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Eternity - Search - The Staunch Calvinist
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...l with the eternality of heaven. Notice how in Revelation 14:11 the torments of the lost who are said to “have no rest, day or night” are side by side with the bliss of the saints who are said to have “rest from their labors” in Revelation 14:13. Notice also the close parallel between Revelation 14:11 and 20:10. Dr. Beale lays a great stress on this and rightfully so. The worshipers of the beast, the reprobate, will meet the same fate as their lord, the unholy trinity: Satan, the beast and false prophet. Dr. Beale writes, ‘the temporal expression “day and night” (hemeras kai nyktos) clearly refers to ceaseless activity that endures for Eternity in 20:10, but the identical sense is strongly implied in 7:15 and 4:8. In 7:15 the clause alludes to the worship of the whole congregation of saints in God's temple in the new creation at the end of the age...Such worship and relief will continue forever” (p. 118).
The parallel between the fate of the wicked and the righteous is also present in the fact that while the righteous “will reign forever and ever” (Rev 22:5), on the other hand, “the smoke of their torment goes up forever and ever” (Rev 14:11). Notice that Scripture says that the smoke of their torment, not destruction goes up forever and ever. The expression “forever and ever” is identical for both the righteous as well as the wicked. Torment or punishment by definition implies consciousness. We do not torment or punish a car or a rock; but we do punish criminals. Therefore, “It still remains true that Revelation 14:11 and 20:10-15 are the Achilles’ heel of the annihilationist perspective” (p. 134).
Much more could be said about this chapter, but my advice is to simply pick up the book and read this chapter. It is mind-opening and very helpful.
Summary
I loved the respectful tone of the authors and their respectful and fair interaction with the other side. I enjoyed their fair and honest handling of the Scriptures. I loved the fact that the authors frequently referred back to earlier portions of the book, which tells me that the editor did a great job at putting the book together. Sometimes they even cite earlier portions. Much could be learned from this book, from both its theological as well as pastoral tone, and I will no doubt return and look up the arguments and the texts again. Lord willing, I will try to update my commentary on chapter 32 of the 1689 sometime in the future with the insights I've gained from this work.
...tion to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:
even so by the righteousness of one, [the free gift] came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from Eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.
What Charles H Spurgeon had to say about Romans 5:17-18[5]:
All who are in Christ are justified by Christ, just as all who were in Adam were lost and condemned in Adam. The “alls” are not equal in extent —equal as far as the person goes in whom the “alls” were found. And this is our hope — that we, being in Christ are justified because of his righteousness.
...ife (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18, 27–30; 2:17; Col. 1:24–25; 2 Tim. 1:6–12; 2:3–4, 9–10; 4:5–8). the Savior of all people, especially of those who believe. Paul is obviously not teaching universalism, that all people will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject him and spend Eternity in hell (Matt. 25:41, 46; Rev. 20:11–15). Yet, the Greek word translated “especially” must mean that all people enjoy God’s salvation in some way like those who believe enjoy his salvation. The simple explanation is that God is the Savior of all people, only in a temporal sense, while of believers in an eternal sense. Paul’s point is that while God graciously delivers believers from sin’s condemnation and penalty because he was their substitute (2 Cor. 5:21), all people experience some earthly benefits from the goodness of God. Those benefits are: 1) common grace—a term that describes God’s goodness shown to all mankind universally (Ps. 145:9) in restraining sin (Rom. 2:15) and judgment (Rom. 2:3–6), maintaining order in society through government (Rom. 13:1–5), enabling man to appreciate beauty and goodness (Ps. 50:2), and showering him with temporal blessings (Matt. 5:45; Acts 14:15–17; 17:25); 2) compassion—the broken-hearted, loving pity that God shows to undeserving, unregenerate sinners (Ex. 34:6, 7; Ps. 86:5; Dan. 9:9; Matt. 23:37; Luke 19:41–44; cf. Isa. 16:11–13; Jer. 48:35–37); 3) admonition to repent—God constantly warns sinners of their fate, demonstrating the heart of a compassionate Creator who has no pleasure in the death of the wicked (Ezek. 18:30–32; 33:11); and 4) the gospel invitation—salvation in Christ is indiscriminately offered to all (Matt. 11:28–29; 22:2–14; John 6:35–40; Rev. 22:17; cf. John 5:39–40). God is, by nature, a saving God. That is, he finds no pleasure in the death of sinners. His saving character is revealed even in how he deals with those who will never believe, but only in these four temporal ways. See notes on 1 Tim. 2:6.
