Wednesday Word : What is Gospel-Centered Ministry?

“Gospel-centered” is  a popular term these days, used by many Evangelicals, predominantly Reformed who give much emphasis on the centrality of the gospel in one's theology, life and ministry. Here at Beacon of Truth, we have Jay Dharan’s articulation of the centrality of the gospel as follows: “Doctrinally, canonically and thematically, the center of the Bible is the gospel. The gospel thus dictates our understanding of every single doctrine, orients our hermeneutics and brings coherence to our grasp of the Bible storyline. Thus it is only by keeping the gospel at the center of our theology, life and ministry, we would faithfully uphold the supremacy and sufficiency of the gospel. We thus want to be as gospel-centered as the Bible is.”[1] Thus being gospel-centered affects our systematics (understanding of doctrine) and makes it thoroughly Evangelical; affects our hermeneutics (understanding of texts) and makes it thoroughly redemptive-historical in approach; and finally it affects our understanding of the biblical metanarrative (understanding of the whole story line) and makes it Christocentric.

What kind of a ministry would this result in the church? Tim Keller, very much a veteran in gospel-centered ministry expounds 1 Peter 1-2 to explain how a ministry profoundly shaped by the gospel will look like. He lists seven aspects of the gospel from this passage and then reflects on ministry implications of each of these. The seven facets of the gospel that Keller expounds from this passage are  :  Historical, Doxological, Christocentrical, Personal, Cultural, Transformational and Wonderful. For each of these, Keller has a very profound ministry application and thus lets the listener see how each of these ought to shape the ministry of a church. When the gospel shapes the ministry of a church, it is a gospel faithful ministry and as Evangelicals, the people of the Evangel, that is what we should yearn for the most in our churches.

Gospel Centered Ministry  Listen |  Download  |  Watch

Footnotes  

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[1] Jay Dharan, The Gospel and Worshipping The Lord At Any Cost, Beacon of Truth.

Jesus On Justification By Faith Alone

It is contended by some that the Reformers and much of Evangelical Protestantism is based on an unbalanced understanding of Pauline teachings and that the balance would be found only if considerable attention is given to the message of Jesus also. This pitting of Paul’s teachings with Jesus and creating a false dichotomy between them is no longer the sole property of liberals or Catholics, but alarmingly even some well known Evangelicals have made such statements too. 

The Evangelical response to all such attacks is that, if rightly understood, all the teachings of Jesus and Paul are one and the same. The right understanding of the gospels is only possible if one is well versed in the doctrine of Christianity, which is laid mostly, though not exclusively in the Epistles.  The question that is often raised against Evangelicals is regarding their understanding of justification by faith alone. Did Jesus teach that? Did Jesus teach propitiation, imputation and faith alone?

One answer to such queries is this rich sermon by Dr. Albert Mohler Jr., the president of Southern Seminary, Louisville, Kentucky.  Dr. Mohler takes the parable of Jesus in Luke 18:9-14 and teaches how Jesus did teach justification is by faith alone.  The key to understanding how this sermon defends the Reformers’ understanding of justification comes from understanding the meaning of a Greek term, used in the passage.  Outside Reformed circles, this parable is never taught properly. This parable is often misunderstood, or lightly understood.  Often it is just used to teach some moralistic sense of humility  the need for broken-hearted prayer. It is more than an exhortation to prayer and humility; it also deals with our justification.  The passage when exegeted faithfully brings out the gospel in bright colors. It is also noteworthy that it is in this context of justification by faith alone, that true humility is to be understood and practiced.  Dr. Mohler does a fine job, both as an exegete and as a preacher.  Preached on the Reformation Day last year at Capitol Hill Baptist church, this sermon is highly recommended for all Christians.

