 4). (Lev. 16:16, 21) — that made the Day He then put of Atonement necessary. Two things on special are signifi cant about the covenant clothing terms: fi rst, the covenant document that he in the ark, the Ten Commandments, wore only demanded perfect obedience upon on the Day pain of death. No son of Adam could close. He chose to become fl esh and of Atonement. He offered blood from bring a holy sinless life and present it to dwell among us, not in a cloud, a sacrifi ced animal for himself and before God. All the Israelites, without but in skin and bones—as a human family and also to cleanse the Most exception, disobeyed the covenant (Matt. 1:23). “Emmanuel…God with Holy Place (vv. 3, 6, 11, 14). Then he terms; therefore, all were guilty and us” is the message. We see the glory presented to the Lord two goats that under the righteous sentence of death. of God in the face of Jesus Christ, had been selected from the communi- Second, once the covenant terms were but God is still veiled. He is veiled in ty (vv. 5, 7). The highlight of the day broken, a sacrifi ce was needed that fl esh—“Veiled in fl esh, the Godhead was the treatment of these two goats. could pay for sin and clothe Israel in see”—as Wesley put it.6 Aaron cast a lot to designate one goat righteousness. Neither Aaron, nor any as the scapegoat and the other as 5. The gift of the Holy Spirit to in- other son of Adam, could bring such a “the Lord’s goat” (8). This goat (the dwell every believer is an even more sacrifi ce. The blood of bulls and goats Lord’s) was slain for a sin offering for intimate presence of the glory of God certainly could not accomplish such a the community and its blood caught (2 Cor. 3:17, 18). God now dwells not task. As long as that covenant in the in a basin. Aaron sprinkled this blood just among us but literally dwells in ark was in force, that is, until its terms “before the mercy seat and on the us individually and corporately. were fully met, the ark remained mercy seat” (15). In retrospect, we closed and the veil separating God 6. One day there will be a full and see that this depicted the propitiatory and the Israelites remained in place. fi nal revelation of the glory of God— work of Christ’s penal death. Aaron The moment Messiah offered himself “… we shall be like him for we shall then laid his hands on the head of the as a sinless substitute, thus fulfi lling see him as he is” (1 John 3:2b). As second goat and confessed the sin of every jot and tittle of the Mosaic cov- the hymn writer said, “Face to face, I Israel (21). This symbolically laid the enant and also paying for all the sins sins just paid for in the blood of the against it, the veil was rent from top fi rst goat onto the second goat. The 6 Charles Wesley, “Hark! The Herald to bottom signifying that a “new and Angels Sing.” 1739. 7 Carrie E. Breck, 1855-1934. Reisinger—Continued on page 14 Page 14 May 2010 Issue 167 Reisinger—Continued from page 13 phrase not found in God’s Holy Word. Commandments. The result is that a living” way into God’s presence was It is assumed, but not established, non-biblical term has, by tradition, open for sinners. It further signifi ed and for authority, appeals to acquired the authority of Scripture. commonality— “commonly called”] that there was no longer a need for an When I read that the Ten Command- ark to hide the reminders of Israel’s 2. This law, after his fall, continued ments are “commonly called moral,” sinful failures. The mercy seat had to be a perfect rule of righteousness; I want to shout, “By whom are those been sprinkled once and for all with and, as such, was delivered by commandments called ‘moral’?” They the blood of the Lamb slain from be- God upon Mount Sinai in ten are not called that by any prophet in commandments, and written in two fore the foundation of the world, even the Old Testament and likewise they tables… [JGR: This equates the Ten are not called that by any writer in Christ Jesus. There was no further Commandments with the supposed the New Testament. The Ten Com- need for the items in the ark: God no covenant of works given to Adam] longer would bring to remembrance mandments are called the moral law the sins of his people. 3. Besides this law, commonly called of God only by the people who accept moral, God was pleased to give to the the Westminster Confession (and those The glorious message is this: the people of Israel, as a church under age, Confessions derived from it) as hav- ceremonial laws… terms of the covenant, the Ten Com- ing equal authority with Scripture. mandments, have been met! The 4. To them also, as a body politic, he These people clearly understand their Law is perfectly satisfi ed! gave sundry judicial laws… Confession, but fail as clearly to un- Earlier I mentioned that some theo- 5. The moral law doth forever bind derstand the Scripture. If you examine logians describe the Ten Command- all… all of the proof texts used to prove the ments as the unchanging moral law of Confession’s assertion concerning the A simplifi ed version of the argument God, even though this concept does moral law, you will notice there