The statement that Jesus is the Savior of everyone, especially of those who believe may seem to teach universalism, the belief that every person will eventually go to heaven regardless of whether they accept Christ. But the rest of Scripture clearly denies this idea. The Greek word translated here as "especially" expresses the sense of "particularly." The point is not that Jesus saves everybody and then saves believers even more. Rather, Jesus is the Savior for all—all who believe. Further, "everyone" pictures the trans-national scope of the gospel. Thus Christ is the "Savior" of people from every race and nation.
... the world through the disobedience of one man, Adam. Through sin, the punishment of sin also entered into the world—death. In Adam, all sinned and thereby also came under the punishment of death. The “all sinned” in Romans 5:12c is not personal sin, but the sin of the representative, Adam. We all sinned because he sinned. His sin and trespass did not only lead to our death, but also to our judgment and condemnation. His sin brought both physical and spiritual death; natural and eternal death.
When sin entered into the world, separation came between man and God. Separation from all good, physical and spiritual death also, the second death, the death of all Eternity and torment in Hell. Sin creates separation between the Creator and creature. The sin that is in us causes Him to grief and be angry with us and make His wrath abide on us (Gen. 6:5-6; John 3:36).
Isa. 59:2 but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.
§3 Original Sin and Federal Headship
They being the root, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.1
They were not only the root, i.e., the first parents of all humans, but also by God’s appointment, standing in the room and stead of all mankind (Rom. 5:12-19). It was God Who decided that Adam be the federal head of all his descendants. This meant that whatever Adam did in the Covenant of Works (see chapter 7) counted for his descendants also. Since Adam disobeyed, all the curses of the Covenant came upon us, too. Thus, the guilt of sin was imputed (Rom. 5:12) to us and the corrupted nature conveyed by ordinary generation, i.e., procreation. Note especially the word ordinary, which excludes our Lord from being under Adam since His birth or generation was unordinary. From our first point of life we are sinful. We are conceived in sin. Conceived in and not by sin. We are by nature children of wrath (Eph. 2:3), not children of God. And we are subject to all the curses of God because of Adam’s law-breaking and our own sins against God and will remain so unless the Lord Jesus sets us free.
Here is the Confession’s full statement on the classic doctrine of Original Sin, or as Dr. Wayne Grudem suggests, Inherited Sin. We see that Adam and Eve, or more specifically, Adam, stood in our place in the Garden. They were the tree of the human family, so to speak, and if the tree is corrupt, its fruits will also be corrupt (Matt. 7:18). It was God Who appointed Adam as the Federal Head of the human race, the legal representative. It was His doing, there is no questioning of God’s decision. He is righteous in all His ways and is never “unfair” (Deut. 32:4; Gen. 18:25; Job 34:10). None of us would have done otherwise if we were in their shoes, being tempted by the deceiver. Because of Adam and Eve’s transgression of God’s Law, the guilt of sin is imputed (attributed) to all their posterity and also the punishment, henc...
...the world. God gave the Israelites manna in the wilderness to nurture them and provide for them. Christ declares that this bread was pointing to Him and that he is the True Bread of Life. Eating this bread will cause us to have life. He is not speaking of physical life, but of spiritual life obviously. For the manna which the Israelites ate did neither spare them from death nor from God’s judgment. But if one eats of this Bread, they “shall not hunger” (John 6:35). They will not hunger because they will find their food in Christ and in Him alone. They will not hunger because they take Christ into them and He will satisfy and nurture them for Eternity.
