Posted tagged ‘conditional covenant’

Must Grace Have Been Bestowed on your Children before you can teach them God’s law?

October 4, 2017

Was Esau born in the covenant of grace, but then later lost his justification in Christ and therefore failed to “enter heaven”?

Hebrews 12: 5 And have you forgotten the exhortation that addresses you as sons?
“My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
6 For the Lord disciplines the one he loves,
and chastises every son whom he receives.”
7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9 Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. 11 For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. 14 Pursue peace with everyone, and holiness—without it no one will see the Lord. 15 Make sure that no one falls short of the grace of God and that no root of bitterness springs up, causing trouble and by it, defiling many. 16 And make sure that there isn’t any immoral or irreverent person like Esau, who sold his birthright in exchange for one meal.

God’s wrath is not an expression of God’s love. God’s wrath is not a response to human bad response to God’s grace. Those who are justified are no longer under God’s wrath. And those still under God’s wrath were born condemned, already under God’s wrath. God’s wrath for the non-elect is not subject to change

For the promise is for you in spite of yourself, as many Jews as the Lord our God will call, in spite of them being Jews, for the elect alone and not for the non-elect. The promise is for your children, as many children as the Lord our God will call, in spite of parents, for the elect alone and not for the non-elect. The promise is for all who are far off, as many non Jews as the Lord our God will call, in spite of them being born outside any covenant, for the elect alone and not for the non-elect

Since our duty is not based on our ability, the soundbite from Augustine (give what you command, and command what you will) is wrong if it’s understood to say that Christians now CAN obey the law at least enough to make it “congruent” or “fitting” (Jonathan Edwards) for God to bless us. The Augustinian soundbite is also wrong if it is used to imply that God in neo-nomian fashion now lowers the standard of the law to the level of what we in the new covenant are now gifted to do IMPERFECTLY.

The law is not the gospel, grace is not the law, and the ability to keep the law is not grace. It’s still too late for justified sinners to keep the law in order to “enter heaven” Those who are already saints are commanded to obey God’s law but not as a condition of covenant blessing.
Romans 5:20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more.

Freedom from the law by Christ’s death imputed is necessary before we do any good works or worship acceptable to God

Those who reduce all post-fall covenants to one covenant of grace tend to say that their children need to have been born in grace in order to be taught the law. Like the Arminians who assume that the duty to believe the gospel implies the ability to believe the gospel, these like John Murray work their way from assumptions about the new capacity of regenerate disposition to denial of antithesis between law and grace for those born “in the covenant”

Mark Jones–When I ask my children to obey me in the Lord should I get rid of the indicative-imperative model for Christian ethics?

There is one divine standard, in this new covenant age, according to which both believers and non-believers are accountable. There are not two different standards. The commandment for children to obey their parents shows no distinction of believers and non-believers, and neither does the commandment to parents to raise their children according to God’s Word.

http://www.apoorwretch.com/2014/06/baptist-answers-to-pca-pastor-mark.html

http://www.patheos.com/blogs/leithart/2017/10/baptists-talk-babies/?

http://www.reformation21.org/blog/2014/06/daddy-am-i-really-forgiven.php

http://www.biblicalhorizons.com/rite-reasons/no-20-daddy-why-was-i-excommunicated/

Do Christians and Their Unbaptized Children Pray to the Same God?

https://contrast2.wordpress.com/2016/05/17/does-teaching-someone-the-bible-make-them-a-christian/

Mark Jones—“Divine grace is not MERELY God’s goodness to the elect in the era of redemptive history. … Divine grace is a perfection of God’s nature, even apart from sin. In the garden, the grace of God was upon Adam.”

John Murray, The Covenant of Grace— “The continued enjoyment of this grace and of the relation established is contingent upon the fulfillment of certain conditions. Grace bestowed implies a subject and reception on the part of that subject. The relation established implies mutuality. The conditions in view are not conditions of bestowal. They are simply the reciprocal responses of faith, love and obedience, apart from which the enjoyment of the covenant blessing and of the covenant relation is inconceivable….the breaking of the covenant is unfaithfulness to a relation constituted and to grace dispensed. By breaking the covenant what is broken is not the condition of bestowal but the condition of consummated fruition.”

