Judges: Apostasy and Political Anarchy, and a Type for the Second Coming

In my study through the book of Judges, now to consider the last 5 chapters, which serve as an appendix to the main book:  two stories of events that occurred at the very beginning — just before the events starting in Judges 3.  Joshua and the leaders associated with him had passed from the scene.  Before this study, these last 5 chapters were ones I read 1-2 times per year in my regular Bible reading, but did not think about too much, as to why these stories are here, their placement in the book, and the purpose they serve along with lessons to learn from them.

Alan Cairns’ final lecture on Judges is a summary overview of these last chapters.  Of particular significance:  the connection between spiritual apostasy and political anarchy.  Both of these are present in these last chapters:  there was no king, no one in charge, and so everyone did what was right in their own eyes.  As Cairns observed, wherever we find spiritual apostasy we also see political anarchy:  and wherever we find political anarchy, the spiritual apostasy is also there.  Though recorded in reverse sequence (the beginning, at the end of the book), it was the situation in these last chapters, encompassed in these two events, that caused the Lord to bring judgment and mercy to the people, to begin that cycle of apostasy – judgement – repentance by the people – a judge sent as deliverer.  

For further reflection, and to see a type here for our time and Christ’s Return:  we see increasing apostasy and increasing political stability, that which leads to anarchy.  Yet we have God’s word and His promises sure, regarding the end to come.  In the prophetic events yet to come, we will see the great punishment coming — the Great Tribulation.   But just as God had mercy upon the apostate Israelites, and did not leave them in that situation:  God will yet show His mercy after the judgment — the chastening — has done its work in His people, the elect.  In the time of the judges, God brought trial and tribulation, and then sent them judges — who were types of our savior God, the Lord Jesus Christ.  So, in this great OT type, along with the prophetic word regarding the future, we have the great hope of His return, in seeing our salvation drawing near  (Luke 21:28 ).  As the apostle Paul said, Romans 11:32, “For God has committed them all to disobedience, that He might have mercy on all.”

Christ’s First and Second Comings: In the Type of Ehud

As I continue listening to Alan Cairns’ sermons, now in a series on the book of Judges, I notice a lot of similarities in the Spirit in him and qualities in Charles Spurgeon.  Cairns’ ministry was about 120 years after Spurgeon, yet many common preaching features. From a sermon on Judges 3:  allowing the Spirit to lead in determining what to preach on for any given Lord’s Day, rather than  rigid, scheduled, pre-planned series; and remarks about those who had sat under his preaching ministry for many years, and still unmoved and not saved.  Cairns, like Spurgeon, also believed Revelation 6, the first seal, was referring to Christ and not the AntiChrist (unlike most other premillennialists), and had a very optimistic view regarding the great spiritual blessings we now have.  Like Spurgeon, Cairns firmly stated his belief in the future millennial reign of Christ, yet expected great things of God, true revival, in this age.

Apparently Charles Spurgeon never preached a sermon on Ehud, the second of the Judges of Israel.  But if he had, the sermon would have been quite similar to this one from Dr. Cairns in 1989.  In “The Train of Christ’s Triumph” we see Ehud as a type of Christ, and both Christ’s First and Second Comings in the story of Ehud in Judges 3: Ehud’s individual work and victory over Eglon; and then, his blowing the trumpet to rally the people to follow him. In this type, we see freedom from sin and judgment, fellowship (they followed Ehud), and the people as followers in the king’s army.  

First, Ehud did the conquering work, slaying Eglon — like Christ’s defeat of Satan at Calvary.  Here, the mighty message of freedom; the bondage of sin broken by the power of Christ, and our reconciliation and redemption.Then, Ehud blew the trumpet, rousing the people to leave everything and to follow him.  The trumpet can be seen as a representation of the Lord Jesus Christ:  having triumphed at Calvary, calling to people to leave all and follow him.
Fellowship:  Ehud’s trumpet blast announced what he had done, and for the people to leave their sheepfolds, their earthly occupations, their fears and worries of Moab, to leave all–and come out in open fellowship with this mighty conqueror.  Christ’s victory, the reality of this type:  the victory only profits those who have been brought into fellowship with Him.

The Crusade of Victory:  Ehud’s leading the people, can be seen as a type of the progress and triumph of the Gospel.  Christ led His church, the New Testament church.  We are reminded of the essence of the Christian life:  to enter in experimentally, into what Christ has accomplished for us at Calvary.  Pentecost was their first taste of victorious service for Christ.  Then, in Acts 1:8, the apostles were given their commission:  in the conquest of Calvary.  They are going to conquer them (Jerusalem, Judea, the world) with the gospel.  He has gone into His Eglon, and come out victorious.  He’s the conqueror.  Those men could challenge the world, and conquer the world, and they did. 

Judges 3:27 describes the mountains of Ephraim; and the children of Israel went down with him from the mountains.  A spiritual application and type here also:  When God’s people spend time in the mount with their conqueror, then they come down with irresistible power.  

In the first part of Ehud’s story, he slayed Eglon.  Christ’s First Coming was in humiliation, largely unknown, unheralded.  In the second part of Ehud’s story, he blows the trumpet.  Here we have a picture of Christ’s Second Coming, with power, with hosts and armies of glory, and the blowing of the last trumpet. 

