The Mystery of Christ: His Covenant & His Kingdom by Samuel Renihan (review part 3)

Founders Press, 2019, 217pp

See here for part 1 and part 2 of this review series. 

Constructive appraisal 

In The Mystery of Christ: His Covenant and His Kingdom, Samuel Renihan has admirably traced the grand plot line of the Bible in covenantal/kingdom terms. He has done justice both to the continuity and discontinuity of old and new covenants, as the mystery of Christ is progressively revealed. While the  writer draws on the riches of the Particular Baptist theological tradition, this is a fresh study in its own right and yields many valuable insights. That the Davidic kings were in effect the federal heads of the Mosaic covenant is one. The author admirably highlights the eschatological dimensions of Christ's covenant and kingdom. 

His characterisation of the Abrahamic and Mosaic covenants as 'covenants of works' is not quite so convincing. Renihan certainly does not take the Meredith Kline view that Sinai was a republication of the Adamic covenant of works based on strict merit (p. 111). But in some sense he holds that the Old Covenant operated as a covenant works, as least as far as appropriating the blessings of life in the Promised Land were concerned. 

If, however, threats of chastening judgement and promises of reward for obedient faithfulness constitute a covenant of works, then the New Covenant could arguably be construed as such. In the New Covenant the covenant of grace comes into its own, yet God's judgements upon Israel are taken as a warning to the church (1 Corinthians 10). Christians may also appropriate Old Testament promises of reward, but stripped of their shadowy form and seen in the light of eternity (Matthew 25:14-30, Ephesians 6:2-3). Note the many threats and promises in the Letters to the Churches in Revelation 2-3. To be clear, under both Old and New covenants, rewards were dispensed graciously by the Lord, rather than earned or merited. 

If the Abrahamic and Mosaic covenants were not covenants of works and neither can they be identified with the Covenant of Grace, what are they? Renihan is nearer the mark when he says, 'There is no covenant prior to Christ that reveals His covenant as directly as the Abrahamic Covenant does. The unilateral free gift of the earthly typical promises most clearly demonstrates the unilateral and free gift of the heavenly antitypical promises to the elect.' (p. 100). Further, he writes that 'the covenant of circumcision [made with Abraham] was a covenant of guardianship. It is a covenant that constitutes Abraham's descendants the womb of the Messiah.' (p. 101). 

The giving of the law at Sinai did not compromise the gracious character of the Abrahamic covenant, as Paul makes clear in Galatians 3:15-29. The law functioned as a guardian until Christ came. It 'increased the trespass' (Romans 5:20) by exposing the sinfulness of sin that those who were under the law might seek the righteousness of God by faith in Christ (Romans 10:3-4). 

The Abrahamic and Mosaic covenants were not recognisably covenants of works. They were 'covenants of promise'. Through their shadowy types and figures they spoke of the promised Messiah who would be born of Abraham's line. 'They are Israelites, to them belong the adoption, the glory, the covenants... and from their race, according to the flesh, is the Christ, who is God over all, blessed forever.' (Romans 9:4-5). 

This criticism should not detract from the work as a whole. For too long Paedobaptists have cornered the market in covenant theology, while Reformed or Grace Baptists have lagged behind. Renihan's title is an important contribution to covenant theology from a Baptist standpoint.  That said, readers will not find heated polemic here. The author makes his case in a gracious and winsome way, insightfully handling the text of Scripture and ensuring that doctrine leads to doxology before the glorious mystery of Christ. 

I am most grateful to Founders Press for sending me a complimentary review copy of this book. I would urge them to make it available more widely, as importing the title from the USA is prohibitively expensive for readers in the United Kingdom.  

Glen Scrivener interviews Tom Holland: How Christianity Gained Dominion

I enjoyed Glen Scrivener's interview with Tom Holland when we saw it on Sunday evening, although much of the ground they covered was familiar to anyone who had read Dominion: The Making of the Western Mind, or watched other conversations with the author.

Holland's rehearsal of the argument advanced in Dominion was interesting enough. His thesis being that enlightened liberalism owes more to its Christian heritage than is often admitted. Ideas of equality, universal human rights and secularism didn't just spring from nowhere. They are rooted in the Bible and Christian theology. 

