Monthly Archives: October 2011

Just After ‘Pedring; : Before ‘Quiel’

Please continue to pray for Philippines as Typhhon Pedring devastated Northern Metro Manila-Malabon,Navotas, Quezon City-and Central, Northern Luzon. Many provinces are still flooded until now-and Typhoon Quiel is now veering close to Aurora and Isabel area-again!

Makati Submerge by Storm Surge from Roxas Blvd

Areas not usually affected by floods-were flooded-and some are still under flood-because 4-5 dams have to release overflowing waters coming from denuded mountains.

US embassy flash flooded

Other pictures of Roxas Boulevard flooded:

SM MOA Area-during the Storm Surge:

Advertisements

A Repost re: New Covenant Theology

I am reposting this since
It is very important: It is from: http://breusswane.blogspot.com/2011/05/what-is-new-covenant-theology.html

 What is New Covenant Theology?

Here’s an update to an ongoing work in progress. The
recently concluded 2011 John Bunyan Conference in Lewisburg, PA was a good place
to think about these things, and an update to this project was a necessary
outcome. Again, I am indebted to John Reisinger, Gary Long, Fred Zaspel, Steve
West, and Blake White for some of the verbiage contained herein.

What is New Covenant Theology?

Friday, May 06, 2011

11:38 AM

Interpretation of the Bible

  1. New Covenant Theology insists on the priority of
    Jesus Christ over all things, including history, revelation, and
    redemption. New Covenant Theology presumes a Christocentricity to the
    understanding and meaning of all reality.
  2. Jesus Christ, who reigns in heaven, has not only
    reached the goal of history and its reality, he Himself is the goal of
    history and reality, giving meaning to all that has occurred in human
    history and will occur in human history. Since it is Christ who gives
    meaning to human history, he is the One who interprets all of the deeds
    and acts of God in history.
  3. Special revelation, comprised of the 66 books that we
    call the Sacred Scriptures, not only informs us about God, but redeems us
    and makes God present to us, focusing on the person and work of Jesus.
  4. New Covenant Theology interprets Scripture after the
    manner of Christ’s and the New Testament writers’ use of the Old
    Testament. Jesus and the inspired New Testament writers, by their use of
    the Old Testament Scriptures, have left us a pattern by which to interpret
    not only the Old Testament prophecies, but its history and poetry.
  5. The way that Jesus, the Apostles, and the prophets
    used the Old Testament is normative for this age.
  6. All of the Old Testament scriptures are inherently
    prophetic in that the entire Old Testament, the Law, the Psalms, and the
    Prophets, point forward to and anticipate the WORD Incarnate, Jesus Christ
    (Hebrews 1:1-2). New Covenant Theology presumes that Jesus Christ, in his
    person and his saving acts, is the hermeneutic center of the Bible.
  7. A careful study of the way Jesus and the New
    Testament writers understand and write about the Old Testament shows that
    the Old Testament’s anticipated Messiah (and His work) is revealed in the
    types and shadows of the revelation of the Old Testament, both in God’s
    speech-revelation and God’s acts.
  8. The Old Testament Scriptures are God’s revelation of
    Himself as the eventual Messiah in Word and Deed, or in Speech and Act. In
    the Old Testament, divine activity accompanies divine speech, and vice
    versa, prophetically foreshadowing the activity and work of the coming
    Messiah. In the revelation of God’s word and deeds, the Old Testament
    provides the eschatological and salvation context for the person and work
    of Jesus.
  9. Because the Word and its accompanying events are
    anticipating the coming of the seed of the Woman, Messiah, the Old
    Testament is thoroughly typological. Old Testament events, persons, and
    institutions have a typological relationship to Jesus, the antitype. Jesus
    Christ, the antitype, is the final, climactic expression of all God
    ideally intended through the types in the Old Testament.
  10. The Old Testament, including its types, Israel’s
    history, and revelation, betrays an organic progress of history moving
    toward its end in Christ. Old Testament history is God’s revelation of the
    history of salvation proceeding toward its full realization in Jesus Christ.
    Each era of the Old Testament is both interconnected with and builds on
    the era preceding it, with all of the eras and their metanarrative finding
    their culmination in the Christ era, the end of days, the age to come. As
    history and revelation progress through the Old Testament toward their
    goal in Christ, there is increasing intensity in the types and increasing
    illumination of the nature and work of the Messiah.
  11. All of the Old Testament authors are writing from a
    Messianic consciousness. The Old Testament Scriptures are thoroughly
