New Hampshire Conference 2001

Message 2
Pastor Kevin Hartley

Introduction

Redemptive history is forward, progressive, and designed to accomplish the divine will, that being God’s desire to be in union with a people in Christ. We saw last that the Adamic administration was both primordial and demonstrative of this purpose, but only the first step towards consummating God’s design. The next stage in redemptive history is the postlapsarian economy preceding the first advent of Christ. One cannot deny the prevalence and importance of the old covenant in redemptive history. Its designation and station are critical to theological formulation; the amount of biblical text devoted to it is far greater than that given the Adamic economy. Necessarily then, how one extrapolates from the biblical text the relevance of those days from Adam to the first advent of Christ has a tremendous impact upon one’s theology. Just as a presumed understanding of the Adamic economy is fundamental to every theological discussion, formulation, and theological concoction, so is a presumed understanding of the Mosaic economy equally pervasive, if not more so, in one’s understanding of this age. How one estimates the importance of the Mosaic law and the people of Israel has a direct bearing upon their view of the church, the issues of continuity and discontinuity, and the relation of the believer to the law. A theology that stresses the newness of the new covenant has a distinct view of the postlapsarian age leading up to the first advent of Christ.

Thesis: The old covenant administration is to be understood as particular to the Israel of the past age and an administration that is exclusive of the nations for all time, save for a few proselytes. Contained within this thesis then are two propositions, the first relating to the historicity of the old covenant and the second the limited significance of that covenant in redemptive history. The first proposition I shall address only inadvertently in this message, but shall unpack in the third session. The main endeavor of this message is to establish the second proposition as true. Consider this fact: the church is predominated by gentiles and not hereditary Jews. It is most interesting then to consider that gentiles more often read their new testaments as Jews rather then as gentiles. Perhaps the passage of time is a principal cause in this phenomenon. Perhaps our theologies have also had a hand in this occurrence. Whatever the cause the fact remains that most of us do not read our new testaments as gentiles that have been excluded from the old covenant.

A prevailing question of the apostolic church was how gentile Christians were to relate to the old covenant, being in Christ. Paul answers this question throughout the New Testament, most particularly in the book of Galatians; that text we shall look to in the last message. Yet precursory to understanding how we now relate to that covenant, since this prevailing question is after the fact, is first understanding the relationship of gentiles to the old covenant itself. It is a simple question that confronts us that many of us cannot answer; what was the relationship of gentiles to the old covenant. How we answer this question will not only lead to our answer of the first question, but will also have a direct bearing on our view of the law, the church, and eschatology. If we take the view of covenant theology then we must view the Mosaic covenant as just another expression of the covenant of grace and therefore the question is mute; we have a direct and abiding relationship with that covenant. If we take the view of dispensationalism, in whatever form, then that covenant has an abiding significance into and beyond this day. I shall handle the errors of dispensationalism in the last message as I address this first proposition of this thesis. At this point I shall simply seek to affirm this proposition that the old covenant administration is exclusive of the nations for all time, save for a few proselytes. Simply stated I shall endeavor to show that the gentiles never have and never will be under the old covenant.

There are two texts that best serve this proposition. The first is found in 1 Corinthians 9: 20-21, where Paul clearly states that the gentiles have no association with the law of God delivered to the nation of Israel as a covenant at Mount Sinai. Without law here does not mean lawless but law-less, in that the gentiles were not given the law that was delivered in form to Israel at Mount Sinai. Paul does not leave them in this state, but note the parenthesis that places them not under the old covenant law, but under the new covenant law.

And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

The second text and the text that we shall use to affirm this proposition is found in Romans 2, where Paul writes:

