The Aaron Papers  www.the-aaron-papers.net 

Addendum "E"

THE COVENANT OF GRACE

-PREFACE-

aaron- 

Essential elements for any definition:

  It is the two-fold character of God’s Covenant of Grace that must be recognized:

 First, it’s visible character.

 Second, it’s invisible character.

  John Calvin gives his definition of the two-fold character of God’s Covenant of Grace from the perspective of the two covenants of Gal.4:24: “The comparison is now formally introduced.  As in the house of Abraham there were two mothers, so are there also in the Church of God.  Doctrine is the mother of whom we are born, and is twofold, Legal and Evangelical.  The legal mother, whom Hagar resembles, gendereth to bondage.  Sarah, again, represents the second, which gendereth to freedom; though Paul begins higher, and makes our first mother Sinia, and our second, Jerusalem.  The two covenants, then, are the mothers, of whom children unlike one another are born; for the legal covenant makes slaves, and the evangelical covenant makes freemen”...

  Calvin continues--“It will again be objected, why does the apostle say that such persons are born of God’s covenant, and are considered to belong to the Church?”

  Calvin, like so many of us, then goes on to define the Covenant of Grace in its narrow context; as containing only the invisible elect saints.) 

Calvin’s Commentary - Galatians - pp.137-139  

  (aaron-Now this visible and invisible rule applies to every aspect of God’s established relationship.  That is, with respect to Israel or to the Church; or with respect to circumcision or to baptism.  Thus, each of these identifications has the reality of a visible characteristic and an invisible characteristic.  Not having a proper grasp of these visible and invisible characteristics, would naturally result in many false theological assumptions.  One can state, with very little hesitation, that this specific deficiency in understanding has been one of the primary causes for the confusion throughout the entire history of Israel as well as the Church.  It is with this proper understanding of these visible and invisible characteristics, that we might begin to understand the precise identification and make-up of the peoples of God.  These are not understandings that apply only to the New Testament era, but these same understandings of the visible characteristics and the invisible characteristics must be observed throughout the Old Testament era as well.

-The visible and the invisible dispositions of God-

  We must now come to more thoroughly understand the coexistence of these visible and invisible attributes of God.  Those numerous attributes that God has established, in order to more fully revel the relationship that He desired to establish with His creation.  That same covenant relationship that would untimely culminate in the fulfillment of His reconciliation.  

      Define SYMBOL: 1. Something that stands for or represents another thing; especially, an object used to represent something abstract; emblem: Webster's Dictionary).  As we must see in the EXTERNAL (VISIBLE) RITES OR TYPES which God gave to demonstrate and reveal HIS INTERNAL (INVISIBLE) DISPOSITIONS.  

SYMBOLS = THE EXTERNAL (VISIBLE) RITES OR TYPES

(1) VISIBLE OR PHYSICAL ISRAEL;

(2) VISIBLE OR PHYSICAL CIRCUMCISION;  

(3) VISIBLE OR PHYSICAL JEW;

(4) VISIBLE OR PHYSICAL ELECT; AND

(5) VISIBLE OR PHYSICAL BAPTISM,  

OF GOD'S INTERNAL (INVISIBLE) DISPOSITIONS.

ABSOLUTE FACTS:

(1) ISRAEL: Israel was the first visible institution through which God’s creation had access to their Creator.  This is reflected throughout the Old Testament, in the relationship that God established with this tiny nation.  Yet, we must not overlook the fact that they were also, as a nation, a visible manifestation of God’s invisible dispositions.  That is, besides being the visible peoples of God, they were also a visible manifestation of God’s mystical priestly line.  This is seen specifically in Rom.9:6-8, where God is clearly expanding the definition of the term Israel.  “For they are not all Israel, which are of Israel.”  To put this in a simpler way--They are not all part of invisible Israel, which are part of visible Israel.  What God is saying here is that just because a person is a part of the visible nation of Israel, does not automatically make them a part of God’s invisible Israel.  This same principle is more clearly explained, as God expands the definitions of a “Jew” and of the “Circumcision” in Rom.2:28-29.  (1a) ISRAEL continues, to this very day, to be the name designated for the corporate and mystical peoples of God; Visible Israel, Invisible Israel; the Israel of God.  Gal.6:16

(2) CIRCUMCISION: Circumcision is the individual and collective designation for God’s first visible peoples of Israel.  This term is derived from their practice of physical circumcision, which was God’s required initiatory rite for the Covenant of Grace. Ref.Gen.17:1-27  It is in Gen.17:14 that this absolute need for this visible rite is given.  That any male child belonging to Israel, who remained uncircumcised, was automatically cut-off from God’s peoples and from God’s covenant.  So for us to conclude that the visible initiatory rites are not efficacious, would be totally wrong.  Then from the clear revelation of its invisible character that is given in Rom.2:28-29, we can now gain a better understanding of both the visible and the invisible character of this very important term. 