The full sermon is powerful, convicting, and well worth listening to.  Cairns brings home the importance of the Christian’s experience, the power of God for the Christian church, and the importance of serious prayer.  Cairns — again, very similar to Spurgeon’s sermons of optimism with reference to this age — noted that the church no longer had the vision of God’s word for His church, the vision had been lost — because of a peculiar notion of the Second Coming and millennial reign.  ‘Well, we can expect nothing too much in this day and age, and we’ve postponed all expectations until Christ’s victories until the millennium.'”  

Cairns considered the reason why we don’t see revival, but instead apostasy:  this is all an excuse for carnal laziness.  God had given a mandate to the apostles, and a message, and a promise of the mighty results that He would give.  

Nothing in scripture says that God has withdrawn the message, the mandate, or changed the promise.  A cloak in most cases, for our own carnality.  Cloaked in the respectable garments of theological language and theological excuses.  …. The Lord Jesus Christ is not coming back for a church in defeat, or a church in reverse-gear or a church that has only the memory and the theory of the power of the Holy Ghost.  He’s coming back for a church whose lamps are trimmed, whose witness is bright, whose experience of God is real, and whose knowledge of revival is intimate.  He has never changed that.

From our viewpoint today, over 30 years later and the apostasy of the professing church increasingly more apparent, I observe that, yes, God still has that message, mandate, and promise — and yet, clearly God has used that “carnal laziness” to bring about what He has purposed for the last of the last days, that this age would end in failure, in increasing apostasy– and not in revival.  Yes, God does have His people, who have real experience of God, the virgins whose lamps are trimmed.  But such will not be the characteristic of the majority, of the overall professing Church.  As God has also purposed and revealed in His word, the people at the Second Coming would be asleep (both the virgins with their lamps trimmed, as well as the others who did not have oil), and “when the Son of Man comes, will He really find faith on the earth?”  (Luke 18:8) 

Amid his words about the trumpet, that call to challenge the world and to conquer this world for God, Cairns acknowledged that God is sovereign, and He does not promise that every day will be a Pentecost.  Along with mention of the 1850s Prayer Revival in the US, and emphasis on the importance of prayer, he related a story about a preacher in Romania (then behind the Iron Curtain) and their real persecution and hard suffering, and that man’s interaction with a Western-thinking evangelist.  The only places where revival occurs today, are places where people are poor, and where their lives are in danger.  It is not happening in the West, because of the carnality of God’s people at ease.

We are still in God’s good hands, in spite of this.  After all, in Revelation 5, it is the Lamb who opens the seals, it is He, the Lamb, who unfolds these terrible events.  We’re in the hand of our Savior.  The seven trumpet blasts in Revelation represent serious, solemn markers of God’s progressing purpose during the last of the last days, this last period before the return of Christ.  We look forward to the last trumpet, that time of deliverance from sin and bondage, and entering into the full enjoyment of that deliverance. 

Biblical eschatology must include Christ’s First coming.  Sensationalism comes from forgetting Christ’s First Coming and speculating about dates and ideas that are not even in the Bible–such as the notion of Russia being in the Bible (when it is not, the similar sounding word does not mean Russia), and since the US isn’t mentioned in the Bible it’s going to be blown to bits.  Here I also recall J.C. Ryle’s emphasis upon both “the cross and the crown.”

Some more great observations from this sermon, and the hope we have:

… those not premillennial, you don’t believe Christ will reign upon the earth.  I’m not too worried about it; you’re going to learn.  It won’t keep you from heaven, but will make life a little more difficult for you.  … the childish rubble they will come up with to try to deny that 1000 year reign of Christ.  He came, He conquered, He gives His church a mandate, a message, and a promise, and He’s coming back in mighty final glory.  Do you have that hope?  Has your soul ever been gripped with those things?

God’s Providence: Reformed Theology Conference Lectures

Regarding the doctrine of Providence, here are two interesting conference series from ReformedResources (Alliance of Confessing Evangelicals),

• Ian Hamilton and Alistair Begg, six sessions (three each), from the 2014 Princeton Regional Conference on Reformed Theology (full MP3 download set )

God’s Providence Defined  (A. Begg)
God’s Providence in the Lives of His Servants (I. Hamilton)
God’s Providence in the Death of Jesus Christ  (A. Begg)
God’s Providence and Our Worship (I. Hamilton)
Providence Personal Reflections (A. Begg)
Making Sense of the Mysteries of Providence  (I. Hamilton)

and —

• From the 2016 conference of the ‘Westminster Confession into the 21^st Century, five lectures on Providence (from five different speakers), from the reference point of the Westminster Confession and the Shorter and Larger Catechisms.

