The Old Covenant Has Come to an End (Owen)

 Hebrews 8:13 says that the Old Covenant is “obsolete”: “When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear” (NASB).  In this context, the Old Covenant had to do with the priesthood, sacrifices, and Moses’ law (broadly speaking).  The Old Covenant was the covenant God made with Israel after he rescued them from Egypt (Heb. 8:9).

Based on Hebrews 8 and other texts such as Ephesians 2:15-16 and Acts 11:2-10, Reformed theology teaches that the ceremonial laws of the Old Covenant have been “abrogated” (WCF 19.3).  Furthermore, Reformed theology also says that Israel’s judicial laws in the Old Covenant have “expired together with the state of that people” (WCF 19.4).  This abrogation and expiration is due to the fact that the Messiah has come and enacted a new and better covenant, as Hebrews says so clearly.

I appreciate John Owen’s explanation of Hebrews 8:13.  He noted that some 1st Century Christians believed that the Old Covenant was still in force.  Owen then said that the author of Hebrews “knew that this persuasion was destructive to the faith of the gospel, and would, if pertinaciously adhered unto, prove ruinous to their own souls.”  Therefore the author of Hebrews gives many reasons and examples how and why the Old Covenant is no longer in force.

Owen wrote that God, in his providence, broke in upon and weakened the administration of the Old Covenant by showing that it was “decaying”:

Immediately after the giving of this promise [Jer 31:31 – Heb 8:8ff], the Babylonian captivity gave a total intercision and interruption unto the whole administration of it [the Old Covenant] for seventy years. This, having never before fallen out from the making of it on mount Sinai, was an evident token of its approaching period, and that God would have the church to live without it.

In other words, during the Babylonian captivity the Old Covenant was interrupted.  This showed Israel that it wasn’t going to last forever.  Or we could say that the Old Covenant had built-in limitations and a built-in time limit.  Here’s Owen again:

Upon the return of the people from their captivity, neither the temple, nor the worship of it, nor any of the administrations of the covenant, nor the priesthood, were ever restored unto their pristine beauty and glory. And whereas the people in general were much distressed at the apprehension of its decay, God comforts them, not with any intimation that things under that covenant should ever be brought into a better condition, but only with an expectation of His coming amongst them who would put an utter end unto all the administrations of it, Hag. 2:6–9. And from that time forward it were easy to trace the whole process of it, and to manifest how it continually declined towards its end.

Owen then wrote that no institution of God will ever decay or perish “unless it be disannuled by God himself. Length of time will not consume divine institutions; nor can the sins of man abate their force.  He only that sets them up can take them down.”  Owen ends with this wonderful statement:

All the glorious institutions of the law were at best but as stars in the firmament of the church, and therefore were all to disappear at the rising of the Sun of Righteousness.

You can find these quotes and the entire commentary on Hebrews 8:13 in John Owen, (1854). An Exposition of the Epistle to the Hebrews. (W. H. Goold, Ed.) (Vol. 23, p. 175). Edinburgh: Johnstone and Hunter.

Shane Lems
Hammond, WI, 54015

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“Some Pastors and Teachers” – Not for Pastors Only

 I recently started reading Sinclair Ferguson’s newest book, Some Pastors and Teachers.  I have to admit I am a bit disappointed to find out it is mostly a collection of previously published material.  Around 30 of the 39 chapters have been published elsewhere (Baker, Christian Focus, IVP, P&R, Ligonier, etc.).  I was expecting this book to be a book on pastoral theology.  However, the topics are more along these lines: around half of the book is historical theology (summaries of John Calvin, John Owen, and John Murray’s various teachings), the rest of the book is on systematic theology (Scripture, the atonement, justification, etc.) and there’s a section on preaching (preaching the atonement, exegetical preaching, etc.).  So it’s not exactly a book on pastoral theology, and I don’t think the title and subtitle are accurate.  Its title should have something to do with a collection or anthology or something along those lines.

Having said that, and having already read some of this material in other publications, I can say the content is solid and helpful.  There is a wealth of Christian truth in it!   This book really isn’t just for pastors; it’s for anyone who wants a good Reformed resource for learning more about Calvin, Owen, and Murray’s theology and other Reformed topics like justification, faith alone, repentance, and so forth.  Some Pastors and Teachers contains just under 800 pages of good theology that is also practical theology.

I’ll come back and mention parts of this book in the near future as I read the chapters I haven’t already read elsewhere.  For now, if you’re interested in a collection (or anthology?) of articles by Sinclair Ferguson on historical theology, systematic theology, and preaching, you’ll for sure want to check this one out: Some Pastors and Teachers.

Shane Lems
Hammond, WI, 54015

Apostasy in Hebrews 6:4-6 (Owen)

Scripture teaches that those whom God loves, he never leaves.  Whom he predestines, he preserves.  Those he effectually calls, he effectually keeps.  Whom he regenerates, he never rejects.  The ones he forgives, he never forsakes (Ps. 37:28, John 10:28-29, Rom. 8:35-39, Phil. 1:6, 1 Cor. 1:7b-8a, etc.).  The perseverance of the saints is a clear – and comforting! – teaching of Scripture.