The Apostle Paul is not saying that the visible circumcision is not circumcision, but he is saying that the visible circumcision is not equivalent to nor the same as the invisible circumcision.  (2a) CIRCUMCISION continues, to this very day, to be the determining designation for the individual and collective peoples and priests of God.  It is exactly the same now, as it has been through time and eternity.  Although physical circumcision is still the initiatory rite for God's first peoples Israel, it is the Invisible Circumcision that determines the invisible peoples of God--it is the Circumcision of the heart.  Jer.4:4; Rom.2:28,29; Phil.3:3

(3) JEW: Jew is yet another designation for God’s first visible peoples of Israel.  These would probably find their roots in the tribe of Judah, but the tern JEW seems to be used in the New Testament in more of a generic sense.  It is Paul’s grammatical dexterity in Rom.2:28-29 that most clearly reveals God’s invisible dispositions.  When the Apostle said that “he is not a Jew, which is one outwardly...But he is a Jew, which is one inwardly;” he did not intend for his readers to understand that a visible Jew was not a Jew.  Here again we are being introduced to an added definition for the term Jew.  And with the term Jew here, the intended purpose is exactly the same as the two previous complex identifications.  That is, the visible Jew is also given to enable us to understand the invisible Jew.  But just because you happen to be a Jew outwardly, this does not automatically make you a Jew inwardly.  This is simply distinguishing between the visible and the invisible.  (3a) JEW continues, to this very day, to be the determining designation for the individual people of God and especially the invisible priests of God; which is the Invisible Jew.  Rom.2:28, 29

(4) ELECT: Elect is a term that has a multitude of meanings.  As an example, to become a part of the elect, you must be selected through the process of election. Ref.Rom.11:25-32.  Where this example here is speaking about the entire nation of visible Israel by referring just to the visible elect.  Additionally, verse 28 tells us that because of this sovereign election, these visible elect are all beloved for the fathers’ sake.  It is because of the dual meanings that God has designated for the terms--ISRAEL, CIRCUMCISION, and JEW, which mandates that the same consideration is given to the term ELECT.  Then in 1Pe.2:9-10, we are given definition to just the invisible character of ELECT.  This “royal priesthood” in verse nine, must be understood as defining God’s invisible mystical line--the invisible peoples of God.  (4a) The ELECT is a designation for the peoples and priests of God, and continues to have application for today in both the visible elect and the invisible elect.

  Our main difficulty is in the fact that our present evangelistic approach to the dissemination of the gospel, is done in such a way that it has completely overshadowed the covenant standing for the peoples of God.  That is, the first covenant peoples of God have become totally obscure, because of the Church’s present understanding and recognition of only the invisible elect as being within the body of believers.  Now the simplest way for us to get past this problem, is for us to hold God’s grace in its proper preeminent place.  Because for grace to be grace, it must operate under the sovereign dominion of God alone.  Of course, we think that it is much simpler to approach God through the evangelistic method--where things appear to be either black of white. 

That is, a situation where a person is either saved because they were elected, or a person is lost because they were not elected.

  But what we are attempting here again, is to clarify the complex identification of the peoples of God: Which must begin by explaining that the overall Church does not possess this basic understanding.  They do not understand the absolute certainty of God's dispositions.  That the so called Invisible Church is absolutely Israel and that its invisible members must be identified as Jews and as a part of the Circumcision.

  There is one important element concerning these identifications that must be clarified even further.  In all of the previously mentioned Scriptures, these identifications--Israel, Circumcision, and Jew are never prefaced with the word spiritual or supernatural.  These identifications are given, I believe, just as they are supposed to be used.  That is, they are to be used only in their original forms: ISRAEL, THE CIRCUMCISION, and A JEW.  

