CT Questions and Answers for Final
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Stuff to think about.
Identify 3 of the 6 essential features of Dispensationalism as discussed in the lectures.
●
Rejects Analogy of Faith
●
Israel only means literal ethnic, national Israel
●
The Church was non-existent until NT
According to Vern Poythress, what are two ways that Scofield has distinguished himself from
other theologians?
●
Scofield practices a “literal” approach to interpreting the Bible.
●
Scofield sharply distinguishes Israel and the church as two peoples of God, each with its
own purpose and destiny. One is earthly, the other heavenly.
Identify 3 of the 7 dispensations found in scripture according to John Nelson Darby.
a) Innocency (Eden Genesis 1:28)
b) Conscience (Fall to Flood Genesis 3:23
c) Human Government (Noah to Babel Genesis 8:21)
d) Promise (Abraham to Egypt Genesis 12:1)
e) Law (Moses to John the Baptist Exodus 19:8)
f) Grace (church age John 1:17)
g) Kingdom (millenium Ephesians 1:10)
Identify and explain ways in which the New Covenant is both continuous and new.
What are the continuities and discontinuities between the Mosaic Covenant and the New
Covenant?
How are the promises of the Davidic Covenant manifested and fulfilled in the New Covenant?
Explain Covenant Theology, its various administrations, how each pointed and prophesied to a
New Covenant, and how Christ is the fulfillment of the previous covenants.
My answers were marked down for not giving enough details.
Robertson - Ch. 10
Reading Study Questions
1.
How is the Mosaic Covenant an advancement on all that precedes it?
Mosaic covenant presents an externalized summation of the will of God and therefore advances
positively the revelation of God’s purpose in redemption.
1.
Nationalizing of the people. Before God was dealing with a family, now he is making a covenant
with a nation and solidifying the people.
2.
Comprehensiveness. Ten words contain a complete summation of God’s will.
3.
Humbling. The law humbles us and prepares us for Christ’s grace. Paul notes, “the law was
added because of transgressions until the seed should come. Gal 3:19. People cannot rely on
their own goodness to save them. The was temporary to point us to the Savior.
4.
Typological significance. Show the type of life God’s holy people are to live.
However the glory of the Mosaic Covenant faded & paled in comparison to the new covenant. The
old Cov. cannot compare to glory of new cov.
Moses face and the veil 2Cor. 3:7-9 The old was glorious, but new more glorious.
2.
According to Robertson, how will the Christian be judged according to the Mosaic Law?
The Christian does not live under the law written on stone, but the law written on his heart.
a)
If he does not obey the law, his will not live in the fullest state of God’s blessing.
b)
Believers may be chastised and have obligation to do the will of God
c)
Christians shall be judged according to deeds done.
Salvation comes through Christ, but judgement will be dispensed according to man’s deads.
3.
How is the Mosaic/Sinai Covenant different from the Covenant of Works?
Cov of works refers to the situation at creation in which man was required to obey God perfectly in
order to enter into a state of eternal blessedness and was established in man’s innocence.
Mosaic Covenant of law clearly addresses itself to man’s sin. It was never intended to guarantee
state of cov. blessedness. It was established in man’s sinfulness
4.
How does the Covenant of Law consummate in Jesus Christ?
In Matt. 5:17 Christ indicated that he did not come to destroy the law but to fulfill it. By his coming, he
consummated all of God’s purposes in the giving of the law. Christ fulfilled all righteousness. He
kept the whole law perfectly, while at the same time bearing himself the curses of the law. From
every perspective, the covenant of law consummates in Jesus Christ.
Lecture Study Questions
1.
What are the three grand themes found in Exodus 1-2?
1.
Requirements and Blessings Creation and order are still part of God’s plan. The Covenant
language illustrates the continuity of the covenants when when God commands “be fruitful,
multiply and have dominion over the earth”
2.
God’s sovereignty - Continues in to be over the situation. Pharaoh orders that all Israelite boys be
killed, but Israelite midwives disobey and God’s chosen people continue to multiple anyways. The
midwives ruin the plan of the God of Pharaoh.
3.
Divine deliverance - God raises up Moses as a tool for God’s deliverance. the deliverance they
really need is God - moses will fail them.
i.