There are, however, some verses that might make one pause when it comes to perseverance.  One such text is Hebrews 6:4-6: For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame (NASB).

We can’t just throw those verses out if we don’t like them!  At the same time, we must realize they won’t contradict other teachings in Scripture.  I appreciate how John Owen handled these verses in his commentary on them.  Here’s a helpful excerpt which I’ve edited very slightly:

That the people here  intended (in Heb. 6:4-6) are not true and sincere believers, in the strict and proper sense of that name, at least they are not described here as such; so that from this nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy.

For, (1.) There is  no mention of faith in their full and large description, or believing, either expressly or in equivalent terms; and in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state.

And, (2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their special relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God’s purpose; to be born again, not of man, nor of the will of flesh, but of God; nor to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor do they have any other characteristical note of true believers ascribed to them.

(3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers.  For faith itself is an herb peculiar to the enclosed garden of Christ, and fit for him by whom we are dressed.

(4.) The apostle afterwards discoursing of true believers, does in many particulars distinguish them from such as may be apostates; which is supposed of the persons here intended, as was before declared. For, [A.] He ascribes to true believers in general “better things, and such as accompany salvation,” verse 9. [B.] He ascribes to true believers a “work and labor of love,” as it is true faith alone which worketh by love, verse 10; whereof he speaks not one word concerning these. [C.] He asserts their preservation; 1st, On the account of the righteousness and faithfulness of God in verse 10; 2nd, of the immutability of his counsel concerning them, in verses 17 and 18. In all these and many other instances he puts a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of the apostates’ sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, Rom. 8:27–30.

John Owen, An Exposition of the Epistle to the Hebrews, ed. W. H. Goold, vol. 22, Works of John Owen (Edinburgh: Johnstone and Hunter, 1855), 84.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WI, 54015

 

Our Foundation of Grace (Owen)

In one part of his exposition of Psalm 130, John Owen discussed receiving forgiveness and being assured of it.  One of his “rules” was this: “Mix not foundation and building-work together.”  By this Owen meant that the Christian’s foundation of forgiveness and acceptance with God is not by works, but by grace alone and found in Christ alone.  Here’s what he wrote:

“Our foundation in dealing with God is Christ alone, mere grace and pardon in him.  Our building is by holiness and obedience, as the fruits of that faith by which we have received the atonement.

And great mistakes there are in this matter, which bring great entanglements on the souls of men. Some are all their days laying the foundation, and are never able to build upon it any comfort to themselves or usefulness to others; and the reason is, because they are mixing with the foundation stones that are fit only for the building. They will be bringing their obedience, duties, mortification of sin, and the like, to the foundation. These are precious stones to build with, but unmeet to be first laid, to bear upon them the whole weight of the building.

The foundation is to be laid, as was said, in mere grace, mercy, and pardon in the blood of Christ. This the soul is to accept of and to rest in as mere grace, without the consideration of any thing in itself, but that it is sinful and obnoxious unto ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it. It cannot tell how to fix these foundation-stones without some cement of its own endeavors and duty; and because these things will not mix, they spend a fruitless labor about it all their days.

But if the foundation be of grace, it is not at all of works; for “otherwise grace is no more grace. ” If any thing of our own be mixed with grace in this matter, it utterly destroys the nature of grace; which if it be not alone, it does not exist at all….

This, then, is the soul to do who would come to peace and settlement.  Let it let go of all former endeavors, if it has been engaged unto any of that kind, and let it alone receive, admit of, and adhere to, mere grace, mercy, and pardon, with a full sense that in itself it has nothing for which it should have an interest in them, but that all is of mere grace through Jesus Christ: ‘Other foundation can no man lay.’ Depart not hence until this work be well over. Cease not from an earnest endeavor with your own heart to acquiesce in this righteousness of God, and to bring your souls unto a comfortable persuasion that “God for Christ’s sake hath freely forgiven you all your sins. “

This is a great reminder of that biblical truth that we are justified, forgiven, and accepted by God only through Christ and only because of God’s grace (Rom 3-4, Gal 2-3, Eph 2, etc.).  Our justification, forgiveness, and acceptance are not in any way dependent upon our works, deeds, or merits.  As we begin to grow in understanding of this foundational truth, our assurance also grows and we learn more about what it means to give God all the glory.

The above quote is found in John Owen’s exposition of Psalm 130, chapter 13, rule 7.

Shane Lems
Hammond, WI

Definite Atonement and Christ’s Intercession (Owen)

One of the major biblical reasons why I believe and teach the doctrine of limited atonement (better: definite atonement) has to do with Jesus’ work of salvation.  Specifically, the Bible teaches that Jesus’ obedience, suffering, and death is very much connected to his resurrection, ascension, and intercession (Is. 53:12b, Rom. 8:33-34).  Those for whom Jesus obeyed, suffered, and died are the same ones for whom he rose, ascended, and intercedes.  John Owen made this argument in The Death of Death, where he says that Christ’s oblation and his intercession are intimately connected:

“…They are both alike intended for the obtaining and accomplishing the same entire and complete end proposed, that is, the effectual bringing of many sons to glory, for the praise of God’s grace.  …The object of the one is of no larger extent than the object of the other.  In other words, Christ intercedes on behalf of the ones he offered himself for, and only those, as he says himself in John 17:19.