Richard Gaffin, by Faith not by Sight, p 103–”The law-gospel antithesis enters NOT BY VIRTUE OF CREATION..but as the consequence of sin…The gospel is to the purpose of removing an absolute law-gospel antithesis in the life of the believer…”

Gaffin— Having been called effectively involves having been regenerated, but the two are not identical. The exercise of the Spirit’s energies in calling produces an enduring change… marked anthropologically by a new and lasting disposition inherent in them, what Scripture calls a new “heart.” That is, at the core of my being, I am no longer against God and disposed to rebel against his will but, now and forever, for him and disposed in the deepest recesses of whom I am to delight in doing his will….The Holy Spirit’s work in the justified ungodly does not MERELY consist of an ongoing countering activity within those otherwise only disposed to be thoroughly resistant and recalcitrant. The definitive change MAINTAINED in believers by the Spirit provides a stable basis WITHIN THEM for renewing and maturing them according to their inner selves (2 Cor. 4:16). The Reformed use of “habitual” to describe this irreversible change, seems appropriate and useful. ”

http://www.opc.org/os.html?article_id=141

Leithart–“God can and does reward appropriate (albeit imperfect) human response. God’s unmerited love, then, does not nullify reciprocity. . . . God’s love is bestowed prior to conditions and is undeserved, yet there are conditions for its continuance”

Leithart: The big difference between the word and baptism is that the word offers God’s grace to everyone-in-general while baptism declares God’s favor TO ME . Baptism wraps the gift of forgiveness and justification and puts MY NAME on the package. Like the gospel, BAPTISM REQUIRES a response of ENDURING faith. Faith involves believing what baptism says ABOUT YOU…The self-imputation of “righteous” is based on the baptismal declaration that we are “justified from sin” by union with the death and resurrection of Jesus. And I can’t, of course, live a life of unbelief and disobedience, and expect baptism to rescue me at the end. Such a life would betray my baptism….. http://www.patheos.com/blogs/evangelicalpulpit/2014/11/no-sacraments-no-protestantism/#ixzz3L1NmJLfk

Wesley, Working Out Our Own Salvation—“Allowing that all persons are dead in sin by nature, this excuses none, seeing that there is no man in a state of nature only. There is no man, unless he has quenched the Holy Spirit, that is wholly void of the grace of God. No man sins because he has not grace, but because he does not use the grace he has.”

John Piper–How then can I say that the judgment of believers will not only be the public declaration of our differing rewards in the kingdom of God, according to our deeds, but will also be the public declaration of our salvation – our entering the kingdom – according to our deeds? When some deeds are exposed at the judgment as a person’s way of life, they will be the evidence that their faith was not transforming and they will not be saved.” (Future Grace, p 366)

Mike Horton: To be claimed as part of God’s holy field comes with threats as well as blessings. Covenant members who do not believe are under the covenant curse. How can they fall under the curses of a covenant to which they didn’t belong? If faith is the only way into membership, then why all the warnings to members of the covenant community to exercise faith and persevere in faith to the end? God promises his saving grace in Christ to each person in baptism, whether they embrace this promise or not. Yet they must embrace the promise in faith. Otherwise, they fall under the covenant curse without Christ as their mediator. The word proclaimed and sealed in the sacraments is valid, regardless of our response, but we don’t enjoy the blessings apart from receiving Christ.”
http://thegospelcoalition.org/blogs/tgc/2012/09/13/kingdom-through-covenant-a-review-by-michael-horton/

Here are several good responses to the related ideas that duty implies ability, or that ability eliminates distinctions between teaching children law and assuming that grace bestowed is necessary to teach children law.

Engelsma: Mike Horton affirms that God promises saving grace in Christ to every baptized baby. This is the same as to affirm that God promised saving grace to Esau in his circumcision. This affirmation implies that God failed to keep His promise. God’s promise failed. Grace is resisted. Grace is ineffectual. The reason, they will say, is the unbelief of Esau. Whatever the reason, grace does not realize itself in one to whom God is gracious. Regardless of the reason for grace’s impotence, the teaching is heretical. If God promises saving grace to both Esau and Jacob, as Horton affirms, but the promise fails because of Esau’s unbelief, then the conclusion necessarily follows that grace succeeded in the case of Jacob, only because of grace causing Jacob to accept grace.”

Tom Nettles—”The idea of universal atonement is not demanded by the Bible at all, but is often assumed as an inference drawn from a no-grace-no-justice assumption…. The piggy-backing of grace onto the command to believe the gospel does not come from the Bible.”