  So at this point, the discussion must begin to focus on the absolute of the nature of physical circumcision and its symbolic sense as well.  This will shows us that the Covenant sign of physical circumcision is also designed to be representative of something unseen.  That is, the visible sign of circumcision is also representative of the internal dispositions of God.  It is representative of God’s invisible seal, which is the invisible Circumcision of the Heart.  

  Now we might advance this discussion by a consideration of the probable time that Father Abraham received his circumcision: 

John Calvin also makes the case for physical circumcision as the sign and the seal of the covenant relationship that Abraham had with God.  Calvin's Commentary - Romans - pp.162, 163 footnote 1 states that Abraham received the grace of the covenant fourteen years in advance of actually receiving his physical circumcision.  They would say "Abraham is supposed to have been justified by faith about fourteen years before he was circumcised."  I would argue that Abraham, in all reality, received his Circumcision at the precise moment that he was "justified by faith"--at the exact moment that he was regenerated.  The Circumcision that we are talking about is, of course, the only legitimate Circumcision for the Messianic Covenant line.  That covenant sign that represents one of God’s invisible dispositions--the Circumcision of the Heart.  But we must remind ourselves again, that the presence of the invisible circumcision does not preclude the simultaneous existence of the visible circumcision.  This is exactly what we are told in Rom.4:11--The circumcision of Abraham’s flesh was intended to be the visible representation of the invisible “seal of the righteousness of the faith which he had while he was still uncircumcised”.  Abraham, fourteen years earlier, received his invisible circumcision of the heart!

  As our discussion progresses, I would suggest that other notables also seem to have a question about the continuation of Circumcision as the only real designation for the hidden peoples of God--Even many within the Church today.  I would suggest then, that we bring our focus completely upon the Invisible Circumcision: The Circumcision of the Heart as that absolute designation for the invisible peoples and priests of God. 

I would contend that the Circumcision of the Heart always has been, and will always be, the only legitimate designation for God's high priestly line.  We must see the visible circumcision--the Circumcision of the Flesh Covenant initiatory rite, as also being the symbolic representation of this internal disposition of God that would ultimately determine His Messianic Covenant line.  That is, symbolic of the invisible Circumcision--the Circumcision of the Heart.

In his discussion on Rom.2:28, 29, where the internal prerequisite for being a Jew and being part of the Circumcision are recognized, Professor Hodge stated "the possession of those internal dispositions which external rites are intended to symbolize."  By this statement, we know that Professor Hodge clearly saw that the physical symbols were necessary props.  Visible props that are pointing to something that is definitely outside of our natural range of understanding. 

  The human specie does not have the capacity to naturally enter the realm of the supernatural.  And because of this obstacle, God had these familiar physical symbols instituted as aids for our understandings.  Except for these physical symbols, these props, we would have no idea about neither how to relate to God nor how God functions within the Supernatural realm. 

(5) BAPTISM:  Though physical baptism was never intended to be a symbol of identification, we must recognize the fact that visible baptism differs not at all from visible circumcision with respect to God's dispositions.  With regard to God’s peoples, both circumcision and baptism are the external visible initiatory rites and examples of God’s internal invisible dispositions.  (6a) The Holy Spirit, from time and eternity, has always been the intrinsic part of God's dealings with the human specie.  It has been God's Holy Spirit, which has enabled the two (God and man) to come together in this blessed relationship.  So finally, water baptism must also be seen as the symbolic representation of the internal baptism--the BAPTISM of the Holy Spirit.  Even John the Baptist made this point very clear in Lu.3:16 "¹⁶John answered, saying unto them all, I indeed baptize you with water; but there comes he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and in fire:"  But here again, no one can ever say that the visible symbols have no value at all.  Because the real value that one will find as they move beyond the symbolic, is in the institutional value: Where God’s creatures, through their OBEDIENCE to God and His Word, has access to their Creator. 

John Calvin writes:

"We must ever bear in mind, that Circumcision is here mentioned as the initial works, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God's favor, but as a meritorious observance of the law: **and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God.  We now see that the dispute is not about one rite; that is, every work to which reward can be due.  Circumcision then was especially mentioned, because it was the basis of the righteousness of the law.

