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Addendum “F”                  

COVENANT REVIEW

Division one

Calvin’s Commentary on Genesis - Chap.17 - pp.449, 450  vv.7, 8

  “And that this is the case, is proved without difficulty; for the promise by which the Lord had adopted them all as children, was common to all: and in that promise, it cannot be denied, that eternal salvation was offered to all.” 

(aaron-Three times in this comment, John Calvin rightly recognized that Israel’s adoption to eternal salvation was common to them all.)

“What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake?”

(aaron-There is no doubt that John Calvin is giving definition to the visible and the invisible dispositions of God.  The visible dispositions of God, would be effectual in those who were positioned to receive “the externally offered grace”.  Then “only the elect effectually partake” of the invisible dispositions of God; The internal work of God’s Holy Spirit.  But it is this amalgamation of the visible and the invisible Scriptural principles that adds to this present confusion.  It is this confusion that caused Calvin to ask this question: “What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children”?)

“Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are, in this respect, accounted children; the name of the Church is applicable in common to them all: but in the innermost sanctuary of God, none other are reckoned the sons of God, than they in whom the promise is ratified by faith.” 

(aaron-Again, within the Church, Calvin defines the dual characteristics that are evident within the dispositions of God.  He says that the whole body must pass through the Church.  But he then goes on to define a very special group who would be eligible to pass into “the innermost sanctuary of God”.  This group would consist of only those in whom “the promise is ratified”.)  

“And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief.” 

(aaron-These comments reveal some of the difficult elements that have exacerbated this confusion within the Church.  First, Calvin rightly says that “this difference flows from the fountain of gratuitous election, whence also faith itself springs”: recognizing an evident difference that exists within the Church, between the invisible elect and some others of faith which he has left unnamed.  But he then goes on to say this: “we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief”.  The Church has determined an uncanny ability for the judging of one’s faith, by which they can “distinguish the true from the spurious children”.

What John Calvin is saying here, is that the Church has been given the absolute ability to distinguish the true Christians from the false Christians.  This thought of distinguishing between the true and the false, comes from the false assumption that all of the Christians within the Church consist of only the invisible elect.  This is surely that restricted view of salvation that came with the reformation: That is, seeing the true Church as consisting only of those who are supposedly within the innermost sanctuary of God.  The whole legitimate Church, in their opinion, consists of only the invisible elect!)  

“This method and dispensation continued even to the promulgation of the gospel; but then the middle wall was broken down, (Eph.2:14) and God made the Gentiles equal to the natural descendants of Abraham.  That was the renovation of the world, by which they, who had before been strangers, began to be called sons.” 

(aaron-As we work our way through the transitional aspects of God’s reconciliation, we must come to see that this universal character was present when God first forged His Covenant of Grace with father Abraham; where Abraham was told that he would be the father of many Nations.)  

“yet whenever a comparison is made between Jews and Gentiles, the inheritance of life is assigned to the former, as lawfully belonging to them; but to the latter, it is said to be adventitious.”

(aaron-Though there are shades of truth within these comments, this statement basically misses the clarity of the universal character of God’s reconciliation.  The thing that is being missed here, is understanding the basic reason behind the establishment of visible Israel.  That is, understanding that the peoples of Israel were established as a type of God’s peoples, and as a type of the relationship that God desired to have with His peoples.  So to say that the inclusion of the Nations into God’s Covenant of Grace was accidental, would not be an accurate interpretation.)  

“Meanwhile, the oracle was fulfilled, in which God promises that Abraham should be the father of many nations.”   

“For whereas previously, the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction, which began with him, flowed down to his children; the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed:”

(aaron-Christ did not invert the original order!  That would imply that some dramatic change was necessary in God’s redemptive plan for the world.  This is not the case at all: Because God’s redemptive plan is now, and always has been, on an exact track and on target.  The simplest explanation of the work of Christ with respect to God’s reconciliation, is that Jesus, through His complete propitiation that was accomplished upon the cross, became the full manifestation of God’s grace.  The Messiah came as the fulfillment of all of God’s promises.  Then this propitiation would apply to every aspect of God’s reconciliation, from its very beginning to its very ending.)

“at length the Jews were cast out, (except that a hidden seed of the election remained among them,) in order that the rest might be saved.  It was necessary that these things concerning the seed of Abraham should once be stated, that they may open to us an easy introduction to what follows.”