In John 6:50-58, our Lord goes more in-depth about Him being bread and drink for us, which causes many to turn back. If we eat the Bread from Heaven (Christ Himself), then we will not die (John 6:50). This is similar to what He says about believing in Him and passing from life to death in John 5:24. All those who have eaten of this Bread, will not die but “live forever” (John 5:51). This bread is Christ’s flesh, it’s His sacrifice for us (not the Mass, or the Lord’s Supper). In John 6:54, He even says, “Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.” Without feeding upon Christ’s flesh and drinking His blood, there is no life. This makes it pretty clear that in faith, we come to Christ to find in Him all that is necessary for our salvation: Himself and His work for us in His life, death, and resurrection.
Definition of Faith
Now that we’ve looked at the Greek words used for faith and expressions used for it in Scripture, we have the ability to define faith biblically. Faith is the trust and reliance upon God in Christ and His Word for salvation and all of His promises. While we will take some time to write about saving faith, let us provide some definitions for faith here. As already quoted, Dr. Grudem defines it as “Trust or dependence on God based on the fact that we take him at his word and believe what he has said.”[1] But when he specifically defines saving faith, it is “trust in Jesus Christ as a living person for forgiveness of sins and for eternal life with God.”[21]Keach’s Catechism, specifically on saving faith, says:
Q. 93. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the gospel. (Heb. 10:39; John 1:12; Phil. 3-9; Gal. 2:15,16)
Biblical faith, essentially, has to do with trust, reliance, confidence in God in Christ, His Word and His promises.
Different Kinds of Faith
Over the centuries, theologians have spoken about different kinds of faith based on the biblical text. There are generally four kinds of faith in the Bible, saving faith being the most prominent.
True Saving Faith
This is the faith that is the instrument of justification. This is the faith that unites us to Christ. This is the faith by which we are sanctified. This is the faith that receives Christ as He is offered to us in the gospel. This is the faith that finds all of its hope and confidence in Christ alone for salvation and life. This is the kind of faith, of which Christ says is “sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty” (Matt. 13:23). This is the kind of faith that endures unlike the othe...
...cation. He has given us by grace everything that is necessary for us to live godly lives in Jesus Christ including His Holy Spirit and the Holy Scriptures (2Tim. 3:16-17). The way that God did this was through giving us His knowledge. God did this when He saved us, when we received the knowledge of truth in sincerity and faith. Furthermore, God is described as the One Who effectually called (see chapter 10) and summoned the believer to “his own glory and excellence”. God summoned the believer to partake of the divine nature, to share in His joy and life. God, Who in Eternity past existed as Father, Son, and Holy Spirit; ever-glorious, ever-joyful and ever-excellent, has promised those who deserve nothing but His wrath to share in Himself and His joy. It is God Who called us and His call is irrevocable (Rom. 11:29). It is God Who has granted us His knowledge through which we were saved and were granted all that we need for life and godliness. It is all the work of God.
2. The purpose for the “precious and very great promises” of God is that we “become partakers of the divine nature.” Does that mean that we become God? No. The apostle “intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.”[3] John Gill comments on this:
that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is:[4]
Matthew Poole notes on this passage:
That by these ye might be partakers of the Divine nature: we are said to be partakers of the Divine nature, not by any communication of the Divine essence to us, but by God’s impressing upon us, and infusing into us, those divine qualities and dispositions (knowledge, righteousness, and true holiness) which do express and resemble the perfections of God, and are called his image, Eph 4:24; Col 3:10. And we are said to be made partakers of this Divine nature by the promises of the gospel, because they are the effectual means of our regeneration, (in which that Divine nature is communicated to us), by reason of that quickening Spirit which accompanieth them, 2Co 3:6, works by them, and forms in us the image of that wisdom, righteousness, and holiness of God, which appear in them; or of that glory of the Lord, which when by faith we behold in the glass of gospel promises, we are changed into the same image, even as by the Spirit of the Lord, 2Co 3:18. Or,
the Divine nature may be understood of the glory and immortality of the other life, wherein we shall be conformed to God, and wh...