    Messianic, and therefore interpretation of the Old Testament is
    comprehensively Christocentric and Christological. Jesus provides the
    fullest and final meaning to the Old Testament scriptures because all of
    the Old Testament Scriptures are about Jesus. Christ is the endpoint for
    the types and the shadows because those types and shadows in their
    original form were ultimately about Him. All of God’s activities and works
    recorded in the Old Testament revelation are ultimately saying something
    about the Person and Work of Jesus Christ. This does not mean every verse
    is about Jesus, but it does mean that Christ and the Christ event are the
    context for every passage in the Old Testament.
  12. The Old Covenant scriptures, what we call The Old
    Testament, are to be interpreted in the light of their new covenant
    fulfillment in Jesus Christ. Jesus is not only the interpretive key to
    understanding the Old Testament; the terminology of the Old Testament must
    be understood through and defined in light of Christ’s fulfillment. The
    New Testament scriptures bear witness to the Christ event (Christ’s life,
    death, resurrection, exaltation) and interpret the Old Testament through
    the lens of that Christ event.
  13. The Old Testament scriptures, its words, and its
    deeds are thoroughly and intentionally eschatological. The end of all
    things in Christ is always imposing itself into the present, and this is
    true of the Old Testament age and its revelation.
  14. The New Testament scriptures provide a definitive
    interpretation of the Old Testament. The end and goal of all things in
    Christ gives meaning to and provides interpretation for all that precedes
    it. The New Testament use of the Old Testament presumes the hermeneutical
    and eschatological priority of the Christ event in interpreting the Old
    Testament. The New Testament use of the Old Testament shows that the New
    Testament authors are interpreting the Old Testament in a way that the Old
    Testament events, persons, institutions, and Scriptures have found their
    fulfillment and final goal in the Person and Work of Jesus Christ.
  15. New Covenant Theology is based upon a
    redemptive-historical approach to interpreting the Bible, understanding
    the fulfillment of all of God’s promises in Jesus Christ as they are
    progressively unfolding from Genesis to Revelation.
  16. The rhythm of the redemptive history and revelation
    of the Old Testament scriptures occurs in the form of Promise and
    Fulfillment. Just as the Word accompanies and interprets God’s salvific
    events in the Old Testament, so too Promise is consistently and faithfully
    followed by fulfillment. This divinely orchestrated pattern that threads
    together the events and revelation of the Old Testament becomes, for the
    New Testament authors, the pattern by which he has interpreted the Person
    and Work and Word of Jesus Christ, the Promised Messiah – the Yes and Amen
    — who fulfills, or fills up, the meaning of all of the Old Testament
    promises.
  17. The New Covenant, Jesus Christ, has inaugurated the
    New Covenant age which is the hermeneutical context for the New Testament
    scriptures. The New Testament authors are operating with a presumption
    that they are living in the New Covenant age. New Testament writers bear
    witness to the Christ and the Christ event with a belief that the old
    covenants of the Old Testament have given way to a new and better
    Covenant, Who fulfills (fills up) their meaning to its fullest.
  18. Obsolescence is a fundamental hermeneutical
    principle in interpreting the Old Testament through the New Covenant lens
    of the New Testament. The obsolescence of the Old Testament types and
    shadows, including the covenants, is grounded in the emergence and
    inauguration of the New Covenant in Christ.
  19. New Covenant Theology presumes that the “now-not
    yet” principle of interpretation is essential to understand the teaching
    of the NT.
  20. The organic historical connection, and the
    Christocentric unity that exists between the Old and New Covenants,
    guarantees the usefulness of the Old Testament for the church.
  21. In the term New Covenant Theology we declare
    that God, for his own delight, has revealed himself and manifested his
    glory ultimately in the Person of the Lord Jesus Christ and his complete
    and perfect work on the Cross through which he has established a New
    Covenant in his blood. (Heb. 7:22; 8:6; 9:11; 10:14)
  22. The pinnacle of God’s unfolding revelation comes to
    us in the Incarnate Word, Jesus Christ himself, by the New Testament
    Scriptures.
  23. The two testaments proclaim the same Christocentric
    message, but from differing standpoints.
  24. The New Covenant documents, interpretive of and
    informed by the Old Covenant documents, are binding for the new people of
    God until the end of this age.