is not looks like this: not derive from any texts. The authors a single text that states or implies in of the Bible nowhere refer, explicitly Premise One: Prior to the fall, any way what the Confession states. or implicitly, to a “moral law of God.” Adam was under a covenant of We can be certain that if there were Some theologians divide the Law giv- works (WCF point #1). such a text, the authors would have in- en to Moses into three lists or codes: Premise Two: That covenant con- cluded it. They provide none because namely the moral code (the Ten Com- tained God’s moral law: a perfect none exists! mandments), the ceremonial code, rule of righteousness (WCF points I have often posed the following ques- and the civil or judicial code. They #2 and #3). tions to those who are reluctant to then do away with the ceremonial and Premise Three: That covenant with accept the Ten Commandments as the civil code under the new covenant document of the old covenant: but insist that the moral code is trans- the moral law remained in effect covenantal and is thus still in force. in spite of the fall and eventually “How many sermons have you ever The authority for this position is the came to the Israelites as the Ten heard that referred to the Ten Com- presupposition of the existence of a Commandments (WCF point # 2). mandments as ‘the tables of the cov- moral law of God, the details of which Minor Premise: The nature of enant’ or ‘the words of the covenant’? were contained in a covenant of works moral law makes it binding on all If none at all, why not?” made with Adam before the fall. This (WCF point #5). “How about the word testimony to presupposition houses the two prem- describe Ten Commandments? That ises required for a syllogism, which Conclusion: The Ten Command- ments are binding on all people in word is used to refer to the Ten Com- is the form of a logical argument. A mandments more than all of the other syllogism requires at least two prem- all ages (implied, but not stated in WCF point #5) synonyms put together. Why is it ises, A and B, both of which being signifi cant that Scripture says, ‘Moses true, necessitate a conclusion, C, that The authors of the Confession arbi- came down from Mount Sinai with is also true. Here is the syllogistic trarily designate the Ten Command- the two tables of testimony in his “proof” from the Westminster Confes- ments as the “commonly called moral hand’ (Exod. 34:29) instead of saying sion of Faith, Chapter 19, establishing law,” and throughout the rest of the ‘with the two tables of the Ten Com- that the moral law remains in effect Confession, and in all theological dis- mandments in his hand’? ” regardless of the passing of time. cussion, use the phrase moral law to mean the Ten Commandments. The The answer to the second question is 1. God gave to Adam a law, as simple: The biblical author in Exodus a covenant of works… [JGR: theological term, the moral law, has viewed the Ten Commandments as Interestingly, covenant of works is a become coterminous with the Ten Issue 167 May 2010 Page 15 the covenant terms that established Israel’s nationhood and would furnish the grounds or the “testimony” for Three Men God’s blessing or curse. John G. Reisinger Theologians and their followers who hear the words Ten Commandments and think moral law instead of cove- Imagine three men at the tomb of heart and give him life and faith.” In nant document do not think in biblical Lazarus. Lazarus is dead and lying a few moments Lazarus comes wob- terms, but in creedal terms. Personal in the tomb. One man is shouting into bling out of the tomb. godliness and extensive theological the tomb—“Lazarus, God loves you education notwithstanding, a person We call this man a preacher of sover- and wants to give you life. He can eign grace. will never understand the purpose and do this if you will only believe him. function of the Ten Commandments If you will only take the fi rst step in We ask this third man, “Did you not in the history of redemption as long as faith, God will bring you out of the realize that Lazarus was dead and he thinks of the words of the covenant tomb and will give you eternal life.” totally unable to either hear or be- written on the tables of the covenant We call men who teach this Armin- lieve.” The man replies, “Of course as the moral law. Such a person will ians. I knew that.” We then ask, “Then never understand the biblical doctrine what ever convinced you to peach to of law and grace as long as he thinks A second man is sitting on a rock him”? The man smiled and said, “I of the Ten Commandments as the with a contemptuous smile on his did not hope that my preaching could unchanging moral law. To be consis- face and writing a book showing why awaken Lazarus from his death nor tent, those who refer to the Ten Com- it is a waste of time to urge dead sin- did I believe Lazarus had a free will mandments as the moral law should ners to believe. This man does not that could enable him to repent and also call the storage box that housed believe in a universal offer of the gos- believe. My trust and hope was in the those