The Meaning of Providence
The Means of Providence
The Dilemma of Providence
The Mystery of Providence
The Protection of Providence

The Scottish contribution (Hamilton and Begg) (reference this post, also with an interview link ) is less formal and easier to listen to, for a general audience.  The lectures are interesting (my first listen to these speakers) as a good base; I especially found the 4th one, which connects God’s Providence to our worship, particularly interesting as a topic for further exploration.  Here, Hamilton brought out the reason to include the Psalms in our worship (not a case for exclusive Psalmody, but a balance to include the Psalms):  worship should include the ‘minor note’ so predominant in the Psalms, along with the positive, praising and thankful ‘major note’.  Hamilton also noted a good response to the argument put forth by those who put excessive emphasis on the New Testament — why we should include the Psalms as applicable today in our New Testament age.  Paul, writing to the Romans (Romans 8:36) – in our New Testament age – directly quotes from Psalm 44:22, ‘For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’  Thus the Psalms are still applicable to New Testament Christians.

From my recent reading elsewhere, David Powlison (in ‘Speaking Truth in Love’) also referenced the point about the ‘minor key’ versus ‘major key’.

Consider the Psalms, the book of talking with God.  About ninety psalms are “minor key.”  Intercessions regarding sin and suffering predominate—always in light of God revealing his mercies, power, and kingdom.  In about one-third of these, the battle with personal sin and guilt appears.  Often there are requests that God make us wiser: “Teach me”; “Give me understanding”; “Revive me.”  In many more psalms, you see requests to change circumstances: deliver me from evildoers; be my refuge and fortress; destroy your enemies.  These are always tied to requests that God arrive with kingdom glory and power.  God reveals himself by making these bad things and bad people go away!  Then there are the sixty or so “major key” psalms.  These emphasize the joy and praise that mark God’s kingdom reign revealed.

In the 5^th lecture, Personal Reflections, Alistair Begg shared much of his personal life experiences including the providence of God that brought him to pastor a church in Cleveland, Ohio.  As just a personal observation from these lectures, I note Begg’s frequent use of humor; at times the ‘laugh-track’ audience response seemed too frequent and distracting, recalling to my mind a post from David Murray (another Scottish Reformed speaker)– this link at Banner of Truth, Serious Preaching in a Comedy Culture.  Some preachers naturally like to use more humor than do others, but for my preference the laughter was too frequent at times, though the overall messages were good.

On that more serious note, the second set of lectures linked above, the five from the Westminster Confession conference series, provides the serious, doctrinal look–The Comfort of the Church: God’s Most Wise and Holy Providence.  It takes a while to get used to this style of listening; these are plenary lectures, formal papers presented (read aloud) by each speaker, seminary professors at Reformed Presbyterian Theological Seminary.  The lectures are rich with references to the Westminster definitions along with many scripture references, on several aspects of providence.  (Note:  The papers from this conference can be accessed in print, the full set here.)  The fourth one, The Mystery of Providence, by C.J. Williams, includes an interesting presentation in typology.  Common “types of Christ” include Joseph and King David, but another Old Testament character I had not considered as a type of Christ, is Job.  Williams expands on the correspondences between Job and Christ:  original great esteem by God, then extreme suffering and humiliation, followed by great exaltation beyond the original condition.  Williams has since published a book, with foreword by Richard Gamble (another of the speakers in this conference set), on the Job/Christ type:  The Shadow of Christ in the Book of Job.

These two series are both good ones about the great doctrine of God’s Providence, covering the many aspects of God’s Providence from the doctrinal understanding as well as personal experience of Providence in our lives.

Andrew Bonar: Leviticus, Covenantal Premillennialism, and Ezekiel

As part of the 2017 Challies Reading Challenge, for the commentary I’m currently reading Andrew Bonar’s classic and highly-recommended commentary on Leviticus (1846).  I’m a little over halfway through, and greatly appreciate it, as a verse by verse, chapter by chapter commentary that is straightforward reading for the layperson, with many good devotional thoughts.

I have read other works by Andrew Bonar, including his Christ and His Church in the Book of Psalms, and (earlier this year) his biography of Robert Murray McCheyne, which I especially enjoyed.  I like reading his perspective as a covenantal premillennialist, a view not often seen today, due to the over-reaction by many Reformed against the errors of dispensationalism–to the point of rejecting even what has historically been affirmed by Reformed / covenantal theologians.  For Bonar, in the Reformed tradition, saw the unity of scripture (Old and New Testament), and noted in Leviticus many types (figures, allegories) of Christ—yet also affirmed what the scriptures say regarding Israel’s future and how the scriptures describe the future millennial age.

Here, from Bonar’s commentary – published in 1846, years before dispensationalism had taken hold of much of evangelical Christianity – come some interesting thoughts regarding Leviticus and the last chapters of Ezekiel, regarding the future millennial temple.  He notes (as did the later dispensational writers) the differences in this temple as compared to the previous tabernacle and temple, and relates the types and shadows of Leviticus to their educational, instructional purpose:

Is it not possible that some such end as this may be answered by the temple which Ezekiel foretells as yet to be built (chap. Xl., &c.)  Believing nations may frequent that temple in order to get understanding in these types and shadows.  They may go up to the mountain of the Lord’s house, to be there taught his ways (Isaiah 2:3).  In that temple they may learn how not one tittle of the law has failed.  … Indeed, the very fact that the order of arrangement in Ezekiel entirely differs from the order observed in either tabernacle or temple, and that the edifice itself is reared on a plan varying from every former sanctuary, is sufficient to suggest the idea that it is meant to cast light on former types and shadows.  … As it is said of the rigid features of a marble statue, that they may be made to move and vary their expression so as even to smile, when a skillful hand knows how to move a bright light before it; so may it be with these apparently lifeless figures, in the light of that bright millennial day.  At all events, it is probably then that this much-neglected book of Leviticus shall be fully appreciated.  Israel—the good olive-tree—shall again yield its fatness to the nations round (Romans 11:17).  Their ancient ritual may then be more fully understood, and blessed truth found beaming forth from long obscurity.”