Covenants

  1. God’s plan to glorify himself in Jesus Christ
    through the redemption of his people is revealed and administered through
    the unfolding of biblical covenants in the flow of redemptive history.
  2. God’s promise of the New Covenant was that the
    Messiah would be Himself the embodiment of an everlasting covenant with
    His people. This promise, typified in the covenants, is fulfilled in
    Christ. (Is. 42:6-9; 43:19; 45:21-25; 46:9-13).
  3. The Old and New Covenants are two different
    covenants in terms of both form and function. The one is an administration
    of death, and the other is an administration of life (2 Cor. 3:6-8).
  4. The New Covenant is distinct from, while typified
    by, previous covenants in the Old Testament. The New Covenant, personified
    by and having put on flesh and blood in Christ, fulfills all previous
    covenants making them obsolete, including the Abrahamic and Sinaitic
    Covenants.
  5. Christ has fulfilled the Adamic, Noaic, Abrahamic,
    Mosaic, and Davidic covenants in his life, death, resurrection, and
    exaltation. While he has completely fulfilled them, they yet will be
    consummated in him in the New Heavens and New Earth.
  6. The New Covenant is a new covenant in its own right.
    The New Covenant is not the Abrahamic Covenant or a recapitulation of the
    Abrahamic Covenant. The New Covenant is not a new administration of the
    Mosaic Covenant.
  7. The New Covenant is not like the covenant made with
    the people through Moses. Embodied and personified in Christ, the New
    Covenant brought into existence through the life and cross work of Christ
    is made with his redeemed people through grace. God’s people do not enter
    the New Covenant by works, but by grace through faith; it is radically
    internal, not external; everlasting, not temporary.
  8. The tearing in two of the veil in the temple was a
    decisive, supernatural act that visibly demonstrated the end of the Old
    Covenant and the establishment of the New. This end of the Old Covenant
    was consummated in the fall of Jerusalem and the destruction of the
    Jerusalem Temple.
  9. As the fulfillment of the Old Testament promises of
    a New Covenant, Jesus Christ personifies, embodies, and incarnates the New
    Covenant. Thus, he Himself is the New Covenant (Isaiah 42:6, 49:8, Luke
    22:20).
  10. All of Scripture is to be read, understood, and
    interpreted in light of the New Covenant, established in Jesus Christ
    (Matt. 5:17; Luke 10:23-24; 24:27, 44; John 5:46; 8:56; Heb. 10:7). The
    New Covenant has become the interpretive paradigm for understanding the
    church’s existence in temporal and redemptive history.
  11. True biblical theology of the New Covenant is the
    recognition of God’s purpose, unfolding and weaving its way from Genesis
    to Revelation on the timeline of redemptive history, culminating in Jesus
    Christ.
  12. Christ’s inauguration of the New Covenant brings in
    things that are both qualitatively and quantatively “newer,” expressed in
    developing the theological significance of such basic concepts as new
    wineskins, new teaching, new commandment, new creation, new man, new name,
    new song, new Jerusalem and all things new (Rev. 21:5).