…The sole end why Christ procured anything by his death was that it might be applied to them for whom it was so procured.  The sum is, that the oblation and intercession of Jesus Christ are one entire means for the producing of the same effect, the very end of the oblation being that all those things which are bestowed by the intercession of Christ, and without whose application it should certainly fail of the end proposed in it….”

We cannot say that Christ died for all and only intercedes for some, since Paul said that Christ who died for us also intercedes for us (Rom. 8:33-34).  Again, here’s Owen:

“That he died for all and intercedeth only for some will scarcely be squared to this text, especially considering the foundation of all this, which is (verse 32) the love of God which moved him to give up Christ do death for us all; upon which the apostle infers a kind of impossibility in not giving us all good things in him;  which how it can be reconciled with their opinion who affirm that he gave his Son for millions to whom he will give neither grace nor glory, I cannot see.

The extent of Christ’s atonement matches the extent of his intercession.  His atonement is limited to the elect, as is his intercession.  It’s not theological nitpicking; this has to do with the glorious work of Christ!  We never want to detract or subtract from Christ’s work.  Furthermore, it is a great comfort to know that Jesus definitely died for me and now definitely intercedes for me! He left nothing undone in the work of redemption.  So I can rest comfortably in his finished work.

The above quotes (edited for readability and length) are found in Owen’s The Death of Death, p. 68-70.

Shane Lems

A Dilemma of Universalism (Owen)

John Owen’s classic, The Death of Death, is not the easiest book to read, but it sure is worth the effort!  Since I’ll be preaching through the doctrines of grace later this Summer, I’m reading Owen’s book again as part of sermon preparation.  Here’s a helpful section I ran across this morning.  Owen said this is one of the dilemmas of Universalism:

God imposed his wrath due unto, and Christ underwent the pains of hell for
1) either all the sins of all men,
or
2) all the sins of some men,
or
3) some sins of all men.

If the last (3), some sins of all men, then  all men have some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: “If the LORD should mark iniquities, who should stand?” Ps. 130:3. We might all go to cast all that we have “to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty,” Isa. 2:20, 21.

If the second (2), that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world.

If the first (1), (all the sins of all men) why, then, are not all freed from the punishment of all their sins? You will say, “Because of their unbelief; they will not believe.” But this unbelief, is it a sin, or not? If it is not sin, why should they be punished for it? If it is sin, then either Christ underwent the punishment due to it or he did not. If he did, then why must that hinder them from partaking of the fruit of his death more than their other sins for which he died?  If he did not undergo the punishment do to the sin of unbelief, then did he not die for all their sins.

Let them choose which part they will.

NOTE: I’ve edited the above a bit to make it easier to read.  The quote can be found in John Owen, The Works of John Owen, ed. William H. Goold, vol. 10 (Edinburgh: T&T Clark, n.d.), 173–174.

Shane Lems
Hammond, WI

Definite Atonement and Christian Comfort (Owen)

In Chapter seven of The Death of Death John Owen showed how Jesus’ atoning sacrifice (his “oblation”) is tightly connected with his intercession.  Owen argued that rather than say Jesus died for all and failed in his aim and design, we should agree with Paul, “grounding the assurance of our eternal glory and freedom from all accusations upon the death of Christ, and that because his intercession for us does inseparably and necessarily follow it.”  Owen then quoted Rom. 8:33-34 and wrote,

“Here is an equal extent of the one and the other; those persons who are concerned in the one are all of them concerned in the other.”

In other words, those for whom Jesus died are the same people for whom he intercedes.

A few pages later Owen noted that if a person separates and divides Jesus’ atoning sacrifice (oblation) from his intercession, that person cuts off all comfort the Christian has of assurance that Christ died for him.  Positively speaking,

“The main foundation of all the confidence and assurance whereof in this life we may be made partakers (which amounts to ‘joy unspeakable, and full of glory’) ariseth from this strict connection of the oblation and intercession of Jesus Christ – that by the one he has procured all good things for us, and by the other he will procure them to be actually bestowed, whereby he does never leave our sins, but follows them into every court, until they be fully pardoned and clearly expiated (Heb. 9:26).  He will never leave us until he has saved to the uttermost them that come unto God by him.”

This isn’t theological nitpicking or dry, dusty doctrine that is irrelevant.  To say that Jesus’ death is tightly connected with his intercession echoes biblical truth, glorifies Christ and his saving power, and it gives the Christian firm comfort and assurance that Jesus who died for us will also intercede for us, that our faith will not fail (Lk. 22:32).

The above quotes are found in John Owen’s The Death of Death (Edinburgh: Banner of Truth Trust, 1999), chapter 7.

Shane Lems
Covenant Presbyterian Church (OPC)
Hammond, WZI