The commentary itself includes many references to New Testament passages as well as the Psalms, to give a complete picture of the Levitical worship and what various texts in Leviticus symbolized or paralleled elsewhere.  As for instance, the concluding remarks on Leviticus 1 relate the sacrifices found here to the original sacrifices and features of Eden, explaining these details of God’s progressive revelation from earlier to later Old Testament revelation:

Let us briefly notice that the rudimental sketch of these offerings, and the mode of their presentation, will be found at the gate of Eden.  …  Just as we believe the Hiddekel and Euphrates of Genesis 2 are the same as the Hiddekel and Euphrates of later history; and the cherubim of Genesis 3 the same as those in the tabernacle; and the “sweet savour” of Genesis 8:21 the same as that in Leviticus 1:9 and Ephesians 5:2; so do we regard the intention of sacrifice as always the same throughout Scripture.

In Mosaic rites, the telescope was drawn out farther than at Eden, and the focus at which the ground object could be best seen was more nearly found.  But the gate of Eden presents us with the same truths in a more rudimental form.

… opposite to this sword [at the gate of Eden], at some distance, we see an altar where our first parents shed the blood of sacrifice—showing in type how the barred-up way of access to the Tree of Life was to be opened by the blood of the woman’s bruised seed.  …when we find clean and unclean noticed (Gen. 8:20), and in Abraham’s case (Genesis 15:9,10), the heifer and goat, the turtle and the pigeon, and also “commandments, statutes, and laws” (parallel to Lev. 26:46), we cannot but believe that these fuller institutions in Leviticus are just the expansion of what Adam first received.  The Levitical dispensation is the acorn of Eden grown to a full oak.  If so, then may we say, that the child Jesus, wrapped in his swaddling-clothes, was, in these ceremonies, laid down at the gate of Eden!

Confession of Sin, Illustrated from Court Cases

Understanding the Christian worldview through looking at contemporary events is often helpful, providing good application of Bible truth to the “real world”– as observed from time to time in Christian blog topics.  While reading a recent Spurgeon sermon, number 641 (from July 1865), I was reminded of a Pyromaniacs blog post on this same topic a few years ago:  relating “real world” news events to Christian doctrine, through a look at high profile news cases of criminals and their confessions.  The Pyromaniacs post considered a few issues in reference to the rape/murder confession of John Gardner III in California a few years ago.  Spurgeon in 1865 included two news events of criminal cases in a sermon that contrasted the two very different confessions as “types” of two types of people in their attitude of repentance and confession before God.

The first example noted by Spurgeon is the type we usually see (how human nature is the same in every age!), the criminal that — in spite of the overwhelming evidence and strong case for the charges (and popular opinion, from following the news events, also generally affirms that the person did this crime) — puts forth the plea of “not guilty” and shows no repentance or remorse for his or her actions.  Spurgeon well noted this type of confession in reference to unbelievers, the damned who refuse to repent and refuse to confess their sins before God (though as scripture tells us, one day every knee will bow and confess that Christ is Lord, and this includes the ungodly).

The second part of the sermon, about a young woman named Constance Kent, featured the relatively rare event of someone who freely confesses to a crime, with no reservations, exceptions or excuses for the deed.  As Spurgeon related the story then still in progress, we can note one key difference in our criminal justice system as compared to Spurgeon’s day.  At that time even criminals who confessed to a crime did not automatically get a change in sentence, a reprieve from the death penalty of hanging in the gallows — a stark contrast from the current day confession of John Gardner, where entering a guilty plea meant saving his life, accepting a life-term prison sentence instead of death row.  Yet Constance’s case, as Spurgeon describes, does (and did then) bring forth sympathy from others for her honesty and willingness to suffer the consequences of her action.  The full story of the crime is now available in our online encyclopedias, such as this article about Constance Kent:  she was not executed after all, but served twenty years in prison, later moved to Australia, and lived to be 100 years old, dying in 1944.

Spurgeon’s focus was a point-by-point type correspondence between aspects of Constance’s confession and the repentant sinner before God.  A sampling of Spurgeon’s teaching here:

though the question is repeated and time is given her to retract, her reply is still the one self-condemning word, “GUILTY!” Even so before the Lord, whenever we come to confess, we must approach Him with this cry, “Guilty. Guilty!  Lord, I cannot say anything else. If hell is my eternal portion for it, I dare say no other. The stones in the streets would cry out against me if I denied my guilt.  . . .

