Tuesday, September 21, 2010

Covenant Theology is Historic Christianity

Much of the confusion that I see in the current theological discourse within the various Reformed branches of the Reformational churches pertains to an ignorance of historic covenant theology. By historic or classical covenant theology, I mean the bi-covenantal theology exhibited in, for instance, the Westminster Confession of Faith (but with a pedigree stretching back to Zurich and Geneva, and behind them on into the Patristic era) which fully appreciates the fundamental difference between God’s dealings with man pre- and post-Fall, and thus the vital distinction between God’s goodness and his grace. C.H. Spurgeon was right when he asserted: “The doctrine of the covenant lies at the root of all true theology. It has been said that he who well understand s the distinction between the covenant of works and the covenant of grace, is a master of divinity. I am persuaded that most of the mistakes which men make concerning the doctrines of Scripture, are based upon fundamental errors with regard to the covenant of law and of grace.”

The current popularity of sundry mono-covenantal approaches (that is, systems that deny the covenant of works/covenant of grace framework of biblical history, whether they are Barthian or Hoeksemanian or Schilderian) exists only because of a widespread lack of familiarity with the more robust historic Reformed tradition on this subject. Furthermore, a serious effort at historical theological reacquaintance with classical bi-covenantal Reformed theology would also prove to be a great boon to current Reformed-Lutheran dialogue on the relation of their law-grace hermeneutic to the Reformed covenant of works-covenant of grace hermeneutic of Pauline polemics.

Covenant theology is the Gospel set in the context of God’s eternal plan of communion with his people, and its historical outworking in the covenants of works and grace (as well as in the various progressive stages of the covenant of grace). It explains the meaning of the death of Christ in light of the fullness of the biblical teaching on the divine covenants, undergirds our understanding of the nature and use of the sacraments, and provides the fullest possible explanation of the grounds of our assurance. Put another way, covenant theology is the Bible’s way of explaining and deepening our understanding of: (1) the atonement [the meaning of the death of Christ]; (2) assurance [the basis of our confidence of communion with God and enjoyment of his promises]; (3) the sacraments [signs and seals of God’s covenant promises—what they are and how they work]; and (4) the continuity of redemptive history [the unified plan of God’s salvation]. Covenant theology is also an hermeneutic, an approach to understanding the Scripture—an approach that attempts to biblically explain the unity of biblical revelation.

Covenant theology is a blending of biblical and systematic theology. It is biblical theology in the sense that covenant theology recognizes that the Bible itself structures the progress of redemptive history through the succession of covenants. It is systematic theology in that it recognizes the covenants as a fundamental architectonic or organizing principle for the Bible’s theology. Thus it proceeds to integrate the biblical teaching about the federal headships of Adam and Christ, the covenantal nature of the incarnation and atonement, the continuities and discontinuities in the progress of redemptive history, the relation of the Jewish and Christian scriptures, law and gospel, into a coherent theological system.

Covenant theology is not a response to dispensationalism. It existed long before the rudiments of classical dispensationalism were brought together in the nineteenth century. Covenant theology is not sectarian, but an ecumenical Reformed approach to understanding the Bible, developed in the wake of the magisterial Reformation, but with roots stretching back to the earliest days of catholic Christianity and historically appreciated in all the various branches of the Reformed community (Baptist, Congregationalist, Presbyterian, Anglican, and Reformed). In light of this, J.I. Packer is surely right when he says “in modern Christendom covenant theology has been unjustly forgotten” (see his introduction to Witsius’ Economy of the Covenants (P&R).

Ligon Duncan

Saturday, September 11, 2010

What is Contentment?

I’ve been on the whine, lately. Feeling overwhelmed in the situation and barely casting a look at God and His promises. Then, the Lord in His patience and grace, brought the following sermon to my attention. It was written by William Plummer in the 19th century. Its called "What Is Contentment?" God blew me away with it. The following are highlights from it. If you want to read the whole thing along with other sermons on Contentment, here is the link to a PDF from Chapel Library http://www.chapellibrary.org/broadcaster/
When you get there, go to “Contentment” and download that.

WHAT IS CONTENTMENT?
William Plummer

….. We know better than we do. Seeing the right, we pursue the wrong. We smile at the folly or frown at the wickedness of discontent in others, and then follow their example.

But what is contentment? ……It is a disposition of mind in which we rest satisfied with the will of God respecting our temporal affairs—without hard thoughts or hard speeches concerning His allotments (or portions) and without any sinful desire for a change. It submissively receives what is given. It thankfully enjoys present mercies. It leaves the future in the hand of unerring wisdom. Nor is there anything in true contentment to make men satisfied with the world as a portion or as a permanent abode. The most contented person may long for the day when Christ shall call him home. He may, like Paul, be in a strait betwixt two, not knowing whether to desire to abide in the flesh for the sake of others or to depart and be with Christ, which is far better (Phi 1:23)…

We may form some correct idea of contentment by considering its opposites: of these, one of the most prominent is envy…..If thine eye is evil towards thy neighbor because God is good to him, it is proof that thou quarrelest with Providence…..And if God should give to one of His children more than He gives to you, has He not a right to do what He will with His own?