It was also fascinating to hear Holland commenting on how his book on the origins of Islam, In the Shadow of the Sword was received rather differently in the Muslim world to Christian reaction to Dominion. The author received death threats for subjecting origin myths of Islam to historical scrutiny. Christians have by and large welcomed Dominion, giving it warm reviews. Certainly no death threats. Tellingly, secular humanists have been most critical of this work because it shatters their origin myth that the Enlightenment rejected everything based on Christian superstition in order to usher in a new age of reason. Not quite. 

One of the key features of Dominion is Holland's ability to spot where a moral position that is so common in the West that it might seem like part of the natural order of things, is in fact rooted in Christianity. Take a concern for the poor and disadvantaged, for example. That concern lies at the heart of Black Lives Matter, however much the movement might disavow the Bible in favour of Marxism. As Holland points out, however, BLM and other identitarian causes have failed to take on board the Christian doctrine of original sin that chastens our claim to moral superiority. Hence the shrill denunciation of anyone who has the temerity not to 'take the knee', even if they are black. Go woke, go Pelagian.

Towards the end of the interview Scrivener asked Holland where he was when it came to a personal commitment to faith in Christ. He acknowledged that he had lost his faith in liberalism as a system of universal values supposedly derived from pure reason. But his comments on believing in and following Jesus were rather opaque. Holland spoke of 'surrendering to the story' of the Bible, irrespective of whether that story is grounded in history. He was willing to take that existential leap of faith because the Christian story offers him a compelling moral and spiritual vision.

Scrivener doesn't press Holland on this, even though the Christian faith is based on the great historical claim that Jesus rose from the dead. If that isn't true, 'we are of all men to be pitied', as Paul put it. Reflecting further on why he has not yet made a personal commitment to Christ, the historian commented that he was not impressed by the pronouncements of church leaders during the pandemic. To him their message was one of health and safety, not heaven and hell. Disappointingly, they seemed to make little attempt to draw upon centuries of theological reflection on plagues and pestilence to help us discern what God might be saying to us in these Covid-stricken days.

He may have a point, although at least some of us have been trying to apply the message of God's Word to men and women living in darkness and the shadow of death. It turns out that Holland has been playing cricket over the summer, rather than attending church, where he might have heard the urgent call to repent and believe the gospel. 

In Dominion Holland demonstrated that the 'Christian Revolution' transformed Western society in ways that we do not always appreciate. But Christianity is not primarily an agent of cultural change. It proclaims the way of salvation through faith in Jesus who died for our sins that we might be put right with God and rose from the dead to give us the hope of everlasting life. 'Cultural Christianity' wants some of the societal and existential benefits of the faith, but resists Jesus' costly call to 'follow me'. It's just not cricket. 

Here's the interview: 

'Anxiety: A Mirror of the Heart' an online interview with Catherine Haddow

With a new national lockdown for England in place, many people are feeling anxious and fearful. On Sunday 15 November at 6.00pm I will be conducting an online interview with Chartered Psychologist Catherine Haddow. The focus of the conversation will be ‘Anxiety: A Mirror of the Heart’. In her books Emotions: Mirrors of the Heart and Jars of Clay: Peace for the Anxious Soul, Catherine has sought to show how faith in the Lord Jesus Christ can help to calm our anxious souls and give us peace. The interview will be livestreamed on the Providence Baptist Church Facebook page then made available for viewing later.

Systematic Theology by Robert Letham

Crossway, 2019, 1072pp.

For many years Systematic Theology by Louis Berkhof was the standard text in the field of Reformed systematics. More recent publications were conspicuous by their absence. That is no longer the case. A welcome fruit of the resurgence of the Reformed faith in the mid 20th century has been the production of a number of fresh works of systematic theology in recent years. Among them are Robert L. Reymond's A New Systematic Theology of the Christian Faith and Michael Horton's The Christian Faith: A Systematic Theology for Pilgrims on the Way. Herman Bavinck's magisterial four volume Reformed Dogmatics  has also been published in English translation, but, as the title suggests they are works of dogmatic, rather than systematic theology. 