(aaron-The Jews were never actually cast out, but they were simply placed on an equal footing with the Nations: Which established the beginnings for God’s universal reconciliation.  It would appear that John Calvin has an eye toward the ultimate salvation of all of Israel: Where the “hidden seed” would represent "THE REMNANT" that is elected out from visible Israel, and “THE REST” would represent all the rest of visible Israel who were within the visible Covenant of Grace; The Circumcised Flesh Covenant.)  

  “In their generations.  This succession of generations clearly proves that the posterity of Abraham were taken into the Church, in such a manner that sons might be born to them, who should be heirs of the same grace.  In this way the covenant is called perpetual, as lasting until the renovation of the world; Which took place at the advent of Christ.” 

(aaron-This particular passage is defining the visible aspect of God’s Covenant of Grace.  That is, looking at God’s Covenant of Grace in its broad perspective.  Calvin then sees the Covenant as continuing on into the visible Church.  He then goes on to say that the coming of Christ was the renovation of the world: A difficult point to support in the Scriptures.)  

“I grant, indeed, that the covenant was without end, and may with propriety be called eternal, as far as the whole Church is concerned; it must, however, always remain as a settled point, that the regular succession of ages was partly broken, and partly changed, by the coming of Christ, because the middle wall being broken down, and the sons by nature being, at length, disinherited, Abraham began to have a race associated with himself, from all regions of the world.”

(aaron-It is here that Calvin’s understanding concerning the transition in God’s reconciliation, must be more closely examined.  If one does not understand the Covenant of Grace as being in complete force from its origin with father Abraham to its final end at the close of the ages, then one would see these things as “partly broken, and partly changed, by the coming of Christ”.  But if God’s plan is on a predetermined track and on target, and we understand that the advent of Christ represented the fulfillment of God’s promised seed through the full manifestation of His grace, then nothing in God’s plan could ever be seen as “partly broken, and partly changed”.)  

pp.451, 452

  “9. Thou shalt keep my covenant.  As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, in order that memory of them might be more fully recorded, and more highly celebrated; so in the present instance, God inscribes his covenant in the flesh of Abraham.  For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God.”   

(aaron-We can observe here, Calvin’s description of the visible initiatory rites into God’s Covenant of Grace; the visible dispositions for the Old Testament peoples of God.  But toward the end of this definition, Calvin introduces a New Testament term and description “elected to be the peculiar people of God” that, though applicable to some peoples in the Old Testament times, must be understood as applying primarily to God’s invisible dispositions-His invisible priestly line.  With the clear revelations of the New Testament, we now understand that the visible circumcision was also a visible representation of the invisible circumcision; The circumcision of the heart.)  

“The pious had previously possessed other ceremonies, which confirmed to them the certainty of the grace of God; but now the Lord attests the new covenant with a new kind of symbol.” 

“But the reason why He suffered the human race to be without this testimony of his grace, during so many ages, is concealed from us; except that we see it was instituted at the time when he chose a certain nation to himself; which thing itself depends on his secret counsel.” 

(aaron-It is absolutely essential that we understand the primary motivation behind the establishment of this tiny nation of Israel.  According to 1Cor.10:1-11 Israel was established as a type, and their experiences were recorded in Scripture for our understanding and an admonition for the whole Church.)  

“Moreover, although it would, perhaps, be more suitable for the purpose of instruction, were we to give a summary of those things which are to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter.  In the first place; since circumcision is called, by Moses, the covenant of God, we thence infer that the promise of grace was included in it.  For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it.”   

“And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation; yes, a sacrament is nothing else than a visible word, or sculpture and image of that grace of God, which the word more fully illustrates.  If, then, there is a mutual relation between the word and faith; it follows, that the proposed end and use of sacraments is to help, promote and confirm faith.” (aaron-This is exactly what faith is in Heb.11:1!)  

“But they who deny that sacraments are supports to faith, or that they aid the word in strengthening faith, must of necessity expunge the name of covenant; because, either God there offers himself as a Promiser, in mockery and falsely, or else, faith there finds that on which it may support itself, and from which it may confirm its own assurance.  And although we must maintain the distinction between the word and the sign; yet let us know, that as soon as the sign itself meets our eyes, the word ought to sound in our ears.”  (aaron-This would vary with our maturity.)