Constance Kent was anxious to free all others from the blame of her sin.  … This is well spoken. I know nothing of this young woman’s heart, but using her as an illustration rather than an example, we are safe in saying that it is a very blessed sign of true repentance when the sinner cries out with David, “I acknowledge my transgressions: and my sin is ever before me. Against You, You only, have I sinned and done this evil in Your sight.” There will be, in a gracious penitent, no attempt to lay the blame upon the tempter, or upon providence; no dwelling upon circumstances, the suddenness of the temptation, or the hastiness of one’s temper.  . . .

The unhappy young woman now condemned to die needed no witness to come forward to prove her guilt and assure her conviction. No one saw the deed; it was done so secretly that the most expert detectives were not able to find a satisfactory clue to the mystery. … It will never suffice for us merely to confess to the Lord what other people have seen, and to feel guilty because we know that the case is reported in the neighborhood. Many people who have fallen into sin, have felt very penitent because they knew they would damage their names, or lose their employment; but to have your private sin brought before you by conscience, and voluntarily, without any pressure but the burden of sin itself and the work of the Holy Spirit, to come before God and say, “Lord, You know in this matter I have offended, and though none saw me except Your eyes and mine; yet Your eyes might well flash with anger at me, while mine shall be wet with many a tear of penitence on account of it”—that is what you need.  . . .

She confessed all. It was a solemn moment when the judge said, “I must repeat to you, that you are charged with having willfully, intentionally, and with malice killed and murdered your brother. Are you guilty or not guilty?” Yes, she was guilty, just as the judge had put it. She did not object to those words which made the case come out so black. The willfulness?—yes, she acknowledged that. The intention, the malice?—yes, all that. The killing, the murdering—was it just murder?—was it nothing less? No, nothing else. Not a word of extenuation. She acknowledges all, just as the judge puts it. She is guilty in very deed of the whole charge. Sinner, will you confess sin as God puts it? Many will confess sin after their own fashion, but will you confess it as God puts it? Are you brought to see sin as God sees it? As far as mortal eye could bear that dreadful sight, and do you confess now just what God lays at your door—that you have been His enemy, a traitor, full of evil, covered with iniquity? Will you confess that you have crucified His dear Son, and have in all ways deserved His hottest wrath and displeasure—will you plead guilty to that? If not, you shall have no pardon; but if you will do this, He is merciful and just to forgive you your sins through Jesus the great atoning sacrifice.  . . .

She had not, nor had her counsel for her, a single word to say by way of excuse. … Her counsel might have said she was very young—it was hoped that her youth might plead for her. Being young, she might be readily led astray by an evil passion—might not that excuse her? It was long ago, and her confession was her own; she had brought herself there into that dock—might not this be a reason for mercy? Nothing of the kind; the judge might think so if he pleased, but there was nothing said for her about that, nor did she desire that it should be suggested. She might secretly hope, but her confession was so thorough, that there was not a single word to sully its clear stream. So, sinner, if you come before God, you must not say, “Lord, I am to be excused because of my position—I was in poverty, and I was tempted to steal.” Or, “I had been in bad company, and so I learned to blaspheme.” Or, “I had a hard employer, and so I was driven to sin to find some pleasure there.” No; if you are really penitent, you will find no reason whatever why you should have sinned, except the evil of your own heart—and that you will plead as an aggravation, not as an excuse. “Guilty! Guilty! Guilty! I am, O God, before Your face, guilty; I offer no excuse, no extenuation. You must deal with me upon pure mercy, if You do save me, for justice can only award me my well-deserved doom.”

 

 

Premillennialism, the Historical Covenants, and Typology

A recent article from a progressive dispensational viewpoint lists 12 points regarding the biblical (historical) covenants and how they should be understood. In a few online discussion groups, some people have interacted with the various points, citing their own responses to some of the points or noting areas of agreement and difference. From the question asked in a group for historic (classic) premillennialism, as to how historic premillennialism would agree or disagree with these points, come the following general observations regarding where historic (covenantal) premillennialism differs from this (at least what is stated in this particular post):

• Difference regarding the “church age” (point 10).  The description here reflects dispensational ideas (contrary to the covenantal view) such as no indwelling of the Holy Spirit before Pentecost; this description implies that the Old Testament age did not have Holy Spirit indwelling or anyone with a new heart, and no Gentiles (non-Jews) ever saved before the “church age.”
• Understanding of the historical covenants needs to start before the Noahic covenant – going all the way back to Genesis 3:15 (the proto-evangelium) and the basic covenant of works that Adam transgressed (reference Hosea 6:7).

The concluding statement certainly holds true: “Theological covenants should not be imposed on the biblical historical covenants in any way that alters the meaning of the biblical historical covenants.”  The term ‘historical covenants’ is preferred, the term used by teachers including S. Lewis Johnson — to distinguish these from the theological covenants, which also have biblical basis in the same manner as the word ‘Trinity’ is biblical though not explicitly stated as such in scripture.

The 19th century era of covenantal premillennialism certainly included some covenant theologians who used a full replacement “spiritualizing” hermeneutic, as seen in Horatius Bonar’s responses to spiritualizing Patrick Fairbairn.  Yet, as noted by at least a few historians, that era did not put as great of an emphasis on a system of covenants as today (as for instance, today’s paedo-style CT that has every historical covenant as an administration of the Covenant of Grace).  19th century covenantal premillennialists taught that Abraham and other OT saints were part of the church, the one body of Christ, and placed emphasis on other aspects of Covenant Theology, such as sanctification per the Puritan Reformed model (including observance of the fourth commandment, the Christian Sabbath).