Reformation Sunday  Listen  |  Download

The Heart of The Gospel

One doctrine that may rightly be called the heart of the gospel, so much so that if a church has it, it has the gospel and if a church loses it, it does not have the gospel, is but the doctrine of justification by grace alone through faith alone.  Luther called it the "doctrine by which the church stands or falls"[1].  If that is true, then we have to lament over the fact that today, vast majority of Evangelical churches have fallen. For there is no deep and proper grasp of this fundamental and foundational doctrine either in the pulpit or the pew.  As a result of this horrendous condition, many a professing Christian is caught up in a performance driven Christian life. They claim to have peace and joy when they keep all the religious rules their denomination has taught them.  Or be drowning in gloom and doom, if they fail to keep up with it. On the one hand, they claim to live by faith in Christ and yet on the other hand, live like pagans trusting in their own works.

What is often forgotten by these legalistic Christians is, that no matter how sanctified one be, the righteousness one has, be it the Spirit-wrought righteousness, is not a perfect righteousness, that would give us the liberty to do away with the perfect righteousness of Christ. Unless one has some unbiblical notions of becoming perfectly sanctified while on earth, our righteousness, even the Spirit-wrought one, is never perfect and only progressing to be perfect. Hence all through our Christian life, we need to base our acceptance before God simply on the basis of Christ alone. Remember a legalist is not merely someone who is going around condemning people with erroneous understanding of the law, rather a legalist is anyone who trusts in his own obedience and not in the obedience of Christ for us. His death as our pardon and His life as our perfection is the exclusive and firm gospel-foundation, on which one needs to live the Christian life. It is quite grievous that most churches these days do not teach anything about this liberating and gracious goodness of the good news. They are all so caught up in heralding one imperative after another. 

D.A Carson, research professor of the New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, expounds Galatians 2:11-21 and unpacks in a very gripping manner this truth of justification in Christ alone. After his exegesis, he then moves onto real practical aspects of what it means to believe in our acceptance and standing before God on the basis of Another's Perfect Righteousness. It is quite alarming that this truth about Christ's imputed righteousness alone being our Perfection before God is not carefully studied or appreciated by today's pastors. Thus churches are full of people who are struggling to please God with their own works. Moreover these pastors who are ignorant of the gospel are rather preaching only rules, regulations, imperatives and obligations.  The role of the gospel in motivating us to good works is merely assumed or sometimes even forgotten. Thus the church is lost in this ocean of legalism, forgetting the gospel truth that our standing before God is not based on our righteousness. As John Piper said,  "our good works is never the root but the fruit of our justification."[2] 

Carson's exposition is rich with exegetical insights and theological precision. His  deep knowledge of the original languages and years of experience in exegesis in these languages, makes his sermon exegetically sound and sensitive. May this sermon awaken the hearts and minds of Christians who are lost in a paganistic understanding of living their Christian life. For as Carson says, “We are justified because 'Christ loved me and gave His life for me.' And everything else is paganism”. [3]

An Apostolic Disputation – and Justification  Listen | Download

Footnotes  

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[1]  Traditionally attributed to have been said by Luther, though many modern scholars do not agree with this. However it could very well be a derivative of Luther’s writings on justification, like the one quoted here from his introduction to Galatians,

In this epistle, therefore, Paul is concerned to instruct, comfort, and sustain us diligently in a perfect knowledge of this most excellent and Christian righteousness. For if the doctrine of justification is lost, the whole of Christian doctrine is lost. And those in the world who do not teach it are either Jews or Turks or papists or sectarians. For between these two kinds of righteousness, the active righteousness of the Law and the passive righteousness of Christ, there is no middle ground. Therefore he who has strayed away from this Christian righteousness will necessarily relapse into the active righteousness; that is, when he has lost Christ, he must fall into a trust in his own works. (Martin Luther, Luther’s Works – Volume 26: Lectures On Galatians 1535, trans. Jaroslav Pelikan, p. 9.)

[2] John Piper, Did Jesus preach the gospel of Paul, T4G 2010.