“Therefore, while, in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the ceremony, but chiefly designs that he should regard the end; and certainly, since the promise is the very soul of the sign, whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom...”  

  “We now consider how the covenant is rightly kept; namely, when the word precedes, and we embrace the sign as a testimony and pledge of grace; for as God binds himself to keep the promise given to us; so the consent of faith and of obedience is demanded from us.”

(aaron-This is where some heavy burdens are being placed on God’s Covenant of Grace, so as to produce the invisible elect peoples of God as the norm.  This is that high religious standard that was spawned by the reformation.  Though these standards are not totally out of order, to use them in determining the legitimacy of what they term as a true Christian may not be completely accurate.)  

Gen.21:12, 13

  “In all that Sarah hath said unto thee.  I have just said, that although God used the ministry of Sarah in so great a matter, it was yet possible that she might fail in her method of acting.  He now commands Abraham to hearken unto his wife, not because he approves her disposition, but because he will have the work, of which he is Himself the Author, accomplished.  And he thus shows that his designs are not to be subjected to any common rule, especially when the salvation of the Church is concerned.  For he purposely inverts the accustomed order of nature, in order that he may prove himself to be the Author and the Perfecter of Isaac’s vocation.”   

“But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected.  In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately, to be tortured to an allegorical sense, as Origen does; who, by hunting every where for allegories, corrupts the whole Scripture; and others too, eagerly emulating his example, have extracted smoke out of light.  And not only has the simplicity of Scripture been vitiated, but the faith has been almost subverted, and the door opened to many foolish dotings.”   

“The design of Paul was, to raise the minds of the pious to consider the secret work of God, in this history; as if he had said, What Moses relates concerning the house of Abraham, belongs to the spiritual kingdom of Christ; since, certainly, that house was a lively image of the Church.”   

“This, however, is the allegorical similitude which Paul commends.  Whereas two sons were born to Abraham, the one by a bondmaid, the other by a free woman; he infers, that there are two kinds of persons born in the Church; the faithful, whom God endues with the Spirit of adoption, that they may enjoy the inheritance; and hypocritical disciples, who feign themselves to be what they are not, and usurp, for a time, a name and place among the sons of God.” 

“He therefore teaches, that there are certain who are conceived and born in a servile manner; but others, as from a free-born mother.  He then proceeds to say, that the sons of Hagar are they who are generated by the servile doctrine of the Law; but that they who, having embraced, by faith, gratuitous adoption, are born through the doctrine of the Gospel, are the sons of the free woman.”   

“At length he descends to another similitude, in which he compares Hagar with mount Sinai, but Sarah with the heavenly Jerusalem.  And although I here allude in few words to those things, which my readers will find copiously expounded by me, in the fourth chapter of the Galatians; yet, in this short explanation, it is made perfectly clear what Paul designs to teach.”   

“We know that the true sons of God are born of the incorruptible seed of the word: but when the Spirit, which gives life to the doctrine of the Law and the Prophets, is taken away, and the dead letter alone remains, then that seed is so corrupted, that only adulterous sons are born in a state of slavery; yet because they are apparently born of the word of God, though corrupted, they are, in a sense, the sons of God.”

(aaron-This last statement from Calvin presents a very important principal. That there are some born, "though corrupted, they are, in a sense, the sons of God".)   

“Meanwhile, none are lawful heirs, except those whom the Church brings forth into liberty, being conceived by the incorruptible seed of the gospel.” 

(aaron-Here, I tend to believe that John Calvin was drawn towards observing only the invisible elect; Only those who represent the Messianic Covenant; Only the invisible priestly line.)  

“I have said, however, that in these two persons is represented the perpetual condition of the Church.  For hypocrites not only mingle with the sons of God in the Church, but despise them, and proudly appropriate to themselves all the rights and honours of the Church.  And as Ishmael, inflated with the vain title of primogeniture, harassed his brother Isaac with his taunts; so these men, relying on their own splendour, reproachfully assail and ridicule the true faith of the simple: because, by arrogating all things to themselves, they leave nothing to the grace of God.  Hence we are admonished, that none have a well-grounded confidence of salvation, but they who, being called freely, regard the mercy of God as their whole dignity.” 