The following amillennial response (to the above linked article) is a common generalization and part of a “system” that goes beyond actual scripture and the proper use of typology, reflecting the issue noted above, of theological covenants being imposed in a way that alters the meaning of the historical covenants.

“7. Collectively and individually, the covenants consist of dozens of specific promises including spiritual, national (Israel), international, and material blessings. These elements are all important and intertwined. All elements will be fulfilled literally through two comings of Jesus (no need to typologically interpret or spiritualize the covenants).”

You’re going to be incredibly confused if you don’t recognize typology in the Old Covenant. The material blessings were typological of the spiritual blessings in the New. They do not continue and they will not be fulfilled “literally.”

Here I recall S. Lewis Johnson’s lessons on typology and its definition — which includes specific correspondences between an OT person, event or institution, and a corresponding New Testament fulfillment.

A good example of typology related to the historical and theological covenants will provide specific point-by-point comparisons, instead of a general concept (without specific scripture texts) that “Israel is a type of the church,” therefore “the material blessings… will not be fulfilled ‘literally’.” I conclude with a Spurgeon sermon which illustrates such specific “type” comparisons: recognizing the historicity of the Noahic covenant, yet noting many ways in which it is similar to, a picture or type of, the (Baptist definition) Covenant of Grace:

Genesis 9, Rainbow:

• reference Revelation 4:3 “rainbow around the throne.”  The rainbow is not a temporary symbol for earth only, but is a symbol of everlasting and heavenly things!
• and Revelation 10:1, the mighty Angel whose head is crowned with a rainbow: our Lord Jesus Christ, in His mediatorial capacity, wears the symbol of the Covenant about His brow; and in the other passage, our Lord, as King, is represented as sitting upon the Throne, surrounded with the insignia of the Covenant of Grace which encompasses the Throne, so that there are no goings forth of His Majesty and His Power and His Grace, except in a covenant way, and after a covenant sort

The Tenor of the Covenant (features in common to both the Noahic covenant and the Covenant of Grace)

• Pure grace
• All of promise
• Has up to now been faithfully kept
• Does not depend in any degree upon man
• An everlasting covenant

 

Old Testament Studies: Promise of A New Eden

In my recent studies in the Old Testament I’ve looked more closely at the theme of return to creation, a return to Eden.  Previous material (reading and sermon teaching) often emphasized the Abrahamic covenant and everything that flows out from it – the Davidic and then the New Covenant – and our salvation which is rooted in the Abrahamic promises.  But as others have pointed out, the promise of redemption starts much earlier even than Abraham, back to the seed promise in Genesis 3; and the concept of covenants pre-dates Abraham, back to Adam and then Noah.

James Hamilton, in God’s Glory in Salvation through Judgment, frequently notes the link between the early nation Israel and Eden, the Promised Land described as a new Eden (as in the following, cited in this previous post):

the Promised Land almost becomes a new Eden. The Lord will walk among his people in the land, just as he walked in the garden (Gen. 3:8; Lev. 26:11–12; Deut. 23:15). Like the fertile garden of Eden, the Promised Land will flow with milk and honey. On the way to the Promised Land, the camp of Israel is even described in Edenic terms.

Also this interesting reference, from David Baron’s Israel in the Plan of God, commentary on Isaiah 51:3 (“​​​​​​​For the Lord comforts Zion; he comforts all her waste places and makes her wilderness like Eden, her desert like the garden of the Lord.”)

How glorious a transformation! From a state of total barrenness into another Eden, with all its fertility and beauty, and instead of its present condition of utter desolation it shall be like “the garden of Jehovah,” as glorious as if it had been directly planted by Himself for His own joy and delight.

Searching through the Bible for references to Eden, or the garden of the Lord, reveals more of this theme in the prophets, that restored Israel will be “like the garden of Eden”  (Ezekiel 36:35, Isaiah 51:3), like a watered garden (Isaiah 58:11 and Jeremiah 31:12).  The same figure is used in reverse as well, as in Joel 2:3:  “The land is like the garden of Eden before them, but behind them a desolate wilderness, and nothing escapes them.”  Ezekiel and Zechariah’s description of the future restoration of Israel and its temple structure includes a river flowing out, another likeness to the garden of Eden, bringing everything at the end back to the beginning in Eden.

Hamilton further notes the correspondences between Eden and Israel itself.  Compare Numbers 24:6, Balaam’s description of Israel, with Genesis 2.  Both passages mention the Lord God, and the words planted, garden, river, and trees:  Like palm groves that stretch afar, like gardens beside a river, like aloes that the Lord has planted, like cedar trees beside the waters.  Also consider the following correspondences between the description of Eden (Genesis 2-3) and passages about the tabernacle (in the Pentateuch) and the temple (including the description of the future temple):

(From God’s Glory in Salvation through Judgment, Table 2.3. Correspondences between Eden and the Tabernacle and Temple.)