[3] D.A Carson,  An Apostolic Disputation – and Justification, Clarus 2008

Why Justification Is Not By Works

The Bible is emphatic in its teaching that God’s justification of sinful mankind is not by works of the law, but by faith alone in Christ alone. Despite the clarity of the Scriptures regarding this most crucial doctrine, much of Christendom is caught up in a works-driven religion. Justification as a free gift appropriated by faith alone is truly a humbling doctrine for our proud race. 

  

Expounding Paul from Galatians 2:15-21, Jonathan Christman, pastor of Heritage Baptist church, Owensboro, Kentucky, states four main reasons why justification is not by works alone. Christman argues that justification by works of the law is first of all futile, secondly sinful, thirdly self-centered and finally blasphemous. This message is not just for unbelievers but also for believers to know what kind of salvation they have received. To fully grow in our salvation, we need constant reminders of our justification and how it is entirely by grace alone and through faith alone. This will help believers from drifting into a works based relationship with God and enable them to stand on Christ alone.  At the end of the day, none of us are accepted before God due to our piety or devotion or obedience. Rather it is only on the basis of the atonement work and  the imputed righteousness of Jesus Christ alone. Grasping this truth is of utmost importance in a believers life. A believer who embraces this liberating truth of God’s gracious justification in Christ would make much progress in his sanctification, daily disciplines and in his ministry to others.

A large section of Christians sadly do not believe in preaching these gospel truths to believers. They have moved away from the gospel into some “weighty doctrines”, not understanding that we cannot divorce our teachings on the Christian life from the central message of the Bible – the gospel of God’s grace. At the center of this central message lies justification by faith alone in Christ alone.

Note To Self : Death To Self  Listen | Download

Fighting For Our Joy in Christ

Christians are new creatures who find their joy in Christ alone. The chief aim in their life is to glorify God and enjoy Him, or to put it in other words, it is to glorify God by enjoying Him. If God is nothing to you, chances are, you are not even a Christian. For the mark of a Christian is that He has come to know God in Christ Jesus and has started tasting His glory. Such a person cannot help but be joyful in Christ. Now it would be naive to say that this is always the case in our life. There is a battle involved and sometimes even genuine believers sink into a joyless, mere duty bound, sort of ritualistic Christian life.

What do we do in those times?

That is precisely what John Piper tries to answer in the book "When I don't Desire God?". Piper also preached on this during the Desiring God regional conference of 2005, which was based on this book. He explains some foundational matters regarding the Christian life, describing it essentially as one of enjoying God. Piper considers it an “apostolic mission” to help Christians find their joy in Christ.  He quotes Paul from  2 Corinthians 1:24 and Philippians 1:25 to justify this claim.

For those who have been skeptical about John Piper and his stress of finding joy in God, this sermon is a very good introduction to his theology. At the beginning of the message, Piper gives 4 clarifications on what he is not doing.  He says,

1. I am not coming with a health-wealth-prosperity gospel. I am not here to tell you that Christ will make you healthy, wealthy and prosperous in this life so that you can have joy. No that’s not my message. I am here to tell you that Christ will give Himself to you so that you do not need health, wealth or prosperity in order to have joy. But you can have so much invincible joy in the durable Christ that you can give up health, wealth and prosperity in the sacrifices of love, if God so calls.

2. I am not here to put the icing of joy on the cake of your Christian life. Joy in Christ is the cake and not just the icing.

3. I am not on a mission to put your joy above God's glory. Rather I am on a mission to put your joy in  God's glory. God is most glorified in you, when you are most satisfied in Him.

4. I am not on a mission to make you feel good about yourself. I am on a mission to make you feel so good about the greatness of God that you forget about yourself and live a life of love making others glad in God.

The sermon is specially recommended to all Christians who need sound encouragement to find their joy in Christ. If one does not find one’s joy in Christ, then one will find it in sin.  So beware of taking this battle for our joy in Christ as a light matter.