(aaron-It is clear that many of our Church fathers did not recognize the full efficacy of the visible Circumcised Flesh Covenant; the Covenant of Bondage, and its visible counter part within the New Testament Church.  And because of their misunderstandings, they have mistakenly determined those who occupied that common station as being outside of God’s Covenant of Grace.  This questionable interpretation came about when they piously determined that the visible Church was to embody only the elect priests of God.)  

“Again, the Spirit furnishes the consciences of the pious with strong and effective weapons against the ferociousness of those who, under a false pretext, boast that they are the Church.  We see that it is no new thing, for persons who are nothing but hypocrites, to occupy the chief place in the Church of God.” 

(aaron-These determinate comment go far beyond the mental capacity of any human being.  To determine precisely who is one of God’s peoples and who is not, is not within the capacity of any mortal individual. It would more than appear, that within many of today’s denominations, this is the very thing that we are trying to do. Since these folk were in the midst of the Reformation, it is likely they were generally referring to some in the Church of Rome-as we can see in these next statements:)  

“Wherefore, while at this day, the Papists proudly exult, there is no reason why we should be disturbed by their empty and inflated boasts.  As to their glorying in their long succession, it just means as much as if Ishmael were proclaiming himself the first-born.”  

“It is, therefore, necessary to discriminate between the true and the hypocritical Church.  Paul describes a mark, which they are never able, with their cavils, to obliterate.  For as large bottles are broken with a light blast; so by this single word, all their glory is extinguished, ‘the sons of the handmaid shall not be eternal inheritors.’”

(aaron-Can we always discriminate between the visible and the invisible?  Can we see inside of a person and observe their regeneration?  This is a clear example of limiting the Church membership to only the invisible elect.  The approximate quote that Calvin uses here “the sons of the handmaid shall not be eternal inheritors” is far from accurate as well.  See Gen.21:10--“the son of this bondwoman shall not be heir with my son.”  It would seem that whenever we discover some additional truths from Scripture, such as a special group [determined only by God’s invisible dispositions] that Scripture identifies as the elect, we tend to gravitate toward some exclusivity within that understanding.)  

“In the meantime, their insolence is to be patiently borne, so long as God shall loosen the rein to their tyranny.  For the Apostles, formerly, were oppressed by the Jewish hypocrites of their age, with the same reproaches which these men now cast upon us.  In the same way, Ishmael triumphed over Isaac, as if he had obtained the victory.  Wherefore, we must not wonder, if our own age also has its Ishmaelites.  But lest such indignity should break our spirits, let this consolation perpetually occur to us, that they who hold the pre-eminence in the Church, will not always remain within it.

(aaron-This segment is very difficult to even begin any commentary.  It would be nice if it were that simple: If we could simply look at things as being either black or white.  But as unfortunate as it might be, that is not the case here.  Many commentaries are deficient in understanding the full expanse in the formulation of the Abrahamic Covenant, or even in understanding the precise reasoning behind the formulation of God's first peoples-Israel.  

 First, The Abrahamic Covenant must be seen as having a dual character; As having both a visible character and an invisible character that are coexistent within God's one Covenant of Grace.  That is, looking at God’s Covenant of Grace as it is first established in Gen.17.  The visible characteristic of the Everlasting Covenant of Grace, or the broad concept of the Covenant of Grace, is seen in the visible Circumcision of the Flesh Covenant that was made with Abraham and all of his offspring.  The invisible characteristic of the Everlasting Covenant of Grace, or the narrow concept of the Covenant of Grace, is seen through Covenant of Promise; the Messianic Covenant that was made with Isaac and his offspring.  We must remember that both the visible and the invisible characteristics of the Covenant of Grace have always occurred simultaneously in God’s program of reconciliation. 

Though these visible and invisible characteristics are clearly defined within the Old Testament economy, these same conditions must be seen as having an exact counter-part within this New Testament dispensation (Ref.Gal.4:21-31).