The traditional approach of systematic theology as exemplified by Charles Hodge and Louis Berkhof has been called into question by Kevin J. Vanhoozer. In his The Drama of Doctrine: A Canonical Linguistic Approach to Christian Theology, Vanhoozer argued that doctrine should be reconfigured in terms of the great drama of redeeming grace. The purpose of doctrine is to enable the people of God to play their roles in the theodrama. Michael Horton takes this into account in his The Christian Faith, but Letham adopts a more traditional approach to systematic theology. While he acknowledges the insights to be had from speech-act theory 'theodrama' isn't the organising principle here. 

Systematic theology is an attempt at setting out the key doctrines of the Christian faith in logical order as an interconnected whole. Logically speaking the doctrine of God is the most important of all, which is where Letham beings, rather than with the doctrine of Scripture. After discussing the Revelation of God, Letham devotes three chapters to the Trinity before giving attention to the divine attributes. The work as a whole is thoroughgoingly trinitarian. It is the one God who is Father, Son and Holy Spirit whose sovereign will is done in creation, providence and redemption.

Perhaps surprisingly the writer does not engage at length with the controversy over the eternal submission of the Son to the Father. He none the less makes it clear that while there is an order of persons in the Trinity, the divine will is a property of God’s being shared equally by the Father, Son and Holy Spirit. Talk of the Son eternally submitting his own will to the Father’s is therefore misplaced. Letham takes issue with the ‘Covenant of Redemption’ which he sees as having subordinationist overtones, preferring to speak of the Divine Counsel of the Trinity.

In line with his sovereign plan God created the material world and declared it very good. Letham helpfully underlines the value of value of the material realm throughout his work. This is affirmed in that the Son of God took human nature into union with his divine person at the incarnation. As the God-Man, Jesus came not just to save our souls, but to rescue the created order from sin and its effects. The believer looks forward to partaking of the divine nature at resurrection of the body, and the life of the world to come. The chapters on the incarnation are  models of biblical insight, compressed historical study and critical interaction with contemporary trends in Christology. 

This is a work of covenant theology. The writer points out that God has always and under every covenant administration dealt with human beings in the basis of grace regulated by law. The Adamic covenant did not offer life on the basis of strict merit, but a 'voluntary condescension on God's part in terms of a covenant'. The Mosiac covenant was not a republication of the Adamic covenant of works, but a further continuation of the Abrahamic covenant. The author sees the Abrahamic/Moasic/Davidic covenants as administrations of the overarching covenant of grace. Reformed Baptists would counter that the old covenant dispensations were not in fact administrations of the covenant of grace, but shadowy anticipations of the covenant of grace what was enacted by Jesus, the Mediator of a new and better covenant. A distinction needs to be maintained between covenant of grace promised in the Old Testament period and promulgated in the New, Ephesians 2:12, Hebrews 9:15-22. 

The work of Christ is discussed under the headings of his ministry as prophet, priest and king, although his prophetic work receives scant attention. The theologian gives full coverage to the different aspects of Christ's atoning work as our great high priest. Penal substitution and definite atonement are defended ably and biblically. Jesus' ascension into heaven and reign are discussed as attention is given to our Lord's kingly role. In common with many systematic theologies the resurrection of Jesus from the dead is not given the place it deserves in treating the saving work of Christ. As Richard B. Gaffin Jr argues in his Resurrection and Redemption: A Sudy in Paul's Soteriology, P&R, the resurrection of Jesus is central to the basic structure of Paul's doctrine of salvation. Although. to be fair, Letham's chapters on eschatology towards the end of the book make up for the lacuna here. 

Over and against the individualistic tendencies of the West, the author discusses the application of salvation and the Christian life under the heading, ‘The Spirit of God and the People of God’, with a strong emphasis on the church. The various features of salvation are rooted in the believer’s union with Christ. The value of the Lord's Supper and Baptism are underlined. Having said that, Reformed Baptists will not find themselves in agreement with some aspects of the theologian’s treatment of baptism and church membership. Baptist understandings are sometimes airily dismissed rather than given due consideration as a legitimate line of thought within the Reformed tradition. 