All of these three themes - we have already seen them in other covenants.
2.
What is the great distinctive found in the Mosaic Covenant?
“Distinctive of Mosaic Economy”
Exodus 19 – Giving of the Law - written by the finger
of God comes in the context of grace. The way of life to those who have been saved by
grace.
3.
How is Exodus 19 fulfilled in 1 Peter 2?
In
Exodus 19:5-6, the stipulations and the blessing of the covenant are stated in God’s three promises to the
Israelites. God promises 3 things to His people. He promises they will be a “Treasured possession” (similar to
a king’s special possession), a “Kingdom of Priests” (or a people called to intercede for nations--this is similar
to the language used in the Abrahamic Covenant.) and a “Holy nation” (set apart, chosen for holiness.) In other
words, if God’s elected people obey His law, they will become all God intended them to be to the nations.
These verses are fulfilled in 1 Peter 2:9 when believers are once again promised that God calls them to be a “a
chosen race, royal priesthood, people chosen for God's own possession.”
4.
Explain the four distinct advancements between the Abrahamic and Mosaic Covenants
.
1.
Four distinct discontinuities between the Abrahamic and Mosaic Covenants - not in tension or
incongruent but an advancement of the Law.
a.
Mosaic Law will form Israel into a nation - family to national to transnational. MC is
advancement of the movement.
b.
Comprehensiveness of its revelation - far more comprehensive in its depiction of God and in
its stipulation of Holiness. An advancement of its comprehensiveness of its revelation.
c.
Greater Capacity to humble men - Mosaic Law is searching - it is about the heart (you can’t
see a person covet). The Law humbles us. You can sin in your heart.
d.
Fuller picture of the holiness of God - and the holiness expected of the people of God.
WHAT ARE THE CONTINUITIES AND DISCONTINUITIES BETWEEN THE MOSAIC COV. AND
THE NEW COV??
Check this because I didn’t know how to clearly explain this here or on the test itself, so look at the
outline.
5.
How is the Mosaic Covenant similar and different from what is revealed in the New
Covenant?
In both the Mosaic covenant and the new covenant, God's blessings and obligations are stated
together. If the Israelites keep God's law, they will be the people God created them to be. They will
be God's Treasured possession (like a king's treasured possession); a Kingdom of Priests (intercede
for the nations); and a holy nation (a people appointed for Holiness). First Peter 2:9 uses this same
language when he writes, "you are a chosen race, a royal priesthood, a holy nation, a people for his
own possession, that you may proclaim the excellencies of him who called you out of darkness into
his marvelous light."
Similar both have mediators:
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Mediator - Moses is the Mediator of MC.
Jesus is the Mediator in the New C
Similar both highlight grace but with slight difference
Abraham Cov Especially highlights the promises of God in the Cov of Grace
Mosaic especially highlights the Demands of Holiness in the Cov of Grace
Salvation through faith in both because even though the people continually fail, God does not.
Similar movement forward
Forward movement: Mosaic Law will form Israel into a nation by creating group of families into
nations.
The New Cov creates nations into a new family.
Similar capacity to humble:
Both Covenants humble God's people and point to how we all fall short of God's Holiness.
Same:
Blessing continues to come in obedience
Chastening comes to those in disobedience
Jesus will insist that we will be judged on the basis of our obedience, but we will not be saved on the
basis of our obedience (Mat 25:30-33) Just like in both covenants.
Different
The Mosaic revelation is far more comprehensive is depiction of God and its stipulation in the
requirement of Holiness.
In the New Covenant the people of God are not defined ethnically and nationally (Civil code is
different in Old and New Cov)
Robertson - Ch. 12
Reading Study Questions
1.
What comprises the historical occasion for the establishment of the Davidic Covenant?
1.
Carnation of Davidic monarchy. God formally installs David as king over his people.
1) Long civil war between Saul and David ended. Civil war and holy war brought to conclusion.
2) Elders came to king at Hebron and King David made covenant before the Lord
3) He is anointed king over Israel
4) David realize God has exalted king over Israel. There is a spiritual war as well.
5) David's rule is precarious throughout reign.