How To Fight For Joy  Listen | Download

The Testimony of Apostle Paul

Jonathan Christman of Heritage Baptist church expounds the testimony of Apostle Paul in Galatians 1:13-17, to show how the gospel is exclusively dependent on Jesus alone. He notes how the gospel is against the religion of “I” and how salvation is entirely a sheer gift of grace. Christman asserts how the gospel is not religion, by showing how Paul was very moralistic prior to his conversion, yet not pleasing to God and was very zealous in his traditions even persecuting the church, yet was not outside the reach of God’s grace. Paul’s conversion thus teaches us that the gospel not only saves people from irreligion but also from religion.  Christman thus exalts the power of God’s grace in the gospel that overcomes the evil unbelieving hearts of sinners.

Christman makes some very valuable observations, sheds light on important insights and makes key applications to us, all pointing to the amazing, gracious, Christ-centered, eternal love of God revealed in the gospel.

But When God..  Listen | Download

The Assurance of Salvation

The doctrine of assurance is one with which most if not all Christians struggle, at least once in their life.  Many definitions, means and methods have been and still is being suggested by movements and preachers in Christendom. 

Here is one helpful sermon by Dr. Sam Waldron on this important matter of assurance. Waldron begins with a short explanation of what saving faith is, followed by his presentation of a four-point perspective on what the Bible teaches about assurance, and his concluding applications. 

It is hoped that this sermon would encourage and warn Christians in this crucial issue of assurance.

Assurance of Salvation   Listen | Download

Living in Light of the Gospel

John Stott expounds Romans 11:33-36 to describe what living in light of the gospel is. He defines this life as one of worship, noting the doxology of Paul at the end of the theological section and at the beginning of the practical section of Romans. Stott then expounds the verses one by one to show how a right knowledge of God would and should produce true worship in our life.  He shows three noteworthy truths of God in Paul’s doxology – i) how God is altogether beyond us, ii) how God is altogether independent of us and iii) how God is the center : the source, the means and the end, of all things.  Stott then spends the rest of the time exploring the relationship of theology and doxology.  He notes how our knowledge of God and our worship of God are never to be separated from each other, rather the former flowing into the latter and the latter flowing from the former, in order to live a life in light of the gospel. 

Living in Light of the Gospel : Worship  Listen | Download

No Other Gospel

Today Crossway releases a new book on Galatians, No Other Gospel: 31 Reasons from Galatians Why Justification by Faith Alone Is the Only Gospel by Josh Moody, senior pastor of College Church in Wheaton, Illinois. Josh Moody (PhD, Cambridge University) is the author of several books, including The God-Centered Life: Insights from Jonathan Edwards.

In No Other Gospel, Pastor Josh Moody writes, “we tend toward human gospels”  and hence believers must constantly battle to maintain the purity and simplicity of the gospel. Paul was acutely aware of this as he wrote his letter to the Galatians. He was writing to an established church—experienced believers who had started to slip in their gospel witness. Moody finds in Galatians particular relevance and parallels to many churches today. Stemming from a series of sermons delivered to his church, he examines thirty-one reasons Paul gives for this gospel. Moody writes this book with a pastor’s heart, addressing important topics such as “The Gospel Not Moralism” and “The Use of Gospel Freedom.” Paul’s message is foundational to the Christian faith, and thoughtful readers will benefit from Moody’s exposition. [1]

D.A Carson notes, “Paul’s Letter to the Galatians so strongly and passionately articulates the gospel of grace that it has proved transforming in many generations of preachers from Luther to Wesley and beyond. Here Josh Moody reinforces that heritage for the twenty-first century.”

“These expositions are clear, well-organized, exegetically careful, and theologically faithful.”, says Senior Pastor, Kevin DeYoung, “They're also filled with good illustrations, personal application, and a proper dose of British wit. These qualities make for very good preaching and a very good book.”