...fficient friend, even Jesus Christ. When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ (for, as he is the mediator of all our prayers, so he is of all our praises)—to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge. It is Christ that has purchased deliverance for us in due time. Through Christ death will put an end to all these complaints, and waft us to an Eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord Jesus Christ![78]
Romans 8:1-4 - The Righteous Requirement Of The Law Might Be Fulfilled In Us
There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from thelaw of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.
Paul continues where he left off in chapter 7. We should remember that the original “Bible” did not have chapter or verse divisions, therefore, this letter was one continuous whole from the beginning to the end. The chapter and verse divisions came later (around the 13th century). Therefore, we should not merely think because it is another chapter, therefore, Paul is speaking about a different subject. Nay, the subject still has to do with the Christian and the law.
There is no condemnation for those found in Christ because Christ Himself has taken their condemnation upon Himself in His person as the Substitute of His elect. He is the propitiation of our sins and we have received the application of His propitiation through faith (Rom. 3:25). The apostle here is giving a conclusion on what he has been discussing from the beginning concerning sin and salvation. Basically, Paul is saying: “Because of all these things which I discussed in the previous discourse [chapters], there is no condemnation for the believer.” In v. 2, the apostle grounds the assertion that he made in v. 1. The reason why there is no condemnation is that believers have been set free. They have been set free from “the law of sin and death”. How? By “the law of the Spirit of life…in Christ Jesus”. They have been set free from one law by another law. The word “law” in v. 2 refers to a controlling power or a principle. Notice the contrast that is made between these two laws. One is a law of sin, the other is of the Holy Spirit. One is a law of death, the other is of life. One is outside of Christ, the other is in Christ. There is a clear antithesis between these two laws. These two cannot mix.
In v. 3, we see something that the Law could not do, namely, condemn sin. This does not mean that the moral law did not have the power to show us that we are sinful, it, in fact, served such a function by the admission of the apostle (Rom. 3:20; 7:7). But what is meant here, is that the law is powerless to do away and deal with the problem of sin. The law is powerless to condemn sin so as to remove it. The...
The covenant of works that was given to Adam was broken by sin and thereby made unprofitable unto life (see also chapter 6:1). Now, it only administers its curse—death. Therefore, God was pleased to give forth the promise of Christ (Gen. 3:15; Eph. 2:12) as He had purposed to save the elect by Christ from all Eternity. In this promise of Christ, the gospel was revealed as the means of calling the elect (Gal. 3:8; Luke 2:25, 38). As the gospel was revealed in thispromise, God worked to beget in the elect faith and repentance so that they would embrace this promise, which was effectual for the conversion and salvation of sinners (Gal. 3:15-22). This promise of Christ was, essentially or in substance, the promise of the gospel and salvation, which is what Christ accomplished on behalf of the elect.