2. David took Jerusalem from the Jebusites. Prior to this, David had ruled from Hebron for 7 years.)
3 David brings the ark of God to jerusalem. Theocracy (Priests rule in the name of God) finds its full
expression. David offered burnt offerings and peace offerings before the Lord. The Ark represents
physically, visibly, tangibly God’s presence with his people. (where Moses met with God, where
sacrifices were made, where mercy was dispensed to the people.) Now God’s reign from the Ark and
David’s reign from the throne are brought together in one place. The king of Israel will rule under
direct command of God.
4. God gives David rest from his enemies. Holy war ends. The Ark and throne are bought together.
God gives them peace from his enemies.
2.
How does Robertson solve the “problem” of the Davidic succession ending after 400
years?
David's line lasted longer than any other dynasty. The average in Egypt and Mesopotamia during
their greatest years was less than 100 years. David's successors even outlasted the 18th dynasty of
Egypt that lasted 250 years.
3.
What is the significance of the expression, “for David’s Sake”?
Because of solomon's sin, God gave the kingdom to his servant "but for David's sake" gives solomon
on tribe. He remembered his covenant with David and for the sake of Jerusalem.
4.
Was the Davidic Covenant conditional or unconditional? Explain.
The Davidic Cov is unconditional in that the Lord Himself assumed total responsibility of its fulfillment
when he walked through the animal pieces during the Abrahamic Covenant. The purpose of God to
establish a messianic royal line through David shall never be thwarted.
The Cov is conditional in the way all of God’s cov are conditional. The purpose of God is to redeem
his people to Himself and certain conditions must be met. The individual must meet certain
obligations before the stipulations of the covenant.
5. How does 2 Samuel 7, stress the connection between David’s son and God’s son?
God promises David that his favor will not be taken from him. This speaks of the covenant
relationship. Like God promise to Abraham, his cov with David in unconditional and does not depend
on human obedience or faithfulness, but on God’s unchanging love. God promises to raise up
David’s successors. This is brought to completion in the Messiah, Jesus Christ, son of David who
was foretold in Isa 9 & 11.
6, 2, and 4 below go together - I would look at all three.
6.
How do the promises of the Davidic Covenant effect the provisions of this covenant?
The provisions of the Davidic covenant center on two promises. One promises concerns the line of
David, and one promises concerns the locality of Jerusalem. The purposes of God in redeeming a
person to himself center on these two points: David’s line and Jerusalem’s throne.
David’s line continues to rule the kingdom. 1 Kings 11:11 “Because of Solomon’s sin, God declared that
he would tear the kingdom from him, and give it to his servant.” However, God remembers his
commitment under the Davidic covenant. 1 Kings 11:13 “I will not tear away all the kingdom, but I will give
one tribe to your son for the
sake of my servant David and for the sake of Jerusalem which I have
chosen.” God’s chastening activity in the rending of Solomon’s kingdom does not terminate the
covenant commitment made on behalf of David and Jerusalem. God maintains the lineage and the
location according to this covenantal promises. God defends the city for His sake and the sake of
his servant, David. Both shall be preserved because of the covenanting grace of God.
Now no
longer where God’s people tent-dwellers, always on the move, without a permanent dwelling place. They
had stability.
In a very real sense God’s kingdom had come.
God Himself resides in the city of Jerusalem and rules from its locality.
Lecture Study Questions
1.
Explain the relationship between David’s House, the placement of the Ark of the Covenant,
and the promise of an heir to David’s throne.
The David covenant is the climatic covenant foreshadowing the intertwining of the offices of prophet,
priest and king. Under the Davidic covenant, the reign of God’s anointed king is established. Then
the Ark is brought to Jerusalem and the temple was build next to David’s throne. This illustrates the
culmination of God’s purposes in the covenant in David’s son Solomon, who sits on the throne of
Yahweh. King and priests are combined in the way the king rules next to the tabernacle. The role of
prophet is also joined to this in the way the king become author of psalms and knows God’s law.
Jesus later is a fulfillment of the office of prophet, priest and king in one person.
David was promised his kingship would never lack an heir on his throne. His reign lasted the longest
in history, but was ultimately fulfilled in Jesus Christ.
2.
What are the blessings pronounced to David and to his heirs?