The chapters in Part 8, 'The Ultimate Purposes of God' offer a magnificent vision of the Christian hope. Letham understands Romans 9-11 to teach that there will be a widespread turning to Christ on the part of Jewish people before the Lord returns. That will give a massive stimulus to world mission. A great multitude that no man can number will be saved from every tribe, tongue and nation. There is a sobering chapter Hell as a Place of Eternal Conscious Punishment, but the hope of the believer in terms of resurrection of the body and everlasting life in the new creation are to the fore. 

Letham writes with clarity, precision and occasionally, humour. His handling of biblical materials is insightful. He traces the historical development of key doctrines in such a way as to cast fresh light on the Word of God. While irenic in tone and catholic spirited, Letham does not shy away from controversy, engaging amongst others with Karl Barth, proponents of feminist thought, and New Covenant Theologians. 

The work is shot through with a spirit of devotion and doxology as the author directs the thoughts of his readers to our glorious triune God, his sovereign decrees and mighty acts. His Systematic Theology deserves to be the 'new Berkhof', but better. All we need now is a full work of contemporary systematic theology written from a Reformed Baptist standpoint. 'Who will go for us?' 

* Reviewed for the Banner of Truth Magazine. A shorter version of this review can be found in the November edition. 

Plague Journal 2: Week 1

In the original series of Plague Journals, I described church life in lockdown from March to June. I was looking forward to not having to do a #2. I suppose no one's forcing me, not even the government's guidance for lockdown in England from 5 November. But here we go again.

We weren't at all prepared for the previous lockdown. I had never done a livestream service, or even a video recorded one for that matter. I just used to turn up to lead a service in a church building, someone would see to the audio recording for the website, and that was it. Quaint, eh?

Last time around I had to get to grips with Facebook Live, YouTube recordings and then livestreaming Zoom meetings. It was sometimes a bit frustrating and occasionally rather messy, but we got there in the end. You would never call our efforts slick, but it was a case of better online than nothing when we weren't able to meet in person.

The Ebenezer congregation started meeting for our afternoon service at the Chapel in early August. At Providence we've had building works to contend with, as well as a global pandemic. We've been meeting on Sunday mornings in rented Halls since around mid-September.  

As well as each fellowship's gathered services on Sundays, we've have a mixture of Zoom and Facebook Live services on Sunday evenings. Our Wednesday evening Prayer Time is on Zoom. Elements of the Zoom meetings are also livestreamed to Facebook. 

The good thing with Zoom is the immediacy of having people in the meetings as the Word of God is proclaimed. Plus the facility for open prayer and the streaming song videos for people to sing along to at home (when muted). And then when the 'service; has finished people can fix themselves a coffee at home and chat together, much like we used to do pre-Covid following our Sunday and Wednesday meetings. 

We were in Tier 1, where the lightest restrictions applied, until midnight on Wednesday at any rate. But even here following the guidance means informal interaction between members of the congregation after our services was severely limited. That's why we've been keen to maintain an opportunity for members of the congregation to hang out together via Zoom. 

That said, online meetings are no substitute for gathering together in person to worship the Lord. Not all of our people are able to Zoom. Some watch services as they are livestreamed on Facebook, or view a recording later. Others receive audio recordings on CD. Still, at least now we're set up for online meetings until we can gather again in early December, God-willing.

In Tier 1 we used to be able to call at people's homes for pastoral visits. The new lockdown guidance allows for individuals to meet with one other person who is not from their household in outdoor settings, which will give some scope for pastoral meet-ups. We managed to visit a number of older church members before Thursday, as meeting with them outside wouldn't be practical at this time of year. 

My views on the rights and wrongs of lockdown and the closure of places of worship can be ascertained from a email I wrote to our MP, Dr. Andrew Murrison and a follow-up email. 

Anyway, enough of that. Reading-wise I've almost finished The Care of Souls: Cultivating a Pastor's Heart by Harold L. Senkbeil. His Lutheran predilection for crucifixes, candles and an occasional puff of incense freaks me out a bit, but his emphasis on developing a pastor's heart that cares for for God's people and longs to see the lost won for Christ is a necessary one these days. As is his repeated point that our work must be bathed in prayer and carried out by means of word and sacrament in the power of the Spirit. One chapter to go. I'll post a review when I'm done. 