Salvation was always through Christ, whether people were consciously aware of that or not. They were saved by faith alone and by not works. By loosely reading the Old Testament and seeing the absence of the cross, we may think that salvation was by works under the Old Testament, but now, in the New Testament era, it is by grace. This is completely false and a grave mistake. Salvation has always been by grace. The reason that this is so is because the Adamic Covenant (see here), which could have provided eternal life if Adam obeyed, was broken. When that covenant was broken, the promise of eternal life by obedience was likewise broken and became unprofitable for Adam’s fallen and sin-cursed descendants. The Covenant of Works which was made with Adam in Eden lost the ability to give eternal life because it is now broken. That covenant did not contain provisions for atonement and now it could only administer the curse of that covenant—death. We see in Genesis 3 that just after God, the covenant Lord, confronts Adam and Eve with their sin, He likewise gives the promise of the Savior:
Gen. 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
This is indisputably a promise of the Savior, the first one and that is why it is called the Proto-Evangelium, meaning, the first (giving-out of the) gospel. God promises a Seed, an Offspring Who would conquer the serpent, who is the Devil. At this point of time, it seems pretty vague, but as time goes by we come to know more about this Offspring and Seed. For example, Abraham is promised that in his “offspring shall all the nations of the earth be blessed” (Gen. 22:18). So now we know not only He will be the child of Eve, but will also be a descendent of Abraham. From Genesis 49:10 we learn that the Offspring and the Messiah will come from the loins of Judah. As we progress in biblical revelation, we come to learn more about the identity of the Messiah. Later it will be revealed that He will be a son of David (2Sam. 7) and so forth. It is not that the original Covenant of Works made with Adam has been completely done away with, but that it can no longer give life. The only thing it administers is its curse—death—under which all outside of Christ lie. Death is the wage of sin (Rom. 3:23), that was what Adam was threatened with by God (Gen. 2:17) and because of Adam all are made sinners (Rom. 5:12).
The substance of the Covenant of Grace was revealed to all the saints before Christ. The Covenant of Grace, prior to the inauguration of the N...
...n of His sacrifice and is for the same people for whom His sacrifice was offered. He is the Mediator and thus, all who are called of God receive the promised eternal inheritance (Heb. 9:15). He stands between God and man (1 Tim. 2:5) and mediates for His people. The Lord Jesus cannot fail in His mediation and the Father never rejects Him (e.g., John 11:42). Therefore, since He is a Mediator, He must be a Mediator of a particular covenant. Mediators are always mediators based on an agreement or a covenant. The covenant which He mediates is the one established in His blood—the New Covenant. The people on whose behalf He gave His life were His covenant people, those given to Him from all Eternity by the Father. He is said to make propitiation for the sins of the people (Heb. 2:17). All His covenant people, for whom He mediates, have their sins propitiated—a satisfaction has been made on their behalf for their sins. The book of Hebrews is thoroughly covenantal. The Lord Jesus is “a forerunner on our behalf” (Heb. 6:19), His people, appearing before God for us. A new hope and a new way has been opened for the people to draw near to God, by the abolishment of the Old Covenant system and replacing it with the New Covenant ministry (Heb. 7:18-19). It is a better hope, because “Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises” (Heb. 8:6). The Lord Jesus is said to be the surety of a better covenant (Heb 7:22 KJV). He is the guarantor and the guarantee that the New Covenant is better than the Old. Jesus is the guarantee that the New Covenant is better. The New Covenant is better because of Jesus being its Mediator and High Priest. Because He is everlasting and has an indestructible life, His priesthood according to the order of Melchizedek is permanent and He makes intercession for His people (Heb. 7:23-25). Since He is the surety of the New Covenant, the High Priest Who lives permanently, consequently, He is able to save completely those who draw near to God through Him. The reason? Since He “ever liveth to make intercession for them.” The people for whom He made His sacrifice and for Whom He intercedes and mediates are one and the same, and they are all saved because of His sacrifice and intercession which follows His sacrifice. The basis of His mediation and intercession is His sacrifice. We, as Reformed people (I’m speaking both to Presbyterians and Baptists), believe that Christ only died and intended to save the elect, therefore, they only will be saved. But what I’m trying to show from Hebrews is that 1) Christ made a sacrifice for His covenant people, 2) Christ intercedes and mediates on the basis of His sacrifice for His covenant people, and finally 3) Christ is able to save completely those for whom He mediates. Therefore, since we know that it is only for the elect that Christ made His sacrifice, mediates, and makes intercession, that means that only the elect are part of the New Covenant. Christ intercedes and mediates on behalf of everyone in the New Covenant established in His blood because His sheep are those whom He died for—His people whom He came to save (Matt. 1:21). There are no members of the Covenant for whom Christ does not mediate or fails in His mediation. All His covenant people are brought to salvation completely. In Hebrews 9:11-14, Christ is said to enter by His blood into the heavenly Temple and secure an ete...