 Second, The formulation of the peoples of Israel was intended to be a visible example of the peoples of God.  Though they are God’s visible people, they are not representative of all of the peoples of God.  What we must keep in mind, is that we are dealing with an invisible God whose person and habitation are beyond our physical dimension and our natural understanding.  If God had not established all of these visible examples; Israel, Circumcision, Jew, baptism, Christian, Church, elect, we would have no real comprehension of this invisible God at all.  Now that we understand the reasoning behind the visible and the invisible characteristics of God’s reconciliation, we must now step forward and consider the transitional aspects that must be observed in the universal character of God’s initial plan of salvation.  Visible Israel was not cast away!  Visible Israel was put on a par with the Nations in fulfillment of God’s original plan.  All must come to God in exactly the same way: It is by grace, grace, wonderful grace!)

-Amen-

NOW-THE FINAL ARGUMENT

aaron-

  Fully recognizing and understanding the complete strategy of God’s reconciliation, as it must be observed from its conception to its completion, is a basic inadequacy that exists within today’s main line denominations.  That is, observing this full span of time, beginning with creation to the end of this present world, as containing all of its necessary components.  And then understanding that the Covenant of Grace (as it is best revealed in the Abrahamic Covenant) is the operational agreement that God established with His creation (Ref.Gen.17:1-27; Gal.4:21-31).  With its visible character that is represented by the Covenant of Bondage; the Circumcision of the Flesh Covenant (Ref.Gen.17:1-14, 20, 23-27).  And its invisible character that is represented by the Covenant of Promise (Ref.Gen.17:15-19, 21).  The same Covenant of Promise, which contains that common thread that runs on through, and even binds together, the whole of His reconciliation.  Therefore, the dynamics of God’s universal reconciliation can be properly grasped only through a thorough study and understanding of Covenant Theology.  

  First, the Nations of Israel must be seen as God’s first peoples.  They can be initially defined here, as simply a visible example of the relationship that God desired to have with His creation.^3296-1   

It is because God is a Spirit that the establishment of Israel as a visible example was absolutely necessary as the beginning step for any real understanding of God.  We could not have known God in any tangible way, had He not established these visible peoples of Israel.  Even though God could have used a number other ways to reveal Himself to His creation, within His own providence He choose to use visible Israel for that specific purpose.  

Then, Israel’s structure must also be seen as God’s established visible institution, through which, by the use of the established visible initiatory rites, His creation could access His Covenant of Grace. (Ref.Gen.17:1-27; Ex.12:48)  

We must understand that within the whole of God’s reconciliation, Israel’s role was always intended to be one of only an introductory role.  Yet Israel, having been promised the eternal benefits of a covenant relationship within this reconciliation, also has a future reward that is connected with that same promise (Ref.Rom.3:3, 4; 9:1-5; 11:1, 11, 25-27).  

  Second, the Mosaic Covenant was designed in such a way by God, that it would enable His visible creation to come to a deeper understanding of their invisible Creator. (Ref.Heb.8:5; 9:23)  

  Third, during the dispensation of the New Covenant, the visible Church must now be seen as simply the established visible institution, through which, by the use of God’s established visible initiatory rites, His creation can access His Covenant of Grace. (Ref.Jer.31:31-33; Heb.8:8-12; Heb.10:16, 17; Mat.16:18; 26:26-28; 28:18-20)

           /-------------------------\  

  Though these opening comments may appear to be only a superficial description of God’s reconciliation, they are adequate for isolating some major theological problems: Theological problems that presently exists within the Protestant Church in particular and within the whole Church in general.  

 1. We must begin here, by attempting to understand the established Covenant connection and relationship between visible Israel and the visible Church.  Which will bring us to understand that, within God’s reconciliation, the visible Church is, in a real sense, a continuation of visible Israel.  That is, God has now enlisted the visible Church to participate in the fulfillment of His plan of redemption; The proclamation of the gospel; The reconciling of the world.  

Just this thought, within itself, is no slight problem for us to resolve.  

               ----------------------

Now part of this solution can be found first, in understanding the precise identification of the peoples of God as they are best defined in the Abrahamic Covenant.  That is, understanding that the peoples of God can be properly defined only by our observation of Israel’s historic relationship with God.  And then understanding that both the visible characteristics and the invisible characteristics of these covenant peoples, are always coexistent within God’s Covenant of Grace.  And since the nation of visible Israel is the only tangible example relationship that God has given us, we must believe that just as the invisible Church is analogous to invisible Israel, that the visible Church would be analogous to visible Israel as well.