Correspondences	Eden	Tabernacle/Temple
God walking among his people	Gen. 3:8	Lev. 26:11–13; Deut. 23:14; 2 Sam. 7:6–7
Holy tree/blooming lampstand	Gen. 2:9	Ex. 25:31–40; 1 Chron. 28:15
Gold and precious stones	Gen. 2:11–12	Ex. 25:7, 11, etc.
Entered from the east	Gen. 3:24	Num. 3:38
Guarded by cherubim	Gen. 3:24	Ex. 25:10–22; 26:1; 1 Kings 7:29
Food/bread	Gen. 2:9	Ex. 25:30; 1 Kings 7:48
Priest who “works and keeps”	Gen. 2:15	Num. 3:7–8; 8:26; 18:5–6
Rivers flowing out	Gen. 2:10–14	Ezek. 47:1; Joel 3:18; Zech. 14:8

Typology and Parallels Within the Old Testament: Exodus and the Conquest of Canaan

Continuing through James Hamilton’s God’s Glory in Salvation through Judgment, I’m now reading the section on the former prophets.  Hamilton’s work brings out an interesting aspect of typology:  not merely the illustrations and pictures (types) concerning the correspondences between Old Testament persons, events, or institutions, and New Testament fulfillment.  Typology can also include correspondences between one Old Testament event and a later Old Testament event.  Herein we observe the central theme of scripture, repeated throughout the unfolding story of God’s work with the nation Israel:  God’s Glory as the ultimate purpose of His works, accomplished in Salvation through Judgment.

Considering the Old Testament “Prophets” section and its beginning chapter (Joshua), Hamilton observes several interesting parallels between the Exodus experience and the later conquest of Canaan:

1. Explicit comparison between the crossing of the Red Sea (Exodus) and the later crossing of the River Jordan (Josh. 4:23)

2. The judgment of circumcision:  Moses’ sons in Exodus 4:24-26.  Then, the conquest generation in Joshua 5; Through the judgment of circumcision, the reproach of Egypt is rolled away (Joshua 5:9).

3. Angel of the Lord appearances of God: to Moses (the burning bush); then to Joshua in Joshua 5, the meeting with the Captain of the Host of Yahweh

Just as Moses drew near and inspected the burning bush, Joshua draws near the man with the drawn sword (5:13). Just as Moses was instructed to remove his sandals because of the holy ground, so Joshua is told to remove his (5:15). These historical correspondences connect the beginnings of the triumphant exodus to the beginnings of what is hereby guaranteed to be the triumphant conquest. There might be an escalation of significance in that whereas Moses was resistant to what Yahweh commanded him to do and is not said to have worshiped, Joshua not only does not question and object, as Moses did, but he worships (5:14)

4.  Likeness to Eden

This man with the drawn sword stands to the east of the land, at its entrance, creating an intriguing connection between the land Israel is crossing over to possess, and the land from which Adam and Eve were expelled.15 The way to Eden was guarded at the east by a cherubim with a flaming sword (Gen. 3:24). Similarly, Balaam likened the camp of Israel to a garden planted by Yahweh (Num. 24:6), and as he made his way to their camp, he met the angel of Yahweh, who had a drawn sword in his hand (Num. 22:22–35). With Yahweh in their midst, Israel has recaptured something of the Edenic experience. As they cross into the land, Israel moves in the direction of the reversal of the curse.

5.  Yahweh pursues His glory: He hardened Pharaoh’s heart (Exodus) to accomplish His purpose of the Exodus.  Then He hardens the hearts of the Canaanite kings of the land, to accomplish His purpose of bringing the people into the land, the conquest.

As well summarized, God’s purpose in these great events:

The typological connections between the exodus and conquest set forth in Joshua 4:23, where the crossing of the sea is compared to the crossing of the river, and 5:13–16, where, like Moses, Joshua unshods his feet on holy ground, join with other features in the text17 to indicate that Yahweh’s goal at the conquest is the same goal He had at the exodus. There He wanted all to know that He is Yahweh. He pursued His glory—the proclamation of His name—by saving Israel through the judgment of Egypt. At the conquest, Yahweh causes the inhabitants of the land to know that He is God (2:9–11), He makes Israel know that he is among them (3:10), and He makes the peoples of the land know His might (4:24). Just as Yahweh hardened the heart of Pharaoh to accomplish His purpose at the exodus, so He hardens the hearts of the kings of the land at the conquest (11:18, 20).18 Just as Yahweh demonstrated His glory at the exodus by saving Israel through the judgment of Egypt, He demonstrates His glory at the conquest by saving Israel through the judgment of the peoples of the land.

Israel in the Plan of God: Joseph as a Type of Christ

Recently I’ve been enjoying David Baron’s Israel in the Plan of God, his exposition and commentary on several Old Testament passages (Deuteronomy 32, Psalms 105 and 106, and Isaiah 51) which relate to God and His dealings with the nation Israel.  I had read a few of Baron’s writings online, especially his work addressing the Ten Lost Tribes error.  In my current reading, I appreciate even more his writing style: easy and straightforward exposition of biblical passages, with so many interesting observations.  I highly recommend his writing, and now especially look forward to reading his lengthier commentary on the book of Zechariah after I complete this shorter collection (about 300 pages total, with commentary on four chapters from different books).