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law. Romans 2: 12

Observe

  1. The precedent leading up to this assertion, viz. to establish both Jew and gentile under God’s condemnation, or, to reach that conclusion both Jews and Gentiles, that they are all under sin. The conjunction is explanatory to verse eleven, in that, Paul is here endeavoring to demonstrate the condemnation of the Jews. In chapter one he stated the abandonment of God actively exercised in his wrath against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. He stated their just condemnation in the fact that because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. The argument against the nations is extrapolated from conscience, or, their active disdain for God their creator. This is an a posteriori argument, which, in the fifth chapter will be given good reason for their abominations. Nevertheless we understand this verse to be included in the section of the epistle, beginning in this second chapter and continuing on until the third, where Paul is building a case against the Jews.
  2. The antecedent truth necessitating this assertion, viz. that the Jews were categorically different from the nations. The reason the apostle Paul could not leap from the end of the first chapter to the third was due to the fact of Israel’s presumed status before God. They were an especial people above all peoples and were under the assumption that they were above condemnation and reproach due to their covenant. Paul’s case against them then is to show that they were not righteous through the law and that their covenant was not salvific, since they were not fidelitous to their law. In other words the mere knowledge and possession of the law did not equate to righteousness and Paul has already stated that the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The Jew who thought himself excluded from this association would through Paul’s argument find himself condemned.
  3. The proposition of this assertion, viz. that there are two categories of people and both are under the condemnation of God. The two categories then are: first the Jew who is under the law, and second, the gentile who is without the law. Again the phrase without the law does not mean that they are lawless in their action, but it speaks to their separation from the law delivered at Mount Sinai. They were a people that were not under, nor in association with Israel’s covenant.
  4. The Jewish propositional proof lending credence to Paul’s assertion, viz. that the mere possession of the law, being under it as a covenant, was in no means effectual to union with God. The Jew was no more the child of God then the gentile, despite all his apparent benefits. He was no more the better for all his knowledge, for all his labors, or for all his religion. God’s wrath was as much, if not more, against him, as it was against the gentile dogs.
  5. The gentile propositional proof lending credence to Paul’s assertion, viz. that the mere absence of the law as delivered to Israel and disassociation with the nation of Israel was no exoneration due to ignorance. For Paul demonstrates that those under the old covenant and those apart from it were all on equal footing before God; under his wrath and condemnation.
  6. The implicit assumption of this proposition, viz. that union with God is in Christ alone. Paul does not introduce the necessary remedy for the ailment until later in Romans and then, when he does, the divisions are gone between Jew and Gentile. As they both stand on equal footing before God under his wrath they will equally stand in Christ, there being neither Jew nor Greek.
  7. The obvious fact behind this proposition, viz. that Jews were in special relationship with God under the old covenant and the gentiles were not. I image this would be no hard proposition to convince Paul’s readers of in his day. They would surely say, ‘of course! Who would say otherwise? The Jewish people are the people of Jehovah and the nations have no corresponding knowledge or known relationship to him.’

Doctrines. The gentiles were and never will be, nor are they, under, or in any manner associated with the old covenant. The fact that they never were under the old covenant is proven by the preceding text and exposition and the fact that they never will be nor are they, under, or in any manner associated with the old covenant will subsequently be proven.

  1. The gentiles will never be under the administrationof the old covenant. This is due to the fact that Christ is the end of the old covenant and has established the new covenant. When I speak of administration I speak of time and manner.
    1. The time of old covenant administration was in the past. There is a clear time and place of the old covenant. We know that it was at Mount Sinai established and was not in existence before hand because the scriptures say, Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt (Hb. 8.9). Before Mount Sinai there was no old covenant, only its anticipation, by way of promise to the patriarchs. Yet its coming was an historical event. We also note the historical end of that covenant. It was Christ on the cross that summed up all of that age in the words it is finished. Paul says in Hebrews, In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away (Hb. 8.13). A few relics remained when this text was written, but even they were finally done asunder by Rome in Jerusalem’s destruction. The time is affirmed in this text, therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come (2 Cor. 5.17). An epistle that speaks of the end of that day and covenant.
    2. The manner of old covenant administration was external. Virtually the whole of the old covenant was external. The regulations, the bondage, the liberty, the rest, the law, worship, God’s presence, and Israel’s enemies. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt (Hb. 8.9). Virtually the whole of the new covenant is administered internally. The heart, the mind, the conscience, the will, and nature. The Spirit, the devil and his powers, sin and temptation, and the law. I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people (Hb. 8.10). I say virtually because there remains the expectation for the final consummation of our hope.
  1. The gentiles will never be under the lawof the old covenant. This is due to the fact that Christ is the end of the law of the old covenant. When I speak of Christ as the end of the law I speak of him as the end of its demands and the answer to its demands.
    1. The end of its demands speaks to its threat. It is a dog that barks without a bite, as though on a chain, it cannot touch us. In Romans seven we hear that old dog barking, the conscience raising up with all turpitude, and just when it appears that that old man will prevail, crying out, O wretched man that I am! who shall deliver me from the body of this death, the new man is heard to cry, I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin, being led to this assurance, there is therefore now no condemnation to them which are in Christ Jesus. We in Christ have this reminder, therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God (Rm. 5.1ff). When our doubts prevail and our hopes grow faint, the Spirit itself beareth witness with our spirit, that we are the children of God (Rm. 8.16). If we wonder where the threat of the law is removed it is in Christ. Those in Christ are not tormented, like Isaac was by Ishmael, who made claims upon the flesh. Those in Christ are heard to ever cry, who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us (Rm. 8.33ff).
    2. The answer to its demands is holiness. The old covenant sought to make Israel a holy nation, but all it proved was them to be an unruly, disobedience, and sinful people. True holiness is obtained in Christ and the fullest expression of obedience is found in him. The law commanded obedience but could not effectuate it. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me (rm. 8. 8ff). The law never could produce holiness because it lacked efficacy due to our natures. The new covenant comes with efficacy and thus that law which Christ commands, a far greater and exacting law, is no heavy yoke, but an easy one, since he is first our righteousness and second the cause behind our endeavors in holiness. The new covenant, not the old, is the covenant that inclines its people to holiness.