The Law

  1. The Law of Moses (as a totality) was connected to a
    particular covenant people. It was codified after a specific act of
    redemption, the Exodus.
  2. In the ultimate purpose of God, this Mosaic economy
    was temporary, destined to exist “until the time of
    reformation” (Heb.9:10) when God would speak in a final way in His
    Son in the last days (Heb.1:1-2).
  3. Everything going on in Israel, including the
    covenants and the law, was of a typical nature, and was fulfilled
    in the person and work of Christ (Heb.3:5; 8:5; 9:8-9) who is the New
    Israel of God (Matthew 2:15).
  4. The Ten Commandments are not “eternal moral law”
    first written in the heart of man at creation and forever binding upon all
    mankind.
  5. The Decalogue is not “transcovenantal”.
  6. The Decalogue is specifically tied to the Mosaic
    covenant and is a covenantal expression of the two greatest commandments,
    loving God and loving neighbor (Deuteronomy 6:5, Leviticus 19:18, Matthew
    22:37-40).
  7. The church no longer has to do with the law in any
    other way than in Christ, being onnomos Christou (in-lawed to
    Christ). The Old Covenant law, including the Decalogue, has been
    completely fulfilled in Jesus Christ which it typified in shadow and
    stone.
  8. New Covenant believers are in-lawed to Christ
    through their union with Christ, and in the indwelling of the Holy Spirit;
    they are not under the OC law of Moses.
  9. Because the Old Covenant law, including the
    Decalogue, has been fulfilled in Jesus Christ, New Covenant Theology
    denies that the Old Covenant law, including the Decalogue and its
    so-called “moral law”, is binding on New Covenant believers today. Yet, as
    the special revelation of God as fulfilled in Christ, the Old Covenant
    law, including the Decalogue, continues to inform behavior in the New
    Covenant.
  10. New Covenant believers, no longer under the law but
    in-lawed to Christ, are under the grace personified by, expressed in, and
    given through Jesus Christ. This means that New Covenant believers are no
    longer under the covenant of Moses and its terms. Since New Covenant
    believers are no longer under the covenant of Moses, they are no longer
    under its covenantal law.
  11. All behavioral norms, including those detailed in
    the Decalogue, are ultimately defined by and expressed in the person and
    work of Jesus Christ.
  12. While at times it may be helpful to distinguish
    between the ceremonial, civil, and moral aspects of Old Testament law, all
    laws of the Old Covenant were moral since right relationship with the God
    of the covenant was at stake in the keeping or breaking of those laws.
  13. While at times it may be helpful to distinguish
    between the ceremonial, civil, and moral aspects of Old Testament law, the
    New Testament treats the law as a singular unit and does not distinguish
    between these aspects.
  14. Just as the law cannot justify, the law cannot
    sanctify. Just as it is impossible to be justified by the law, one cannot
    be sanctified by the law. The background problem being addressed by Paul
    in 2 Corinthians 3, Galatians 3-5, and Romans 7 (albeit in 3 different
    church situations) is the attempt to be sanctified by the law.
  15. Regeneration does not change the inability of the
    law to transform. “Walking” in or by the law is the antithesis
    of “walking” in or by the Spirit (Galatians 5).
  16. God’s Old Covenant law is fulfilled in Christ
    Himself and obeyed by those who, in Christ, fulfill the greatest
    commandments to love God and their neighbor.
  17. New Covenant Theology insists that the law of Christ
    is not to be equated with the Decalogue, nor is it to be equated with that
    work of the law which was on the heart of Adam and all natural men. The
    work of the law on all men (Romans 2:14-16) causes all men to perceive