Again noted New Testament professor Douglas J. Moo endorses this book saying, “Josh Moody’s No Other Gospel blends attention to the text, theological insight, and pastoral application in a model of Scriptural exposition. His focus on Galatians is a great choice, since this letter addresses so clearly the nature and importance of the gospel – a critical matter in an age when so many Christians and so many churches are confused about the gospel and its centrality.”[2]

Here is Josh Moody and Justin Taylor having a small chat on the book:

Flip through to view an excerpt from this book below or Download a pdf of the excerpt

No Other Gospel: 31 Reasons from Galatians Why Justification by Faith Alone Is the Only Gospel

Format: Paperback

Page Count: 288

ISBN-10: 1-4335-1567-9

ISBN-13: 978-1-4335-1567-5

Size: 6.0 in x 9.0 in

Weight: 14.1 ounces

Published: January 31, 2011

Footnotes

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[1] Publisher write up for No Other Gospel, Crossway.

[2] Endorsements, Crossway.

Our Fourfold Duty To The Gospel

More than forty years ago, John Stott expounded the second epistle of Paul to Timothy, to emphasize the different aspects of a gospel-faithful ministry.  Stott in his introduction says :

In each of these four chapters, the Apostle Paul seemed to emphasize the different aspects of Timothy's responsibility. In chapter 1, Timothy was told to guard the gospel. He was to protect it, pure and undefiled. In chapter 2, he was told to suffer for it. In chapter 3, he was told to continue in it, to abide in it, and not to deflect from it to the right hand or to the left. And in chapter 4, he was told to preach it, to make it known.[1]

Stott’s exposition is straightforward and marked with excellent observations and reflections. He sticks to the passage and brings out the essential meaning of the passage.  At the end of his first address, while concluding his exposition of the first chapter, he summarizes as follows:

The gospel is good news of salvation. It was promised from eternity, was secured and purchased by Jesus Christ, and is now offered to friends. First, we must communicate it faithfully, we shall undoubtedly suffer for it. And when we suffer for it, we shall be tempted to trim it and to eliminate the elements that provoke opposition. So then, third, and above all, we must guard it against every possible corruption, keeping it pure whatever the cost. Guard it faithfully, spread it actively, suffer for it bravely - that is our threefold duty.[2]

Though given many years ago, this excellent exposition is still worth reading in our day and ministers would benefit by taking time to read these gospel meditations.  At the end of the series, Stott outlines a gospel-centered ministry, from this epistle, as follows :

Guard it--the gospel is a treasure;

Suffer for it--the gospel is an offense to the people;

Continue in it --the gospel is profitable;

Proclaim it - the gospel is good news.[3]

It is a pity that the thing that is most missing in today's Evangelical churches is the biblical gospel. May the Lord foster biblically faithful and gospel-centered ministry in His church.  It is hoped that these expositions would serve as an instrument for this purpose.

2 Timothy 1 : The Charge to Guard the Gospel             Read | Download

2 Timothy 2 : The Charge to Suffer for the Gospel        Read | Download

2 Timothy 3 : The Charge to Continue in the Gospel     Read | Download

2 Timothy 4 : The Charge to Preach the Gospel            Read | Download

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[1]  Guard the Gospel: 2 Timothy 1, Urbana 1967

[2]  Ibid

[3]  Preach the Gospel: 2 Timothy 4, Urbana 1967

African Spurgeon Preaching

Conrad Mbewe (pronounced as em-be-way) is the current pastor of Kabwata Baptist Church, a Reformed Church in Lusaka, Zambia. He is widely regarded as the African Spurgeon. KBC is presently overseeing the establishment of ten new Reformed churches in Zambia and Botswana. Conrad is the editor of Reformation Zambia magazine and writes three columns in two weekly national newspapers. His most recent contribution to a book is found in Dear Timothy—Letters on Pastoral Ministry, published by Founders Press. He is also the principal of the Reformed Baptist Preachers College in Zambia. He blogs at A Letter from Kabwata.