When we read of the New Covenant, restoration, giving of a new heart we believe that they’re speaking of the New Covenant in Christ’s blood, with the people of God, Jew and Gentile believers.
There are two ways to read OTKP covenantally:
i.“The contrasting mode of covenantalreading is very valuable, since it highlights and magnifies the true greatness of the New Covenant, a greatness that consists in the fact that it is none other than the Eternal Covenant; the one true redemptive plan that God conceived in Eternity past, veiled in OT times, and unveiled in these last days through his Son, so that now and forevermore, his people may worship him in spirit and truth (John 1:14, 17, 4:23-24).” Page 236
ii.In the Comparative Reading we look for the inferiority of the Old Covenant as opposed to the New Covenant blessings.
Christological
We see Christ and Him crucified. We look for types, shadows and prophecies about the Messiah and His work.
Ecclesiological
We see OTKP fulfilled in the Israel of God (Gal 6:16) which is comprised of both Jews and Gentiles. Everyone who is in the New Covenant (Rom 2:25-29; 9:6-7; 11 [one olive tree]; Eph 2:13-19; Phil 3:3; 1 Pet 2:4-11).
In this point we are in strong disagreement with Dispensationalists who teach the distinction and the two plans of God for the Church and Israel.
This table is of some help to show the unity of the Church and true spiritual Israel:
Israel
Church
Saints (Num 16:3; Deut 33:3)
Saints (Eph 1:1; Rom 1:7)
Elect (Deut 7:6-7; 14:2)
Elect (Col 3:12; Titus 1:1)
Beloved (Deut 7:7; 4:37)
Beloved (Col 3:12; 1 Thess 1:4)
Called (Isa 41:9; 43:1)
Called (Rom 1:6-7; 1 Cor 1:2)
Church (Ps 89:5; Mic 2:5 (LXX); Acts 7:38; Heb 2:12)
Church (Eph 1:22; Gal 1:13; Acts 20:28)
Flock (Ezek 34; Ps 77:20)
Flock (Luke 12:32; 1 Pet 5:2)
Holy Nation (Exod 19:5-6)
Holy Nation (1 Pet 2:9)
Kingdom of Priests (Exod 19:5-6)
Royal Priesthood (1 Pet 2:9; Rev 1:6)
Peculiar Treasure (Exod 19:5-6)
Peculiar Treasure (1 Pet 2:9)
God’s People (Hos 1:9, 10)
God’s People (1 Pet 2:10)
Holy People (Deut 7:6)
Holy People (1 Pet 1:15-16)
People of Inheritance (Deut 4:20)
People of Inheritance (Eph 1:18)
God’s Tabernacle in Israel (Lev 26:11)
God’s Tabernacle in Church (John 1:14)
God walks among them (Lev 26:12)
God walks among them (2 Cor 6:16-18)
Twelve Patriarchs
Twelve Apostles
God married to them (Isa 54:5; Hos 2:19; Jer 3:14; 6:2; 31:32)
Christ married to them (Eph 5:22-23; 2 Cor 11:2)
Dean Davis leaves us with three principles for the interpretation of OTKP, and they are:
All OTKP’s are fulfilled in the two-fold spiritual reign (Kingdom) of God instituted by Christ under the New Covenant, and must be interpreted accordingly.
To a greater or lesser degree, all OTKP’s are covenantally conditioned, and must be interpreted accordingly.
All OTKP’s are fulfilled in the Church, and must be interpreted accordingly.
Obviously, you may see some of those things as unreasonable, but I assure you they are not, that’s why you need to get your hands on the book.
Dean demonstrates the accuracy of the New Covenant Hermeneutic by letti...