    God’s power and divine nature (Romans 1:20) so that the natural man’s
    conscience does what the law requires (Romans 2:14) and he is without
    excuse.
  18. The New Covenant law is called the law of Christ
    which is distinguished — both in substance and in form — from the Mosaic
    law.
  19. Christ is the Law of the New Covenant, incarnating
    the new standard of judgment as to what “has had its day” in the
    law and what has abiding validity (Col. 2:17). The Holy Spirit is the
    indwelling Law of Christ, causing New Covenant members to obey Christ the
    Law in conformity to His image.
  20. God also promised that each New Covenant member
    would have His law written on their hearts. This promise, typified by
    circumcision, is fulfilled by the Holy Spirit who dwells in believers to
    guide their steps and conform them to Christ.
  21. Just as the Old Covenant community was structured by
    written revelation which centered in Moses, so the New Covenant community
    is ordered by the “law of Christ” as personified and incarnated
    in the person of Jesus Christ, applied by the Holy Spirit, and given in
    the writing of the Apostles and prophets (Eph.2:20).
  22. The indwelling Holy Spirit, the law written on the
    heart, is the norm for Christian living.
  23. New Covenant Theology emphasizes that it is the
    Spirit, the indwelling “law” who both causes (Ezekiel 36:27) and
    enables the Christian to be conformed to and transformed into Christ’s
    image, Who is the Imago Dei, the perfect image of God.
  24. “Do this and live” (Leviticus 18:5, Ezekiel
    20:11,13,21, Luke 10:28, Romans 10:5, and Galatians 3:12; also Matthew
    5:48 via Leviticus 19:2) is the fundamental principle of obedience to the
    law, expressing both Israel’s obligation to the law of God as well as all
    men (Romans 3:19-23). Because his people could not fulfill the fundamental
    principle of obedience to the law, Christ obeyed the law on behalf of his
    people in order to fulfill the obligations of the law and release his
    people from the condemnation of the law (Romans 5:1, Romans 8:1-2).
  25. Christ’s perfect obedience to the law and
    fulfillment of the obligations is the necessary grounds for the
    righteousness imputed to his people, without which there is no right
    standing with God.
  26. Because Christ has obeyed the law on behalf of his
    people and has become a law for his people, unlike the external Mosaic
    law, the Law of Christ as the Spirit applied to the redeemed is able to
    effect and enable the obedience and love that is in accord with Christ’s
    obedience and love.
  27. For the New Covenant church, the law of God is no
    longer an external standard that demands compliance with the will of God.
    The Law of Christ as the indwelling Spirit is now an internal person who
    causes and inclines us to obey God from the heart.
  28. The New Commandment of the New Covenant, the Law of
    Christ, expresses the indwelling of the Spirit through belief in Christ
    and love for one another (John 13:34, Galatians 6:2, 1 John 3:23). The
    work of the Spirit as the new covenant law applied to the heart of the
    believer (Jeremiah 31:31-34, Ezekiel 36:27) is manifest in love for God
    and one another, in following the examples set by Christ and his apostles,
    and in living out an ethic informed by the whole of the canon. Love is
    central to the law of Christ.
  29. The New Testament and New Covenant Theology do not
    teach that the Ten Commandments are the objective standard for evaluating
    the Christian life. Christ is now the objective standard by which all
    holiness in the Christian life is measured.
  30. The progression of history to a final New Covenant
    guarantees the “law of Christ”, as personified and incarnated by
    Jesus Christ, and applied by the Spirit who is written on the heart, to be
    sufficient for the church.