There are five blessing made to David and his heirs. The first blessing is that David’s own flesh and
blood will occupy the throne. The second blessing is that David’s son will fulfill the David’s desire to
build a temple. The third blessing is that David’s heir will stand in a unique relationship to God.
David’s son will call God father and God will call Solomon son. The fourth blessing is that thought
David’s heirs may receive punishment, they will not be cast off like Saul. The fifth blessing is that
David’s house, kingdom and throne will be everlasting.
3.
Explain the relationship of the Davidic Covenant to the Mosaic and Abrahamic Covenants.
The relationships between the Davidic Covenant to the Mosaic Covenant and Abrahamic covenant
are based on the continuity of the covenants. For example, the kings under the Davidic covenant had
to write down their own copy of the torah (law) because their kingship was based on the Word
revealed to Moses. Another example is that the king is typological as mediator between God and his
people. The mediator theme goes back to Abraham and his tithe to Melchizedak. It becomes more
clear as Moses stood as a mediator under the Mosaic covenant and eventually, David and his heirs
continue as mediators between God and his people.
1. Chosen - (election and anointing)
I chose you from the pasture and made you ruler
2. Great Name (Abrahamic) I have been with you, cut off all your enemies before you and I will
make you a great name
3. Land and Generations (Mosaic) I will establish my people in their own land and give
them rest in own land and protection from their enemies.
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-name & nation
-land
-Immanuel principle
-Promise of Savior
4.
How is the Davidic Covenant manifested and fulfilled in the New Testament?
Promise was David’s family would reign forever - This promise can only find its fulfillment in the
reign of Jesus Christ.
The Promise to David was a typology and shadow which means it was a type of promise that pointed
forward to a fulfillment in Christ. The reality of this promise fulfilled in Christ is clearer than the
prophecy. We should not interpret the reality in light of the shadow, but the shadow in light of its
fulfillment.
7- Required Reading
·
Poythress - All
·
Robertson - Ch. 11
·
DISPENSATIONALISM AND COVENANT THEOLOGY.pdf
Reading Study Questions
1.
According to Poythress, why is it impossible to simply refute a dispensationalist?
Classical Dispensationalism as a whole system of theology is a great deal of internal coherence.
Therefore it has answers to standard objections; and different parts of the system "come to the aid" of
any part that is challenged.
OT prophecy being literally fulfilled: Dispensationalism claims that all fulfillments in the past have
been literal, hence those in the future will also be literal. Scofield believed that "figures" are found in
prophesies, but that figure always has a literal fulfillment. It's hard to refute because
dispensationalism has a hedge on the idea of fulfillment. They posses an idea of fulfillment and an
idea of literalness making it almost impossible for the opponent to give a counterexample.
They have decided what is figurative or not figurative after the fact.
Another way is to say that non-literal fulfillments are NT applications instead of fulfillments.
Apparent non-literal are either 1) counted as literal by pointing to the 'figures' in the original prophecy
or 2) are said to be applications ( not fulfillments). Apparent literal fulfillments are counted as literal.
When this process is complete, lo and behold, all fulfillments turn out to be literal. Thus it is concluded
that passages still unfulfilled (including those that have been "applied" in a non-literal way in the NT
era) will also have a literal fulfillment Such an argument has a built in method of excluding counter
evidence.
2.
What are the essential differences that distinguish Scofield from other evangelicals?
1) Scofield practices a "literal" approach to interpreting the bible.
2) Sharply distinguishes Israel and the Church as two peoples of God, each with its own destiny.
Israel an earthly destiny and the Church, a heavenly one.
3) Dividing history into dispensations:
a) Innocency (Eden Genesis 1:28)
b) Conscience (Fall to Flood Genesis 3:23
c) Human Government (Noah to Babel Genesis 8:21)
d) Promise (Abraham to Egypt Genesis 12:1)
e) Law (Moses to John the Baptist Exodus 19:8)
f) Grace (church age John 1:17)
g) Kingdom (millennium Ephesians 1:10)
4) Pretribulation rapture of the church. This is the first phase of Christ second coming.
3.
What problems are inherent in the Dispensational understanding of the structure of
Redemptive History?
What problems are inherent in the Dispensational understanding of the structure of Redemptive
History?
- That there are two peoples of God.