               ----------------------

As our visible example, Israel represents the component parts of what we might call the broad concept of the Covenant of Grace; the Circumcised Flesh Covenant or the Covenant of Bondage (Ref.Gen.17:1-14, 20, 23-27; Gal.4:21-24a, 30), which consists of the visible Jews and the visible circumcision.  Yet, even within this visible example Israel, there is also the absolute presence of an invisible Israel.  That is, an invisible Israel, consisting of the invisible Jews and the invisible Circumcision, that is always hidden in God.  This is the only theological exegesis that literally allows both visible Israel and invisible Israel to reach their eschatological fulfillment.  It is absolutely crucial that we thoroughly understand this central point!

  Divine manifestation is one of the primary purposes behind the New Covenant.  That is, this dispensation was established to more fully reveal the invisible character of God’s Covenant of Grace that was initially introduced through God’s visible peoples Israel.  Both characteristics of the Covenant of Grace always represents the free and unmerited gift of grace from God, and Jesus, because of His propitiatory work, is seen as the full manifestation of that grace.  Accordingly this same covenant that God made with Abraham is surly complete within itself and can be representative of God’s whole reconciliation.   

Therefore, the New Covenant that was ushered in by this New Testament dispensation must not be seen as replacing God’s Covenant of Grace, but as more precisely explaining its invisible characteristics.  The covenant that is being replaced in Heb.8: would be identified as the rituals of the Mosaic Law that was received in the exodus out of Egypt.  Consequently, for the full promulgation of God’s reconciliation, we now understand that it was necessary that the peoples of visible Israel not be given a clear discernment of God’s unsearchable grace.  (Ref.Mat.13:13-17; Isa.6:9. 10; Acts.28:25-28; Rom.9:33; 11:8-10; 1Pe.1:10-12)  

Thus, this hidden invisible Israel, consisting of the invisible Jews and the invisible Circumcision, represents the component parts of the narrow concept of the Covenant of Grace (Ref.Gen.17:15-19, 21; Gal.4:26-28).  This invisible characteristic of the Covenant of Grace would also represent the mystical line of the Covenant of Promise: Which is that hereditary thread that has always been hidden within God’s Covenant of Grace and God’s reconciliation.

               ------------------------  

Though the general membership of the visible Church also represents the broad concept of the covenant of Grace and consists of visible Christians (Ref.Mat.28:18-20; Acts.2:38, 39; Acts.11:26), the narrow concept of the Covenant of Grace with its invisible component parts has essentially remained the same.  They are, the Jews; invisible Jews, the Circumcision; invisible Circumcision (Rom.2:28, 29), and Israel; invisible Israel (Rom.9:6-8; Gal.6:16).  Remember that this is that common hereditary thread that has always been hidden within the Covenant of Grace.  That single hereditary thread that perfectly binds together God’s whole reconciliation.   

So then to summarize this stated principle: 1. Visible Israel is always visible Israel and is still God’s visible peoples.  2. The visible Church, consisting of visible Christians, is always the visible Church and God’s visible peoples as well.  3. But God’s chosen peoples; His invisible elect priestly line, are always Israel, the Circumcision, and the Jews--the whole invisible Messianic Covenant line that is the hidden Israel of God.

               --------------------------

KEY - UNDERSTAND THE DISTINCTIVENESS OF GOD’S PEOPLES (VISIBLE AND THE INVISIBLE).  THESE ARE ALL GOD’S DISPOSITIONS-ESTABLISHED FOR HIS CREATION.

KEY - FOCUS ON THE HIDDEN (INVISIBLE) PEOPLES OF GOD: ISRAEL, THE CIRCUMCISION, AND THE JEWS.  THE INVISIBLE THREAD THAT IS HIDDEN IN GOD.

KEY - KNOW EXACTLY WHO THE PEOPLES OF GOD ARE (VISIBLE AND INVISIBLE)! ^3299-1

 2. There is yet another part to this problem that confronts us here.  It is in solving this complex transition in God’s reconciliation.  That is, giving a coherent Scriptural explanation for this transition in God’s reconciliation.  This is that evident transition from visible Israel as God’s visible institutional example to the visible Church as God’s visible institutional example, which explains this whole transition without the appearance of visible Israel being dislocated altogether.   