III.  The gentiles will never be under the mediation of the old covenant. This is due to the fact that Christ has replaced Moses as the mediator of a new and better covenant. Inherent to this proposition is the inferior nature of the old covenant mediation and the superior nature of the new covenant mediator.

    1. The mediation of the old covenant was of an inferior design. First as it refers to Moses he was no notable mediator. He died, he grew impatient with the people, and he was kept from the land of promise, another being made to bring Israel into her rest. Moses never gave Israel rest. He was the one that struck the rock twice in the wilderness. He was the intercessor for Israel that said to God, wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me (Nm. 11.11ff).
    2. The mediation of the new covenant is of a superior character. Christ does not join with Moses in bemoaning his mediatorial role. Rather we hear him join with them, when he cries on the cross, my God my God, why have you forsaken me? And we read of him in Hebrews saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me (Hb. 2.12ff). Christ is a superior mediator of a better covenant, a better lawgiver, a better high priest, a better meeting place between God and men, and a better rest. He is no mere servant like Moses in the house, it is his house. He is no sinful man that must first offer sacrifice for himself and then others, he being sinless became sin for us. He is no mere prophet who speaks for God, he being God and man, is superior.
  1. The gentiles will never be under the regulation of the old covenant. This is due to the fact that Christ has established a covenant of grace instead of works. Antecedent to this proposition is a view of the old covenant as a legal covenant and the new covenant as a gracious covenant.
    1. The old covenant was a legal covenant. God said to Israel, Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD (Lv. 18.5). I will elaborate more upon these two points in the next session but suffice it to say that the old covenant was a covenant of conditionality. It is unlike the Abrahamic covenant, which was a promissory covenant. Instead, "following the pattern of Vos’ thought, Kline suggests that the ‘We will do everything the Lord has said; we will obey’ (Exod. 19: 8; 24:3, 7) indicates that the Old Covenant is ‘a law covenant’ as over against the Abrahamic covenant which is promissory." There is no harm in applying the terminology of covenant theology at this point in acknowledging the Mosaic Covenant to be a covenant of works. It was a covenant built upon the supposition of ‘do and live, or do not and perish.’ There was an eschatological hypothetical premise involved in the covenant, to which no man could excel.
    2. The new covenant is a gracious covenant. Thus it says in Hebrews that the new covenant is unlike the old covenant, in that, I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more (Hb. 8.12). This could not be said of the old covenant because there was no end to sin and condemnation under it. There were undoubtedly gracious aspects of God’s covenant with Israel at Mount Sinai, but its prevailing design was legal. The new covenant is wholly unlike that covenant, and even unlike the Abrahamic, as we shall see, in that it is the consummation of all covenants. It will never be replaced or removed. It is eternal. We might then call it a covenant of grace because it is unilateral, that is, made of God, it is effectuated in us by grace alone, through his Spirit, and it brings forth the fruits of righteousness. It is unlike the old covenant because it results in good works. Thus unlike the old covenant and its practice, which was threatening to any who dared approach, we read, since therefore, brethren, we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water (Hb. 10.19ff). there are no demands placed upon us in this covenant, no threat remains of separation, not because of who we are, but because of who Christ is. This is the distinct difference between the covenants, Christ our Lord. When we fail he has not. When we sin, he is faithful and just to forgive us our sins. When we are driven from our rest, he restores us in it. We have Christ; there can be no correspondence between that covenant and ours because we have Christ manifest and mediator of a better covenant.
  1. The gentiles will never be under the apparatusof the old covenant. By apparatus I mean all the components and parts of that covenant in its administration. This is due to the fact that Christ is the end of all types and shadows. Inherent to this proposition is the eradication of an old apparatus and the establishment of a new.
    1. The old covenant apparatus is eradicated. There is no longer a need for what the majority of old covenant laws taught. Leviticus is a perfect example; it teaches us the pervasiveness of uncleanness and depravity, but this we know more by way of a new sense of the soul and love for Christ, then we could ever know by destroying a pot or burning of clothing. We need not observe a leper colony from afar to know that our sin is more than skin deep. In like fashion we do not need a tent to demonstrate to us that God is holy. We do not need animal blood to remind us that we are sinful. All the types and shadows of old are of no avail in a day where we have Christ. We read in Hebrews, the Law…has only a shadow of the good things to come and not the very form of things (Hb. 10.1). We have no need of a temple, of an earthly priesthood, of an earthly Jerusalem, or land, we have Christ, and he has established a superior covenant apparatus.
    2. The new covenant apparatus is established. We have a temple, the church being the people of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit (Ep. 2. 20ff). We have a genealogy, service to God, a nation, and an elect status, But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy (1 Pt. 2.9ff). We have a Sabbath in Christ. We have a Jerusalem, But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel (Hb. 12.22ff). And most important of all, that one most prized possession of Israel of old, we have union with God. He says to us in Hebrews 8: 8, I will be to them a God, and they shall be to me a people. But how much more is our union, being in Christ, with his Spirit indwelling us. Thus how more privileged are we to hear Christ say, That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me (Jn. 17.21ff)."
  1. The gentiles will never be under the tutelageof the old covenant. This is due to the fact that in Christ we have fullness. Tutelage implies immaturity and ignorance.
    1. Christ has brought an end to childish games of religion. Jesus once said, "But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, and say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ "For John came neither eating nor drinking, and they say, ‘He has a demon!’ "The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax-gatherers and sinners!’ Yet wisdom is vindicated by her deeds (Mt. 11.16ff)." The new covenant is not about playing religion, it is about true religion. It is not about pretense and show, it is about true contrition, true humiliation, true joy, true peace, and true desire to walk in a manner worthy of our calling. The kingdom of heaven is nothing like that old earthly kingdom called Israel. The kingdom of heaven is about true religion and not mere form.
    2. Christ has brought an end to childish imaginations. Jesus was once asked by a religious man, Good Teacher, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good save one, even God. Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother. And he said unto him, Teacher, all these things have I observed from my youth. And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God (Mt 10.17ff)! We note that the man knew the law, followed it, and Jesus did not contest the man’s claims. Yet Jesus would have the man poor to own the greatest of all possessions, eternal life. Ask a wealthy child to give up his toys for a long term benefit and you will meet with such disregard. The new covenant has put an end to the childish imaginations of self-worth. Men of the new covenant are not to think they own heaven by right, but join with Paul in counting it all as rubbish for Christ. Men speak of the pedagogical function of the law, that it was to direct us to Christ. The law led men into childish fantasies; grace leads us into liberty.