Psalm 105 and 106 are an interesting set of Psalms, as I have noticed in my regular re-readings through the Psalms:  both describe the early history of the nation, the first Psalm from the perspective of what God did for Israel, then the contrast in the next Psalm of the many ways in which Israel went astray and rejected their God.  Expositing Psalm 105 involves analysis of the lives of the patriarchs, including a close look at seven ways in which Joseph’s life parallels that of our Lord. In going through S. Lewis Johnson’s Genesis series several years ago (see this post from 2009).  I learned of several such correspondences between the two, some of which are again presented here, along with more detail from David Baron’s exposition:

1)      Joseph as the specially-beloved son of his father.  Christ:  This is my beloved Son, in whom I am well pleased.

2)      Joseph, because he was beloved of Jacob (his father), was hated by his brethren.  And it was the unique and peculiar relation of our Lord Jesus also to His heavenly Father, and the fact that He loved righteousness and hated iniquity …  the chief reasons why He was hated of those who were “His own” brethren, but who, as the result of a long process of self-hardening, were estranged in their hearts from God, who they also claimed as their Father.

3)      They hated Joseph yet more because of his dreams and his words – dreams which we realize were divinely sent prophecy from God:  prophetic revelations of his future exaltation.  The parallel in Christ: one chief cause of the ever-growing opposition and hatred on the part of the Scribes and Pharisees to our Lord Jesus was His clear, full, conscious testimony concerning Himself.

4)      Joseph was not only hated by his brethren, but ill-treated and abused, sold into slavery.  Reference “Christ the Man of Sorrows and acquainted with grief,” who was sold for 30 shekels of silver, sold into abuse, ill-treatment and the ultimate shame of crucifixion.

5)      For many long years, after they handed him over into the hands of the Midianites, Joseph’s brethren—indeed, Jacob’s whole family—thought and spoke of him as dead. … And even so do the Jews think of Jesus. According to them He is dead.

6)      But while his brethren thought and spoke of Joseph as no more, he was not only alive, but greatly exalted among the Gentiles, as the “Support of Life,” or “Deliverer of the World” before whom all had to “bow the knee” in humble allegiance.  Baron notes also a few possible meanings of Joseph’s Egyptian name “Zaphenath-paneah”: “the support of life,” “deliverer of the world,” or even “the revealer of secrets.” Any of these possible meanings are significant for the role that Joseph played and his similarity to Christ.   Even so is it with our Lord Jesus. Despised and rejected and counted as dead among “His own” people, He is not only alive for evermore, but exalted and extolled, having a Name which is above every name—before whom hundreds of millions in the Gentile world “bow the knee” in humble worship, because He is indeed the true “Support of Life,” being Himself the “Living Bread” which came down from heaven, of which if any man eat he shall live for ever.

7)      The separation and estrangement between Joseph and his brethren did not last forever. In the extremity of their need they were again brought face to face with him, and though at first, while yet unknown to them, he spake and dealt “roughly” with them, so as to awaken their conscience and bring home to them the sense of guilt, his heart was all the time full of yearning love and compassion for them.   Here is a great foreshadowing of what is yet to take place between Christ and the nation Israel.  In the extremity of their need, in “the time of Jacob’s trouble,” the Jewish people will yet be brought face to face with their long-rejected Messiah, and brokenheartedly confess “We are verily guilty concerning our brother”—Jesus—whom we handed over to the Romans to be crucified… And then Jesus will make Himself known to His brethren, and comfort them in their great sorrow, saying: I am Jesus, your Brother, whom you handed over to be crucified, and for so long thought to be dead; and now be not grieved, nor angry with yourselves, … for God sent Me before you to preserve life.”

Presuppositions of Typology

The following points come from Fred Zaspel’s recent blog series on typology, at Credo magazine.  For future reference, his list of six presuppositions of Biblical Typology:

1)      the understanding of the relation of the Old Testament to the New Testament as essentially that of promise and fulfillment. This is reflected in the larger framework of the Old Testament and its patterns, and it is one aspect of typology specifically. The broad narrative of the Old Testament is incomplete in that its story never reaches a climax or conclusion. There is a hope still in place that awaits Christ.

2)      A recognition of history as revelation, a conviction that God reveals himself and his purpose in words, yes, but also in historical events and actions.

3)      An understanding of history as prophecy, an understanding that God directed and arranged historical events, institutions, and persons in a way that was not just analogous to but inherently prospective of a greater reality yet to come. There was a conviction that the patterns of history were illustrative and forward-pointing, portraying ahead of time the way God would yet work in history.

4)      The Sovereignty of God in history is also presupposed, an unshakable conviction that as Lord of history he was all along arranging and directing events and people with his own purpose and goal in mind, thus establishing a framework and declaring ahead of time what he would yet do.

5)      History is redemptive in purpose and in design, that God is working in history toward the goal of his gracious saving purpose that culminates in Christ.

6)      The centrality of Christ in history and in revelation. In a sense, typology is christology, for it all — history and revelation — culminates in Him (Ephesians 1:10).