commandments as the ark of the pel and strongly believes the fi rst man heavenly power of the Word of God moral law. is denying the sovereignty of God. that I am commanded to preach. I We call men who teach this hyper- am called to tell blind men to look to Christian theologians who view the Calvinists. Ten Commandments as unique and Christ. important form two camps. One camp A third man walks over to the tomb I do not tell them to ‘see’ but to ‘look.’ insists that the Ten Commandments and says, “Lazarus, Jesus Christ the A blind man can look and in looking are important because they are the Lord commands you to repent and he will be enabled to see. I tell deaf unchanging moral law of God. Those believe the Gospel.” Look to Christ men to hear. I know the Word of God who advance this claim have no bib- and you will be saved.” that I preach can pierce deaf ears, lical texts to support it. The second We hear the man breathing a prayer, enabling sinners to hear and believe. camp sees the Ten Commandments as “Blessed Holy Spirit open Lazarus’ The power is not in my preaching or the words of the covenant written on in Lazarus’ ability but in the words the tables of the covenant and housed that have life in them. in the ark of the covenant. Those who If a robber broke into my house and advance this claim have no short- I aimed a shotgun at him, he may age of biblical texts for support. At laugh and say, “I don’t believe the gun the end of the day, we ought to ask is loaded.” I don’t care if he believes ourselves which methodology better it or not, I know it is loaded; Just so exemplifi es the high regard for Scrip- the Word of God. Sinners may say, “I ture that both camps affi rm. Ω don’t believe the Bible.” That does not matter, we know it is the Word of God and it is the power of God unto sal- vation. We will tell dead sinners, no matter how badly they stink in their sin, “Believe,” and some, by grace (Acts 18:27) will believe. Ω Check your label for expiration. SOVEREIGN GRACE NEW COVENANT MINISTRIES This is Issue 167. Please renew NON-PROFIT 5317 WYE CREEK DRIVE your subscription promptly. ORGANIZATION FREDERICK, MARYLAND 21703-6938 U.S. POSTAGE PAID PERMIT NO. 45 FORWARDING SERVICE REQUESTED FREDERICK, MD 21701

Simon Peter said to them, “I am going Sea of Tiberias as the world of enter- fi shing.” They said to him, “We will go Fishing tainment and those fi shermen as lost with you.” They went out and got into souls seeking fi sh to eat and fi nd satis- the boat, but that night they caught John G. Reisinger faction. They spent their money, time nothing. Just as day was breaking, Je- and effort but constantly come up sus stood on the shore; yet the disciples empty handed. I would like to stand did not know that it was Jesus. Jesus come close to acting as our Lord does. outside every house of sin and say to said to them, “Children, do you have Jesus knew they did not have any fi sh, any fi sh?” They answered him, “No.” those coming out, “Do you have any but he still asked them, “Have you John 21:3-5 fi sh? Were you successful in your any fi sh?” That is a fair and logical fi shing trip?” Likewise, I would like There is something both majestic and question. One does not spend a whole to ask every person who sold his soul something quite pathetic about this night struggling with big nets just for to go fi shing for hope and meaning in event. These cold, hungry, and empty- the exercise. It is clear that Peter’s “I the dollar pool, “Did you catch any handed fi shermen were the men our am going fi shing” idea was not such fi sh?” Lord had called to be his apostles. a hot idea. At least they went fi shing They were to be fi shers of men but at the wrong place. They were empty I wonder how many people will read here they were unsuccessfully fi sh- handed. They had literally wasted an this that forsook what they knew was ing for fi sh in the sea of Tiberias. Our entire night. The purpose of fi shing is the truth to fi nd a “more fulfi lling Lord had told them to wait at Jerusa- to catch fi sh. They had failed miser- life.” They said, “I am going fi shing” lem but impetuous Peter said, “I’m ably. instead of meeting with the believ- going fi shing” and the others said, ers. Let me honestly ask you, did you When I read this story I think of the “Good idea, we will go with catch any fi sh? If you did not you.” They spend a fruitless catch any fi sh, and we both night and had just called it know the answer to that, quits. As they returned to then its time to come near shore, they saw the resur- to the fi re that is already rected Lord. They soon dis- prepared for you. The fi sh is covered that he had made cooked, the bread is baked, breakfast for them and had and the gracious host is a fi re ready to warm them. saying, “Come and dine.” I believe there are some true Scripture does not tell us if children of God who are Jesus was smiling, straight- still fi shing in the wrong faced or stern looking. If sea. May our gracious Lord it was us, we would have lead you to honestly face probably have been grin- his question, “Did you ning, but then we don’t catch any fi sh?”