I'm sure that one of the problems with some of the high profile cases of pastoral abuse that have come to light recently is a wrong conception of pastoral ministry. We tend to lionise dynamic entrepreneurial leaders with brilliant communication gifts, like Mark Driscoll or Steve Timmis, rather than pastors who love and care for the flock, patiently tending to their spiritual needs. 

Back in September I gave a talk on 'Avoiding Pastoral Abuse' at our Bradford on Avon Ministers' Fraternal. I highlighted reports of abusive pastoral leadership at Crowded House, Sheffield. Safeguarding group thirtyone:eight have now published their Independent Learning Review so lessons can be learned more widely. A return to what Senkbeil calls 'the classical model of pastoral ministry' would certainly help.

I've just taken delivery of Jars of Clay:Peace for the Anxious Soul, by Catherine Haddow (10ofthose). I profited from her earlier work, Emotions: Mirrors of the Heart. With levels of anxiety heightened due to lockdown, I'd due to conduct an online interview on 15 November at 6.00pm with Catherine on 'Anxiety: A Mirror of the Heart', see  here for more info. I've already jotted down some questions for discussion and I'm hoping Jars of Clay will give me additional food for thought. 

You can catch earlier interviews with Jeremy Marshall on 'Faith Overcoming Fear' here and Stuart Burgess on 'Faith and Science' here. Yes, these are dark and uncertain days, where fear and frustration are all too evident, but the pandemic has also given us many fresh opportunities to speak of the light of Christ to those who are dwelling in darkness and the shadow of death. 

We had an enjoyable week off in N Devon last week and gathered for worship with the friends at Bradford on Avon Baptist Church on Sunday. We had an  encouraging day there, including taking the Lord's Supper for the first time in months. Meanwhile, the Lord was at work in the Providence congregation, who met in a rented hall in the morning. An older gentleman who one of our members had taken under his wing and brought along to services came to saving faith in Christ. We thank God for his grace to 'D' and pray that he may be the first of many who come to know the Lord in the months ahead. 

Westbury before lockdown

Westbury during lockdown

Follow up email to our MP on lockdown and church closure

Dear Dr Murrison, 

Although I note you did not abstain or vote against the government's lockdown legislation, as did some Conservative MPs, I am grateful to you for raising your concerns about the closure of places of worship. You are quoted as having said, 

"I am concerned about places of collective ​worship... I understand the logic behind proscribing those activities, but we have to treat the British public as adults and individuals with autonomy and agency. I respectfully disagree with the decisions that have been made on those fronts, and I hope very much, particularly if this sadly has to be continued beyond the beginning of December, that they are looked at again."

I hope indeed that the government will look again at this matter, which is currently subject to legal challenge.

It seems passing strange that Matt Hancock confirmed to the House that a person may travel overseas to end their life by assisted suicide (here), but people are forbidden to gather in a Covid secure church building for the worship of Almighty God. 

Best wishes, 

Guy Davies 

Ps. 

Had I seen the BBC report before I sent the email I would also have mentioned that according to the UK Statistics Authority, lockdown was based on dodgy data. It's disgraceful that businesses have been and places of worship have been forced to close and people deprived of their basic freedoms when the data presented painted an overly alarmist picture. 

Email sent to our MP on lockdown and the closure of places of worship

Dear Dr. Murrison,

Thanks for taking the time to interact with Westbury church leaders the other week. You may recall that I asked for your views on the possibility of another national lockdown and whether it was the government’s intention for churches to stay open over the autumn and winter period.

You said that you supported the three tier regional approach, where restrictions were commensurate with infection rates. We agreed that as Covid cases in the South West of England and elsewhere in the country were relatively low, a complete national lockdown was not merited and would have significant negative effects. Until Saturday evening that was also the policy advocated by government ministers.

The slides shown in Saturday evening’s press conference only served to confirm the regional disparity of Covid infection rates. According to figures quoted on the BBC News website Wiltshire had 98 cases per 100,000 in 21-27 October, compared with Manchester with 483 per 100,000. An England-wide lockdown from 5 November to 2 December will have a dire effect on the UK’s faltering economy, people’s mental health and non-Covid health needs.

In my opinion government should have persevered with a proportionate regional approach to combatting coronavirus.  Additional measures could have been imposed in areas where Tier 3 restrictions had not succeeded in bringing infections down, with extra financial support being given to affected areas.