  Though this complex transition is precisely explained here in the book of Romans, I have not found one commentary that has correctly deciphered this complicated riddle.  A very difficult riddle, that has so much Scriptural consequence for all of God’s peoples.  Therefore, the book of Romans with its sixty-six confirmed or fulfilled Old Testament references (which is, by the way, second only to the book of Matthew in all of the New Testament) must also be viewed toward the discovery of its eschatological insights.

               /------------------------\

THE THEOLOGY OF ROMANS

aaron- 

  The following brief descriptions that are being given for these various sections from the book of Romans are intended only to highlight those things that the body of this work (pp.3-247-96) will more fully illustrate.  

  Then finally, to fully understand the designed purpose and the breadth of God’s Covenant of Grace, we must fully comprehend these important details from the book of Romans:

    Rom.1:1-15 introduces us to the revelation of the “gospel of God”.  Where the gospel of God is defined as the good news concerning the distribution of God’s boundless grace through the propitiatory work of His Son; the seed of David; the Messiah: our Lord Jesus Christ.  Then here in these passages, we are also given some important terms that the book of Romans defines and develops: [1] God’s gospel.  [2] God’s promise.  [3] God’s Spirit.  [4] God’s grace through the propitiatory work of Christ.  [5] God’s faith.  [6] God’s saints.  [7] God’s universal reconciliation.  

    Rom.1:16-2:24 explains the universal character of God’s reconciliation, by telling us that God’s gospel is the power of God unto salvation to everyone who believes.  It is through the fulfilled death, burial, and resurrection of our Lord Jesus Christ that has enabled God’s grace to flow wherever God wills.  God then shows His strong hand in the established equality in His justification and in His condemnation.  It is not that the Jews are being excluded from God’s reconciliation, the message to be found here is that the Nations are now being included in God’s reconciliation.  His whole creation is included in this edict.  

    Rom.2:25-27; 2:28, 29; 9:6-8 reveals and defines the present existence of both the visible characteristics and the invisible characteristics of God’s dispositions: And that, it is only God who establishes and controls all of these elements.  We must also remember that God’s visible dispositions and God’s invisible dispositions are always coexistent within His reconciliation.  Additional terms: [8] Visible Jew.  [9] Invisible Jew.  [10] Visible Circumcision.  [11] Invisible Circumcision.  

    Rom.3:1-31 gives us more insight into the universal character of God’s gracious reconciliation, and Israel’s inclusive role in all of these covenant matters as well.  Remember that they were the first peoples to be intrusted with the oracles of God.  But then at the same time, it is also extremely important that we continue to keep God’s law in an active mode--God’s law and God’s grace are always coexistent within God’s reconciliation.  Additionally, God’s grace is also expressed in the fact that Israel’s lack of faith did not stifle God’s grace at all.  God’s promises always stand firm.  Added terms: [12] God’s law.  [13] Works.

    Rom.4:1-25 explains God’s original intent, by exploring the universal character of the Covenant of Grace that was made with father Abraham. 

Explaining that from the very beginning, both the circumcision and the uncircumcision were to be included within God’s Covenant of Grace.  Then Romans chapter four also verifies the evident preeminence of God’s boundless grace as it fulfills His law.  Yet even here, we are to observe that God’s grace is now being brought into full view by the contrasting of the law and grace--by validating God’s grace as preeminent to any and all works that one might suppose to do.  For additional insight, we are also instructed on the two features of circumcision: They are the visible sign and the invisible seal. (Ref.Eph.1:3; 4:30)  Additional terms: [14] The flesh.  [15] The Creature’s Total Depravity. (3:10-18)  [16] Transgression; trespass; sin.  [17] The Dead.  [18] Justification.  [19] God’s seed--the children of promise.

    Rom.5:, 6:, 7:, and 8: gives us more of the details about where we are       in God’s reconciliation, by explaining precisely how we got there.  That it is by God’s grace, grace, wonderful grace.  We should also notice the subtle definitions that are being given to both the visible and the invisible characteristics of God’s dispositions.  Added terms: [20] The mind of the flesh.  [21] The mind of the Spirit.  [22] Sons of God.  [23] Children of God.  [24] God’s elect.  

    Rom.9: and 10 details visible Israel’s inclusive role in demonstration of the universal character of God’s reconciliation, as He fully manifests His absolute grace through the unwavering faith of His dear Son.

add: [25] Visible Israel.  [26] Invisible Israel. [27] Children of promise.