Mr. Mbewe isn't sure why listeners compare him to the British "Prince of Preachers." Perhaps it is because Mr. Spurgeon too toiled to the point of collapse, ministering to a congregation of 4,000, delivering sermons 10 times a week, managing an orphanage, and running a preachers' college - all of which culminated in exhaustion and gout. Or perhaps it is because Mr. Mbewe shares Spurgeon's love for writing. Spurgeon edited and wrote for his monthly magazine, The Sword and Trowel; Mr. Mbewe has been writing two columns a week for the last 10 years in the country's Daily Chronicle newspaper. One is a sermon, while the other examines popular social questions and is tailored for the ordinary man, similar to Spurgeon's selection of parables, John Ploughman's Talk. But where the Zambian pastor most resembles Spurgeon is in his challenge to the "mile wide and inch deep" church in Zambia. In 2003 he declined to participate in Operation Sunrise Africa - an evangelical crusade meant to dispense gospel teaching to 50 million people in 50 cities in 50 days in southern and eastern Africa. The cost to sponsor a city for the July and August campaign and three years of follow-up ministry is $160,000. Most of the funding has come from the United States. In Zambia, hundreds of pastors are taking part. "They were so excited about this. My question is, what are they doing that I don't already do? You can't win the world in 50 days. Every generation has to be re-evangelized." This outspokenness in the pulpit and on national television panel discussions has put the spotlight on Mr. Mbewe and his ministry. "People think that he's always serious - a sort of cold-blooded theologian," said Charles Bota, a 29-year friend of Mr. Mbewe, "He's warm. He's funny. He knows a lot about the world."[1]

The comparison to Spurgeon is mainly due to Mbewe's eloquent speech and depth of understanding of the text, combined with the fact that his English (and accent) is closer to that of 1875 England than 21st century American.

What aspects of Mbewe’s style you would appreciate?

a) Expository preaching:  Like all good Reformed preachers, he employs expository preaching alone and is doctrinally rich in all his sermons. 

b)Interaction with the congregation: His excellent use of questioning. Surely this is one way to press the soul of the hearer! A good explainer of the text must know how to question his text and his hearer. He sometimes preaches as if he is  in dialogue with an imaginary objector.

c) Flat out earnestness.

d) Use of questions in application: Rarely would one hear a preacher so relentlessly question his congregation, and to such effect. [2]

Praise God for at least one African nation hearing the true Gospel. One often hears from Africa, nothing but the popularity of prosperity 'gospel' and charismatic excesses.  May the Lord raise such mighty men of Scripture in other nations too, a preacher who uses the pulpit to preach the word alone.

Romans 7:25: Thanks be to God Through Jesus Christ, Our Lord  Download

Footnotes

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[1] Priya Abraham, Conrad Mbewe, World magazine, March 29, 2003

[2] Unashamed Workman,  Conrad Mbewe – 1 John 5:13-15

God's New Year Resolution

The new year is here and it is a time when people make lots of new resolutions. Well, what is God’s new year resolution concerning us? This is the pertinent question that we should be asking concerning the new year. Mark Redfern, pastor of  Heritage Baptist Church, Owensboro, Kentucky, seeks to answer this question in his sermon, “God’s New Year’s Resolution”.  The text under consideration for the sermon is Jeremiah 32:40-41. Redfern’s exposition basically asks three questions to the text. First he asks, what is God’s resolution in this text. Secondly, he asks for whom is this resolution made by God and finally how can a resolution like that be even possible.  

Redfern clearly expounds from the text that God’s resolution concerning His people this year is to rejoice in doing good to them, with all of His heart and His soul. God is determined to rejoice in doing His people good, with all of His heart and all of His soul, for all the days of their life. That is God’s resolution and He is certain to accomplish it.

Regarding the second question, Redfern expounds from earlier verses of this chapter and explains that the subjects of this resolution made by God, are not good people but sinners. His answer thus for whom is the resolution made by God is, every sinner who is in covenant relationship with God through covenant blood.

The third question deals with the justice of God in being so gracious to wrath-deserving sinners. The answer is found in Jeremiah 33:14-16, where God speaks of the righteous Branch which He shall bring to save His people and which would also be called “The Lord is our righteousness”. Redfern expounds the truth of imputed righteousness in the gospel of Jesus Christ and how through our Lord, we have a right standing before God. Thus Jesus and He alone is the ground upon which we can enjoy such inexpressible and undeserving gifts of God.