Will you therefore consider voting against a second national lockdown when measures are discussed in Parliament this week?

The vast majority of places of worship have complied with the government’s Covid secure guidance since reopening in the summer. As far as I am aware no church in the UK has been identified as the source of a coronavirus outbreak. It makes little sense that the government has ordered the closure of places of worship for all but private prayer for the duration of the second lockdown period should one be imposed. 

Gathering for worship is an important aspect of the Christian faith. Online meetings are no substitute for in person meetings. At a time when many are anxious and fearful people the church has a message of comfort and hope through the death and resurrection of Jesus. Not everyone has access to the internet, so it is vital to the church’s mission that the doors of our places of worship remain open.

Will you consider supporting any move to amend the government’s lockdown legislation that will prevent the forced closure of church gatherings and other religious meetings?

Young people are least at risk from Covid-19, yet their life prospects have been disproportionately damaged by the pandemic, with school closures, lockdowns in University halls of residence and high rates of unemployment. Will you please seek to ensure that the government makes good on its promise to keep schools and universities open, and that more is done to improve the job prospects of the up and coming generation.

Thanks for all you do on behalf of your constituents. May the Lord guide the government and MPs as these matters are debated and voted upon in Parliament this week.

 Best wishes,

 Guy Davies 

Who’s in charge of this Covid-stricken world?

I don’t know about you, but I’m becoming weary of doom-laden Covid Press Conferences. The other week the Chief Scientific Advisor, Sir Patrick Vallance and the Chief Medical Officer, Professor Chris Whitty teamed up for a rather sombre double act. With the use of various slides they set out the prospect of a second spike in Coronavirus infections over the autumn/winter period. The following day a newspaper cartoon pictured the event. Vallance is shown saying, “If we look at the next slide...”. A frightening image is summoned of the Four Horsemen of the Apocalypse wreaking havoc.

The picture is borrowed from the Bible’s Book of Revelation. In Chapter 6 four horses and their riders are described. The white horse and its rider are a symbol of military conquest. The red horse and its rider signify war. The black horse and its rider are a picture of famine. Finally, a pale horse and its rider are seen, ‘And its rider’s name was Death and Hades followed him’. You can, perhaps, see where the cartoonist was coming from.

The hoofbeats of these Four Horsemen can be heard thundering throughout human history. They certainly seem to be on the move at the moment. Yet they are not pictured in the Bible to drive us to despair. Our political leaders may be struggling to get to grips with the pandemic, but that does not mean the world is running out of control. In Revelation chapters 4 & 5 the apostle John is given a vision of God’s throne room in heaven. He sees God place the responsibility for fulfilling his purposes into the hands of a Lamb who was slain and is now alive. This ‘Lamb’ is an image of Jesus.

The most basic confession of the Christian faith is, ‘Jesus Christ is Lord’. The throne room of the universe is not empty. He who shared our weakness in becoming man and dying for our sins has been exalted to God’s right hand in glory. The forces of death and destruction will not be allowed to prevail. There will be a new heavens and a new earth where ‘death shall be no more’. The believer is able to look to the future with hope because the Lamb is in the midst of the throne.  

The Mystery of Christ: His Covenant & His Kingdom by Samuel Renihan (review part 2)

Founders Press, 2019, 217pp

See here for part 1 and part 3 of this review series. 

The Kingdom of Christ

The Covenants of Redemption and Grace 

Christ came proclaiming the gospel of the kingdom and was himself the King who inaugurated God's saving reign. As with the earlier biblical kingdoms, covenants formed the legal basis upon which God dealt with man in the kingdom of God. Renihan gives attention to the Covenant of Redemption and the Covenant of Grace. The idea of the Covenant of Redemption is largely deduced from Isaiah's Servant Songs, where the Father and the Son make commitments to each other concerning the redemption of human beings from sin. The Holy Spirit is said to be 'everywhere present' in this covenant (p. 154), but he doesn't seem to be doing very much. This is a common feature in many accounts of the Covenant of Redemption, which tend to be bininatrian, rather than trinitarian in focus. The Spirit's role in this pre-temporal 'covenant' needs to be developed more fully. Partly for that reason Robert Letham prefers to speak of the eternal Trinitarian counsel, rather than a Covenant of Redemption, Systematic Theology, p. 431-438).  