The
Sabbath

  1. The Old Covenant Sabbath day was the divinely
    ordained sign of the Mosaic Covenant. With the rest of the Mosaic
    Covenant, the Old Covenant Sabbath commandment has passed into
    obsolescence in the inauguration of the New Covenant in Christ. The Old
    Covenant Sabbath has been typologically and eschatologically fulfilled by
    Christ for the people of God who rest in Him by faith (Romans 14:5;
    Colossians 2:16,17; Heb. 4:9-10).
  2. New Covenant Theology denies that Sunday is a
    Christian Sabbath after the manner of the Old Covenant. New Covenant
    Theology denies that the Sabbath principle of physical rest in the Old
    Testament has been transferred to the first day of the week. New Covenant
    Theology also denies the so-called “floating day” principle, or one day in
    seven, since the Sabbath principle has passed into obsolescence with the
    rest of the Mosaic Covenant and its so-called “moral law”. New Covenant
    Theology denies that the physical principle of Sabbath-keeping can be
    transferred to the first day of the week, or any other day, without doing
    violence to the so-called moral aspect of the Sinaitic Covenant’s Sabbath
    commandment.
  3. New Covenant Theology affirms that every Christian
    is a Sabbath-keeper because every Christian has entered in a rest from
    works in Christ the Sabbath Rest (Hebrews 4). Sabbath Rest for the New
    Covenant believer consists of resting or ceasing from works of the law or
    works of sin and resting by faith in Christ. Christ is our Sabbath Rest
    because having finished his work on our behalf he now sits at the right
    hand of the Father. Because Jesus Christ has become Sabbath Rest for his
    people, every moment of every day is Sabbath for the New Covenant
    believer.

The church

  1. The dominion of Christ over His Kingdom (the church,
    Matt. 16:19, 18:17,18), typified and foreshadowed in Israel’s Old Testament
    theocracy, has been inaugurated in the New Covenant, is expressed in the
    New Testament, and is effectively carried out in the life of the local
    assembly, the visible New Covenant church.
  2. The visible and local New Covenant church is the
    primary means by which the invisible church is expressed and manifested in
    the New Covenant.
  3. The church on earth is located in the local church.
    New Covenant Theology recognizes that Christ exercises his Lordship in and
    through the local church.
  4. The New Covenant church is a local, visible colony
    of the universal gathering in heaven. The universal gathering of God’s
    redeemed people has begun on earth in the form and expression of the local
    church. Thus by intent and design, the local church as a gathering of New
    Covenant people who participate in faith, mirrors the universal gathering
    of the redeemed.
  5. It is through the New Covenant church that God’s
    wisdom for the ages and his purposes throughout revelation and history —
    having been fulfilled in Jesus — are most visibly expressed.
  6. New Covenant Theology posits that the Church, which
    is the body of Christ (Eph. 1:22-23; Col. 1:18), first came into visible
    existence in history when the Spirit descended and was poured out at
    Pentecost, not in past history under the Old Covenant. There is only one
    redemptive purpose for the people of God, which is the Church, the good
    olive tree (Rom. 11), the body of Christ (Eph. 2:13-22; 3:1-12), the
    visible expression of which is the local church.

Israel

  1. The New Covenant is now in force and finds its
    fulfillment in Jesus, the antitypical New Israel.
  2. New Covenant Theology sees in Christ a fulfillment
    of promises that, in their Old Testament context, seemed to be addressed
    to Israel as a nation. It is in Christ, the New Israel, that the church
    enjoys the blessings of the promises that seemed to be addressed to Israel
    as a nation in the Old Testament Scriptures.
  3. New Covenant Theology denies that there is a one to
    one correlation between Israel and the New Covenant church. Israel was not
    the church in the Old Covenant, which consisted of an admixture of those
    who participated in faith and those who did not. In Christ, the New
    Israel, the church is not an admixture of believer and unbeliever, but is
    entirely by faith.
  4. Under the Old Covenant, Israel was the people of
    God. Under the New Covenant, the church is the people of God anticipated
    in and foreshadowed by national Israel in the Old Testament scriptures.
  5. In the Old Covenant, Israel, the second Adam, was a
    demonstration and proclamation of Jesus as a type. Israel typified the New
    Israel and His redeemed New Covenant people of God. That which was true of
    Israel, in type, is now true of Jesus as the federal head of His new
    covenant people in fulfillment. Thus, the supreme covenantal formula
    promised to Israel is now true of the church: Jehovah is our God, and we
    are His people. Christ, the New Covenant, now dwells among His people.