Contentment is also opposed to corroding care about our worldly condition..It is of the greatest importance to our peace and usefulness that we settle it in our minds that all fretting care about the things of this life is both a sin and a folly.

Contentment is opposed to covetousness……So says the Scripture, “Let your conversation”—your life, your behavior—“be without covetousness; and be content with such things as ye have” (Heb 13:5). “And having food and raiment let us be therewith content” (1Ti 6:8)…It is as impossible to remove the restlessness of a covetous mind by heaping wealth upon it, as [it is] to extinguish fire by pouring oil upon it. It is a great thing to learn that “a man’s life consisteth not in the abundance of the things which he possesseth” (Luk 12:15). So that “If a man is not content in the state he is in, he will not be content in any state he would be in”…“Take heed, and beware of covetousness” (Luk 12:15).

Contentment is also the opposite of pride. “Humility is the mother of contentment…They that deserve nothing should be content with anything.” When we become lifted up with pride and think we deserve something good at God’s hands, it is impossible to satisfy us. But with the lowly is wisdom, quietness, gentleness, contentment. He who expects nothing because he deserves nothing is sure to be satisfied with the treatment he receives at God’s hands. So that “a little that a righteous man hath is better than the riches of many wicked” (Psa 37:16). For “the wicked, through the pride of his countenance, will not seek after God” (Psa 10:4). ……Pride and contentment do not go together.

Neither do contentment and ambition at all agree…..If a wise man cannot bring his condition to his mind, he will honestly endeavor to bring his mind to his condition. But the ambitious will not do this. He will be content with nothing gained because each elevation widens his horizon and gives him a view of something else that he greatly longs for, so he is tossed from vanity to vanity, a stranger to solid peace. Art thou ambitious? Then thou art thine own tormentor.

Contentment is opposed to murmurings and repinings against God’s providence and dwells with her sisters gratitude, submission, and resignation…..

Contentment is also opposed to distrust of God and to despondency respecting the orderings of His providence. Instead of waiting on the Lord and relying on Him for strength of heart, how many forebode ill from all that occurs to them or is anticipated by them. They have little if any cheerfulness. Their souls are never as Mount Zion, “which cannot be removed, but abideth for ever” (Psa 125:1)…True contentment…will settle, confirm, and establish the soul…

Contentment is a most reasonable duty. It is best that your will should not control your affairs. Your health, ease, success, wealth, reputation, and enjoyment deeply concern you: but are you fit to direct respecting them? If God should give you your way, how much would satisfy you? Would not your desires soon be drowned in cares, crimes, and sorrows? Is it best for you to have uninterrupted health? Without some bodily pain, you might forget that you were mortal! ……..Make not your lot worse by sinful repinings.15

You have not shown wisdom sufficient to direct any of your own affairs. It is a mercy to us all that “it is not in man that walketh to direct his steps” (Jer 10:23). Human knowledge is ignorance, human prudence folly, human strength weakness, human virtue a slender reed. God may cross you without doing you any injustice. Your will is the will of a sinner. Sometimes God has tried you by gratifying your desires for something new, something different. The result generally has not been favorable: “I gave thee a king in mine anger, and took him away in my wrath” (Hos 13:11). …..Good Hezekiah greatly desired life, and God gave him fifteen years more. But in that time, he greatly erred and left a sad blot on his name. A man may live too long for his own peace, honor, or usefulness. Your wishes are not always wise. A child was sick. His mother was almost frantic. She fasted, she fainted, she wept, she screamed. God restored her boy to health, and at manhood he committed felony, was arrested, imprisoned, convicted, executed, and broke her heart. How much less would she have suffered had he died in childhood? Your views are liable to be full of error.

But God is fit to govern you and all things. He knows what is best for you, how much you can bear, and when a smile or a stroke will do you most good. His grace is great and so are His truth, power, and wisdom…….. For He hath said, “I will never leave thee, nor forsake thee” (Heb 13:5). What a promise! What a promise!

Learn, in whatever state you are, therewith to be content (Phi 4:11). “You are the borrower, not the owner” of created comfort. Suppress the first risings of ambition, covetousness, self-will, restlessness, and the spirit of murmuring. Rest quietly in God. The future will bring a full explanation of the present. Treasure up in your heart the blessed promises of God.

Incessantly ask the Lord to increase your faith. Diligently perform all known duties, especially relative duties. “Be of good courage, and he shall strengthen thine heart” (Psa 27:14). Say not, “God hath forgotten, or is as a stranger that tarrieth for a night.” Resist all unworthy thoughts of your Savior and heavenly Father. Stand in your lot, and leave results with Him Who governs all things “after the counsel of his own will” (Eph 1:11). So shall you walk safely, and light shall be your burden; and soon the Almighty shall call you to Himself, and “the days of thy mourning shall be ended” (Isa 60:20). But until that day of joy shall come, rest in the Lord, and wait patiently for Him, remembering that “we brought nothing into this world, and it is certain we can carry nothing out” (1Ti 6:7).