According to Renihan the blessings of the Covenant of Redemption are bestowed upon sinners through the New Covenant of Grace. While the Covenant of Grace was disclosed in promissory form under the Old Covenant, it was not promulgated, or legally enacted until Christ had completed his mediatorial work, Hebrews 8:6, 9:11-15, 24-26. The types and shadows of the old then gave way to the substance of the new. The blessings of the New Covenant were detailed in Jeremiah 31:31-34 (see also Hebrews 8:8-13). These numerous blessings flow from union with Jesus Christ, the federal head of the covenant. They include justification, regeneration and sanctification, adoption and preservation, and resurrection and glorification. 

Unlike the Old Covenant, which Israel broke through her disobedience, the New Covenant cannot be broken because it is based on the obedience of Jesus Christ on behalf of his people. Even our saving response to Christ's work is bestowed by grace. Under the Old Covenant there were many physical descendants from Abraham who did not follow his faith and obedience. They were Israel according to the flesh, not according to the promise (Romans 9). The New Covenant abolishes any such distinction. Membership is not based on physical descent, but God's electing grace brought to realisation through saving faith in Christ, 2 Timothy 1:9, Ephesians 2:8-9). Covenant blessings are bestowed not on the grounds of our obedience, but due to the oaths the Father solemnly swore to his Son (Hebrews 6:13-20). 'We rest and rejoice in his faithfulness.' (p, 175).

The New Covenant and the Kingdom of God 

In the Covenant of Redemption the Father covenanted a Kingdom to his Son on completion of his redeeming work. Under the New Covenant of Grace that Kingdom is in turn covenanted to Christ's people. This is made explicit in Luke 22:29, which the author translates as, "And I covenant unto you, as my Father covenanted unto me, a kingdom." (p. 176, original emphasis). The Lord's Supper anticipates the consummated kingdom of God, where all of the Lord's people will gather in the new creation under God's gracious reign for all eternity. 

The people of the Covenant of Grace are those who were given to the Son by the Father in eternity according to his electing love. For them the Son shed his blood. His redeeming work is applied to them by the Holy Spirit. They constitute a new humanity in Christ, their federal head, the last Adam. The New Covenant completely reverses the corruption and condemnation of the broken Covenant of Works. Indeed, we are given more in Christ than we lost in Adam. In Christ we look forward to 'an eternal life of glory and perfect communion with God.' (p. 178). 

Israel and the Church 

Where does all this leave Israel, the Old Covenant people of God? They clearly had the unique privilege of belonging to the 'covenants of promise', according to which Christ would be born of the seed of Abraham and David. The great tragedy for Israel was that when Jesus came, only a remnant received him as their Messiah and in him the rich blessings of the New Covenant. Paul seems to hold out the hope that ethnic Israel will be recovered for the gospel once the 'fulness of the Gentiles has come in' (Romans 11:25). God is able to graft his people back into the covenant community when they turn to Christ in saving faith (Romans 11:23). 

The apostle reasons that if Israel's 'failure means riches for the Gentiles, how much more their will their full inclusion mean!' (Romans 11:12). Renihan understands the promise, 'all Israel will be saved' (Romans 11:26) to mean that the 'fulness of Jews and Gentiles' will be saved (p. 191). But by 'Israel' Paul consistently means ethnic Israel in Romans 9-11, 'my kinsmen according to the flesh' (Romans 9:3). There is good reason to think that Paul holds out the hope that there will be a great turning to the Lord among ethnic Israel before the Christ returns. 

The Law and Grace 

Speaking of Israel, as pointed out in part 1 the author regards the Abrahamic and Mosaic Covenants as covenants of works, (p. 98). The blessings of life in the land of Canaan were certainly dependent upon Israel's obedience. But Renihan distinguishes these covenants from the Covenant of Works in Adam. For Adam and us in him there was no way back to God after being expelled from Eden apart from God's promise of a deliverer, Genesis 3:15. Under the Old Covenant, however, the sacrificial system provided a means of atonement for sin if the people of returned to the Lord in genuine repentance and looked in faith for the coming Messiah. 