But Paul maintains the contrary, and thus reasons: "If Abraham's righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before Circumcision, it then follows that remission of sins is not given for preceding merits."  You see that the argument rests on the order of cause and effect; for the cause is always before its effect; and righteousness was possessed by Abraham before he had Circumcision."   Calvin'sCommentary ‑ Romans ‑ pp.163, 164

  It is the above statement that gives me cause for these concerns that we have been discussing.  This statement plainly shows that John Calvin had only the physical (visible) attributes in view when he was making these very important determinations.  When John Calvin says, "righteousness was possessed by Abraham before he had circumcision" it is clear that his reference here is based solely on physical circumcision, with no consideration whatsoever to the inner workings of God.

  I would reiterate that our continued inability to understand the precise identification of the visible peoples of God and the coexistent invisible peoples of God, is currently one of the major causes for the many problems that we are experiencing within today’s Church.  We do not have that absolute understanding of who and what we are, nor do we understand the absolute need to determine either the visible or the invisible characteristic of each designation.  First, to answer this question of who we are: From the perspective of God’s invisible dispositions, is to answer--we are ISRAEL; the Israel of God; the Congregation (ekklesia) of God; improperly designated the invisible Church of God.  But to answer it from the perspective of God’s visible dispositions, is to answer--we are all Christians and a part of God’s visible Church; a part of God’s corporate peoples.

  Then second, when answering the question concerning what we are, whether you consider God’s visible dispositions or God’s invisible dispositions, we are all God’s peoples.  But from the perspective of belonging to God’s invisible priestly line, it would require that we have the absolute identification of being a part of the Israel of God, of being a Jew, and of being a part of the Circumcision.  Though these identifications, because they are supernaturally made by God Himself, are applied entirely on the inside by His sovereign regenerative power and are invisible, they are no less genuine than those which were first given to God's peoples of old.  Because even there when Israel was being formed, these designation--Israel, Circumcision, and Jew, had both a visible characteristic and an invisible characteristic and were coexistent within God’s reconciliation.

God's people are God's people, no matter what the dispensation.  We have generally failed to discern that continuous hereditary thread that must be followed throughout the history of God’s peoples.  Because, by following them throughout this historic journey, we must see that God's people have always been ISRAEL corporately, and JEWS and the CIRCUMCISION individually.  These identifications, from the very beginning, have also been made on the inner parts of His people and this fact cannot be altered.  Though True Israel and what we term as the True Church are, within this present dispensation, synonymous, the Church must not be mistakenly given the full glory that rightly belongs to the whole of God's Commonwealth.

The Church, within this dispensation, does represent the peoples of God--and because of this, there is certainly glory due to its name.  But to receive all of the glory of the Congregation of God, the Ekklesia of God, we must be called by our historic name--Israel; the Israel of God.  It is a matter here, in this case, of the lesser and the greater.

  Again, to understand the position of the Church within this dispensation, it is necessary that we reconsider the following excerpts from the book of Ephesians chapters two and three:

 1. We have become fellow‑citizens with the saints.

 2. We are now of the household of God.

 3. We are part of the Holy Temple in the Lord.

 4. The Jews and the Gentiles are built together for a habitation of God in the Spirit.

  a. Understanding that the final uniting of the Jews and Gentiles under the banner of GRACE, was the mystery that was hidden in other generations.

  b. The mystery revealed in Ephesians chapter two was given to Paul by revelation from the Holy Spirit.

  c. We can also see that the revelation given in chapter three is like an exclamation mark on chapter two.

    The Gentiles are now:

      (1) Fellow‑heirs!

      (2) Fellow‑members of the body!   And/

      (3) Fellow‑partakers of the promise!

    All in Christ Jesus our Lord.  

  Within these statements concerning the incorporation of the Gentiles within God’s peoples, the Gentiles are clearly never typed in the first person--but they do possess equal standing. 

The Gentiles and the Church described here are synonymous, and their position is always given with respect to the whole body; the Ekklesia; the Congregation of God.  These Gentiles "have become FELLOW-citizens WITH the saints"--PART of the Holy Temple in the Lord.  These Gentiles are built TOGETHER WITH the Jews for a habitation of God in the Spirit.  The equal status of the Gentile Church is further confirmed in these added statements: The Gentiles are now:

 (1) FELLOW-heirs;

 (2) FELLOW-members of the body; and

 (3) FELLOW-partakers of the promise.   