Finally, pastor Mark makes some concluding applications of knowing these truths for our lives in this new year. He makes some very helpful applications to live a God-centered and joyful life in Christ. This message is simply brilliant in its presentation, beautiful in its exposition and pastorally wise in its application.

Very highly recommended for all Christians.

God's New Year's Resolution  Listen | Download

Covenant Theology

Covenant theology is an interpretative framework for understanding the structure of divine revelation in the Bible. It is thus the hermeneutics of viewing the unfolding history of redemption in Scriptures through the theological concept of covenant.  This hermeneutical grid has basically three overarching theological covenants — the covenants of redemption, of works, and of grace.

These three covenants are called theological because they are not explicitly presented as such in the Bible but are thought to be theologically implicit, describing and summarizing the wealth of Scriptural data. Within historical Reformed Christian systems of thought, covenant theology is not merely treated as a point of doctrine, neither is it treated as a central dogma. Rather, Covenant is viewed as the structure by which the biblical text organizes itself. [1]

In particular, covenant theology teaches that God has established one, eternal covenant, under different administrations.[2] Having created man in His image as a free creature with knowledge, righteousness, and holiness, God entered into a covenant of works whereby the mandate was "do this and live" (Romans 10:5, Galatians 3:12). "Like Adam, they have trespassed the covenant" (Hosea 6:7**) is the classic reference to the covenant of works; Hebrews 8:6; 9:15; 12:24 the reference that explains God's work of redemption in the Covenant of Grace.[3]

Covenant of redemption

The covenant of redemption is the eternal agreement within the Godhead in which the Father appointed the Son Jesus Christ by the power of the Holy Spirit to redeem his elect people from the guilt and power of sin. God appointed Christ to live a life of perfect obedience to the law and to die a penal, substitutionary, sacrificial death as the covenantal representative for all who trust in him.

Covenant of works

The covenant of works was made in the Garden of Eden between God and Adam who represented all mankind as a federal head. (Romans 5:12-21) It promised life for obedience and death for disobedience. Adam, and all mankind in Adam, broke the covenant, thus standing condemned. The covenant of works continues to function after the fall as the moral law.

Covenant of grace

The covenant of grace promises eternal life for all people who receive forgiveness of sin through Christ. He is the substitutionary covenantal representative fulfilling the covenant of works on their behalf, in both the positive requirements of righteousness and its negative penal consequences (commonly described as his active and passive obedience). It is the historical expression of the eternal covenant of redemption. Genesis 3:15, with the promise of a "seed" of the woman who would crush the serpent's head, is usually identified as the historical inauguration for the covenant of grace.

The covenant of grace became the basis for all future covenants that God made with mankind such as with Noah (Genesis 6, 9), with Abraham (Genesis 12, 15, 17), with Moses (Exodus 19-24), with David (2 Samuel 7), and finally in the New Covenant founded and fulfilled in Christ. These individual covenants are called the biblical covenants because they are explicitly described in the Bible. Under the covenantal overview of the Bible, submission to God's rule and living in accordance with his moral law (expressed concisely in the Ten Commandments) is a response to grace - never something which can earn God's acceptance (legalism). Even in his giving of the Ten Commandments, God introduces his law by reminding the Israelites that he is the one who brought them out of slavery in Egypt (grace). [4]

Of these Biblical covenants, the New Covenant is anticipated with the hopes of the Davidic messiah, and most explicitly predicted by the prophet Jeremiah (Jer. 31:34). At the Last Supper, Jesus alludes to this prophecy, as well as to prophecies such as Isaiah 49:8, when he says that the cup of the Passover meal is "the New Covenant in [his] blood." This use of the Old Testament typology is developed further in the Epistle to the Hebrews (see especially chs. 7-10). Jesus is the last Adam and Israel's hope and consolation: he is the fulfillment of the law and the prophets (Matthew 5:17-18). He is the prophet greater than Jonah (Matt 12:41), and the Son over the house where Moses was a servant (Hebrews 3:5-6), leading his people to the heavenly promised land. He is the high priest greater than Aaron, offering up himself as the perfect sacrifice once for all (Hebrews 9:12, 26). He is the king greater than Solomon (Matthew 12:42), ruling forever on David's throne (Luke 1:32). [5]