Contrary to what the writer says here, under the Mosaic Covenant the Lord did not simply require a civic obedience that 'an unbeliever could render' (p. 111). Israel was called to 'love the Lord your God with all your heart' (Deuteronomy 6:4), yet it was only as the Lord circumcised their hearts that Israel could obey that command (Deuteronomy 30:6 cf. Romans 2:28-29). When Israel rejected the way of faith in the promise and spurned their covenant obligations, the law became a code than condemned rather than a guide for life. 

All biblical covenants are 'based on grace, yet regulated by law.' (Robert Letham, see part 1). Yet, as Renihan argues in line with the Particular Baptist tradition, the Abrahamic and Mosaic covenants were not in themselves administrations of the Covenant of Grace. They had different federal heads in Abraham and David, and different members; physical descendants of Abraham, only a remnant of whom trusted and obeyed. The blessings of the Old Covenant were earthly and temporal, concerning life in the Promised Land. Christ mediates a better covenant enacted on better promises (Hebrews 8:6, 9:15).

Christ is the 'Lord our righteousness' (Jeremiah 23:6). He fulfilled the legal obligations of the Covenant of Works on behalf of his people. The types and shadows of the Old Covenant have also been realised in Christ, yet the moral law continues to apply to the Christian. But for them it is not merely an external code written on tablets of stone. The law is written on their hearts by the Spirit and is fulfilled by love (2 Corinthians 3:3, Romans 13:10). 

The Consummated Kingdom

In Christ the mystery of God's eternal purpose is revealed on the stage of history to the praise of his glorious grace. Those who are united to Christ by faith belong to his kingdom which finds visible expression in the church. Only those who show evidence of regeneration and profess faith in Christ may take their place as members of the church of Jesus Christ. Church membership should therefore be guarded through godly church discipline. Traitors to the covenant who turn from faith in Christ show that they never truly belonged to him and have no place in the church that bears his name. The sacraments of the kingdom are 'visible words', tangible expressions of the gospel. As such baptism and the Lord's Supper are only for those who have been savingly united to Christ by the Spirit. 

These signs are a foretaste of the heavenly realities of the consummated kingdom, in which the blessings of the New Covenant will be enjoyed when the King returns as judge of all humanity. Those who have rejected King Jesus will be raised to everlasting punishment. The people he came to save will be raised to life everlasting, a spotless bride for whom the bridegroom gave himself in love. They shall live in his presence in the new creation, where they shall gaze upon the glory of the Lamb and worship him for ever. 

In the final part of this review series I will attempt to offer a constructive appraisal of Renihan's work. 

Harvest Thanksgiving

 

Imagine living in a country where you venture to the local supermarket, only to find the shelves empty of products you wanted to buy. No carrots, or fresh meat, no bread or milk, no hand sanitiser or soap, and above all, no toilet paper. Well, you don’t need too vivid an imagination to envisage what that might be like. Just the ability to remember how things were in the UK back in March and April of this year.

The shortages weren’t the result of disastrous crop failures, or the collapse of supply chains. It was panic buying. Some people shoved more fresh produce into their shopping trolleys than they could possibly eat, with the result that mounds of fruit and vegetables were binned. What a waste. You will probably remember the video posted online by a tearful nurse asking people to ‘just stop’ their panicked purchasing. After a busy hospital shift she was unable to get hold of the basic goods she needed for her family.

 Things are better now, thankfully, but what happened back in the spring gave us a glimpse into what life is like in some countries when famine or disaster strikes. It was a reminder not to take a plentiful supply of everyday produce for granted. Harvest Time give us an opportunity to pause and give thanks to God, the ‘giver of every good and perfect gift’.

He not only gives us food and drink, but satisfies the deepest needs of our souls. Jesus warns us of the danger of seeking satisfaction merely on a material level, “Do not labour for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you.” Our hearts will only be satisfied in knowing God through Jesus. That is why he came into the world to die for our sins and be raised to life. As he said, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

Harvest Services Sunday 4 October

Providence Baptist Church 10.30am 

Ebenezer Baptist Church 4.30pm 

Livestreamed Evening Service, 6.00pm 

See our Providence & Ebenezer website for info on attending our Harvest Services.