VII. The gentiles will never be under the discrimination of the old covenant. This is due to the fact that in Christ we are all one. Oneness refers to standing and person.

    1. There are no longer divisions of status before God, as we are one in Christ. Rich, poor, old, young, there are no longer any derivations as once there were in Israel. Thus God said, And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest (Hb. 8.11). Thus the new covenant is administered in this command, But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world (Jm.1.25ff). We love no man more than another, but we love as we have been loved.
    2. There are no longer divisions of ethnicity before God as we are one in Christ. Paul writes, For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Any man that would reconstruct divisions, rudiments of an old covenant day, and turn our attention from Christ to a by-gone era does us a great disservice. Any man that would look to the rebuilding of that wall that has been torn down in the future does not rightly estimate the greatness of this day and would seek to take from us our liberty, our privilege, but most importantly, our Christ. Thus, with Paul we say, Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage (Gal. 5.1). We are not that Israel, we are the true Israel of God.

By way of summation then allow me to restate the thesis: The old covenant administration is to be understood as particular to the Israel of the past age and an administration that is exclusive of the nations for all time, save for a few proselytes. The gentiles were and never will be, nor are they, under, or in any manner associated with the old covenant. I shall in the next session seek to define, identify, and clarify the relationship between the biblical covenants from a new covenant perspective. Now by way of application:

  1. This truth is most useful in wonderment that not only have we as gentiles been granted the mere privileges of Israel, more so we have been given far more then they ever possessed.
  2. This truth is most useful in our humiliation. We are reminded that this is all of grace and that we should not boast against the boastful, but should understand ourselves to be the recipients of undue grace. We have election, promise, possession, and status, far exceeding that which Israel had, we then as the new Israel of God should not take up their former practice. True humility and love are fruits of union with Christ and membership in the new covenant people of God.
  3. This truth is most useful for examination to all those sitting here today. What good are these truths if they are not owned of you? What good is a kingdom of peace, or stature, and of glory, if you are left a beggar outside its borders. What good is heaven if you are left weeping at its doorstep? Only those in Christ enter in. No earthly status, prestige, praise, or resume, shall incline God towards you. Only begging, gentile dogs, condemned and due to die under the weight of wrath, who by faith alone, through grace alone, have been fetched by heaven’s call, and joined to Christ, are those that claim ownership of this covenant. Come to the mountain and meet this man Jesus coming down from atop. See no tablets in his hands, only scars in his hands, his feet, and side, and cling to him for mercy today.

 

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