As a framework for biblical interpretation, covenant theology stands in contrast to Dispensationalism in regard to the relationship between the Old Covenant with national Israel and the New Covenant in Christ's blood. That such a framework exists appears to be, at least, feasible since, from the earliest time of the Church, the Jewish Bible has been known as the Old Testament (or Covenant) in contrast to the Christian addition which has been known as the New Testament (or Covenant). Regarding the theological status of modern day Jewish people, covenant theology is often referred to as "supersessionism," or "replacement theology" by its detractors, due to the perception that it teaches that God has abandoned the promises made to the Jews and has replaced the Jews with Christians as his chosen people in the earth. Covenant theologians deny that God has abandoned his promises to Israel, but see the fulfillment of the promises to Israel in the person and the work of the Messiah, Jesus of Nazareth, who established the church in organic continuity with Israel, not a separate replacement entity.[6]

Among Reformed Christians, based on their understanding of the sacraments (or ordinances), there are two types of Covenanters, namely Peadobaptist Covenant theologians and Credobaptist Covenant theologians. Below are two links from each such Covenanters teaching Covenant theology from their perspective.

A Peadobaptist Covenant Theology by Tom Browning

A Credobaptist Covenant Theology by Fred Malone

Footnotes

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[1] Covenant Theology Wikipedia, the free encyclopedia

[2] Westminster Confession of Faith. vii, 5,6.

[3] M.E. Osterhaven, Covenant Theology in Evangelical Dictionary of Theology, Walter Elwell, ed. 279-80.

[4] Covenant Theology Wikipedia, the free encyclopedia

[5] Ibid

[6] Ibid

10 Things To Take Heed In Pastoral Ministry

Particular Baptist  pastor and theologian, Abraham Booth (1734-1806) gives ten things to take heed in pastoral ministry, in his 1784 sermon, preached at the ordination of a young pastor named Thomas Hopkins. This sermon was widely circulated among the Particular Baptists of his day and pastors like Andrew Fuller, William Carey, John Sutcliff, and John Ryland Jr, were very much influenced by this sermon.   The sermon “Pastoral Cautions” was based on the text of 1 Timothy 4:16  “Take heed to yourself.”   

The ten things that Booth cautions pastors to take heed are :

1. “Take heed to yourself, then, with regard to the reality of true godliness, and the state of religion in your own soul”

2. “Take heed to yourself, lest you mistake an increase of gifts for a growth in grace”

3. “Take heed that your pastoral office prove not a snare to your soul, lifting you up with pride and self-importance”

4. “Take heed to yourself, respecting your temper and conduct in general”

5. “I will now adopt the words of our Lord, and say, Take heed and beware of covetousness”

6. “Take heed, I will venture to ask, take heed to your Second-Self in the person of your wife”

7. “Take heed to yourself, with regard to the diligent improvement of your talents and opportunities, in the whole course of your ministry”

8. “Take heed to yourself, respecting the motives by which you are influenced in all your endeavours to obtain useful knowledge”

9. “Take heed of yourself, with regard to that success, and those discouragements, which may attend your ministry”

10. “Once more: Take heed that you pay an habitual regard to divine influence; as that without which you cannot either enjoy a holy liberty in your work, or have any reason to expect success” [1]

Whether you are someone who is aspiring to be in ministry or a seminarian or a pastor, this is a must read for you. The full sermon can be read online here.

Footnotes

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[1] Michael & Alison Haykin, eds., The Works of Abraham Booth, Volume 1: Confession of Faith & Sermons (Particular Baptist Press, 2006), pp. 57-84.