Mark Seifrid— “The Law speaks even to us who are regenerate as fallen human beings. Being a Christian means again and again, in all the trials and temptations of life, hearing and believing the Gospel which overcomes the condemnation pronounced on us by the Law and by our own consciences in which that Law is written….But according to the puritan perspective, Law and Gospel do not address the believing human being in radically different ways, but only in differing degrees according to the measures of “grace” present within them. …. The embedding of the Law within grace qualifies law’s demand—while the Law works the death of sinners, it has a different effect on the righteous. The puritans regards the “flesh” is present as a power that exerts partial influence on us.

Click to access sbjt_102_sum06-seifrid1.pdf

Paul Helm—“One thing that the Amyraldian proposal does is to weaken connection between the plight of the race in the fall of Adam. For the Amyraldians the responsibility of each of the non-elect comes simply from hearing and not receiving the message of grace.”

Lee irons—”Their principle (that all types must typify grace and cannot typify the works principle) would rule out Adam from being a type of Christ. And what about the types prefiguring the day of judgment throughout the OT? For example, Noah’s flood, the destruction of Sodom and Gomorrah, the plagues of Egypt, the conquest of the Canaanites, the expulsion of Israel from the land in the exile. These are not symbols of grace but of wrath.”

Steve Yang– Murray argues that those who crucified their old self with Christ are no longer under the dominion of sin (Romans 6). He says that “it is wrong to use these texts to support any other view of the victory entailed than that which the Scripture teaches it to be, namely, the radical breach with the power and love of sin which is necessarily the possession of every one who has been united to Christ. Union with Christ is union with him in the efficacy of his death and in virtue of his resurrection – he who thus died and rose again with Christ is freed from sin, and sin will not exercise the dominion” (143). Murray further writes, “the Christian] must reckon himself to be dead indeed unto sin but alive unto God through Jesus Christ his Lord. It is the faith of this fact that provides the basis for, and the incentive to the fulfillment of, the exhortation, ‘Let not sin therefore reign in your mortal body…’” (146).

Murray’s usage of Scripture, however, has failed to prove that the indwelling of the Holy Spirit necessarily changes a person in a progressive sense. His usage of Romans, for instance, is unwarranted for the reason that he assumes that by “the dominion of sin” Paul has an ontological change in mind. However, when Paul wrote “so you also must consider yourselves dead to sin and alive to God in Christ Jesus” (Romans 6:11) the verb he chose to use was logi,zesqe, which means to “consider”, to “count”, to “credit” or to “reckon”. Such a verb is not used in an ontological sense, but in a positional sense. Paul also uses this very verb to describe the manner in which Abraham was counted righteous by God God accounted, or declared, Abraham righteous even though Abraham ontologically wasn’t. Murray’s usage of this passage undermines his own assumptions by reaffirming the positional aspect of God’s blessings.

The freedom from the dominion of sin, which Paul speaks of, is the freedom from the condemnation of sin and from the guilt of falling short of the law’s demands. Whereas Murray would seem to suggest that sanctification is conforming to the law (by the Spirit’s help), Paul’s claim is that “we are released from the law, having died to that which held us captive, IN ORDER TO serve. Whereas Murray would suggest that being freed from the dominion of sin means that the believer has newly attained ability to keep the law, Paul, on the contrary, suggests that such freedom means Christians are absolved from the law’s demands. All the law could do is condemn, kill, and destroy. And it is for this very reason that in Rom. 7:7 Paul anticipates the objection that “doesn’t such a view suggest that the law is sin?” the view that the freedom from the dominion of sin only means that the Spirit aids us in obeying the law would never draw one to raise the objection that the law is sin (in fact, quite the contrary). If one were in line with Pauline theology, one would have to expect answer to similar objections in which Paul faced. The fact that John Murray does not seems to attract such objections only suggests that John Murray is not reading the Apostle Paul correctly.

Stoever, A Faire and Easy Way, p 64 – Cotton professed himself unable to believe it possible for a person to maintain that grace works a condition in him, reveals it, makes a promise to it, and applies it to him, and still not to trust in the work. If a person did not trust in the merit of the work, he would at least be tempted to trust in the right of it to the promise, and he probably would not dare to trust a promise unless he could see a work.