But most clearly seen here, is the process of incorporation.  These combined Jews and Gentiles, these Nations, are seen here as being incorporated into something that is already in existence; incorporated into what we would call, the whole of God's commonwealth--the Israel of God.  Now this Israel of God is in fact God’s invisible mystical priestly line, and is made-up entirely of the invisible circumcision and of invisible Jews.  Many, because of the present evangelistic approach that excludes God’s Covenant, see the Church as an end within itself.  And as a result of this, they have completely ignored the larger picture of God’s reconciliation.                       

(aaron-As I review this discussion, I can now see that some of these conclusions are very confusing because of the struggle that we are having in distinguishing between the visible and the invisible.  It is nearly impossible for us to keep a constant focus on either of these two dispositions of God.  As we progress in our study, and as we attempt to understand the identification of the peoples of God, our understandings tend to naturally gravitate toward the invisible Messianic Covenant line.  This is happening because God, within this dispensation of grace, is making a concerted effort to manifest His invisible dispositions.  He is attempting to lift our minds and our thoughts onto the supernatural plane.  The general failure on the part of the Church, has been their failure to keep both the visible dispositions of God and the invisible disposition of God in an active mode.  Instead, their attention has generally been drawn to God’s elective activities within His invisible Messianic Covenant line: A greater part of them concluding that the whole legitimate Church must fall within this elect group.  This understanding has failed to see the limits that God has imposed on the Messianic Covenant line.  They have failed to understand the identification of these invisible elect ones, as only God’s high priestly line: Christ Himself being the High Priest.  The Church, by focusing on this narrow concept of God’s Covenant of Grace--this invisible priestly line, has completely overlooked the broader concept of God’s Covenant of Grace and all of God’s visible dispositions as well.  This primary teaching is forged from our study of eschatology, where we were forced to make a detailed examination of Covenant Theology.  It is when we look at the full scope of the Covenant of Grace, that we begin to recognize and understand the gracious efficacy of God’s visible dispositions as well as the current manifestation and explanation of God’s invisible dispositions.

                                                               -AMEN-

               ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Covenant relationship with God:

  The Covenant of Grace is accessed through the Abrahamic Covenant.  

  The rules of service that God has set down for His peoples, are to be found in the Mosaic Covenant.  

The Covenant of Grace:

 1. Its origin.

  In origin the covenant is simply of the nature of a divine disposition or arrangement by which God communicates His blessings to man. 

(Louis Berkhof’s Manual of Christian Doctrine p.164)

 2. Its purpose.

  The Covenant as a Means to an End, a Purely Legal Relationship Indicative of the Spiritual End that Should Be Realized.  

(Louis Berkhof p.159)

(aaron-Observe the dual character of the Covenant.)  

 3. Its affect.

  The essence of the covenant, the relation of friendship with God and of life in communion with Him, will be realized only in the elect, and that even the external covenant relationship does not extend to all men, but only to believers and their seed. 

(Louis Berkhof p.163)

(aaron-Observe the dual character of the Covenant.)  

 4. Its efficacy.

  Moreover, in the covenant God freely gives all that He demands.  And because the covenant is a free and sovereign disposition on the part of God, it can also be called a testament, Heb.9:16, 17.  This name stresses the facts,

 (a) that the covenant is as a whole a gift of God;

 (b) that its New Testament dispensation was ushered in by the death of Christ;

 (c) that it is firm and inviolable; and

 (d) that in it God gives what He demands. 

(Louis Berkhof p.164)

 5. Its duration.

  The duration of the Covenant of Grace is as its name implies: It is an Everlasting Covenant.

Division one

CIRCUMCISED FLESH COVENANT SCRIPTURES

(Is the Scripture context visible or invisible? Or both?)  

Genesis 17:

  ¹And when Abram was ninety-nine years old, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be perfect.

  ²And I will make my covenant between me and you, and will multiply you exceedingly.

  ³And Abram fell on his face: and God talked with him, saying,

⁴As for me, behold, my covenant is with you, and you shall be the father of a multitude of nations.

⁵Neither shall your name any more be called Abram, but your name shall be Abraham; for the father of a multitude of nations have I made you.  

⁶And I will make you exceedingly fruitful, and I will make nations of you, and kings shall come out of you.

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