- The Church is a parenthesis in God's overall plan
- God's focus is on literal Israel, hence the church is an afterthought because Israel rejected their
Messiah
- If followed to it's logical conclusion, and as some "hardline" dispensationalists believe, that people in
the OT were saved by works.
Lecture Study Questions
1.
Identify and briefly explain the seven dispensations as found in Darby’s theology.
EXPLAIN THESE!! Look at the forums.
1) Paradise to Flood
2) Era of Noah
3) Era of Abraham
4) Era of Moses and Israel
5) Era of the Gentiles
6) Era of the Spirit
7) Millennium
2. Identify 3 of 6 essential features of Dispensationalism as discussed in the lectures??
2.
What are the differences between Classic and Revised/Modified Dispensationalism?
Classical has a strict distinction between Israel and the church, while revised/modified revised that
distinction. There is still a distinction between the two, but the salvation they receive is the same.
3.
What are the distinctions between Revised/Modified and Progressive Dispensationalism?
Progressive sees much more continuity between Israel and the Church that does Revised/Modified.
Progressive acknowledges that Israel and the church comprise the people of God. They are both
recipients of the blessings of the New Covenant.
4.
Explain how Dispensationalism is always Pre-Millennial.
Premillennialism is the belief that the return of Christ is prior to the millennium.
This 1,000 reign is a literal reign of a Davidic king in Jerusalem where the nation state of Israel as the
hub.
To be pre-mil is to also be pretribulational, secret rapture. The church has to be removed from the
earth before the millennial reign can begin.
If you are not pre-mil you are assumed to be a liberal.
You have to hold to pre-mil otherwise you blur the lines between Israel and the church.
5.
Identify and explain ten ways that Classic Dispensationalism is different from Covenant
Theology. See PDF
Dispensationalism:
1. May be Arminian or modified Calvinist. Almost never a 5-point Calvinist
2. Stresses “literal interpretation of the Bible
3. Usually does not accept the idea of the “Analogy of Faith”
4. “Israel” always means only the literal, physical descendants of Jacob.
5. “Israel of God” in Gal. 6:16 means physical Israel alone.
6. God has two peoples with two separate destinies: Israel (earthly) and the Church (heavenly).
7. The church was born at Pentecost.
8. The Church was not prophesied as such in the O.T. but was a hidden mystery until the N.T.
9. All O.T. prophecies for “Israel” are literal for Israel, not the church.
10. God’s main purpose in history is literal Israel.
Covenant Theology:
1. Always Calvinist; usually 5-point.
2. Accepts both literal and figurative interpretation of the Bible.
3. Almost always accepts the idea of the “Analogy of Faith.”
4. Israel may mean either literal, physical descendants of Jacob or the figurative, spiritual Israel,
depending on context.
5. “Israel of God” in Gal. 6:16 means Spiritual Israel (cf. Gal. 3:29, Rom. 2:28-29, 9:6; Phil. 3.3).
6. God has always had only one people; the Church gradually developed.
7. The Church began in the O.T. (cf. Acts 7:38) and reached its fulfillment in the N.T. 8. There are
many O.T. prophecies of the N.T. church.
9. Some O.T. prophecies are for literal Israel, others are for spiritual Israel.
10. God’s main purpose in history is Christ and secondarily the Church.
8- Required Reading
·
Robertson - Ch. 13
·
Vos - Part One: Chs. 1-8
1.
According to Robertson, what are the seven broad motifs that relate to prophecies of the
New Covenant in Jeremiah and Ezekiel?
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a.
Return of the exiled to the Land
- related to the land promise. God will bring His people
back to the land. Addresses the concern of what has happened in the exile. The captivity is
God’s just punishment of their sin but His promises have not been forgotten. In the NT, it
enlarges the theme of the land.
b.
Full restoration of blessings
- the desert will bloom”- promises of restored blessing on the
land. Ezekiel sees the dry bones and the bones come alive and receive a breath of life.
everlasting covenant.
c.
Fulfillment of all previous covenant commitments of the Lord to His people
- Ezek 37
points to characteristics of the Noahic, Abrahamic, and Davidic covenants will reach
fulfillment in this new everlasting covenant.
d.
Emphasis of God renewing the heart -
God will renew the heart. Ezek 36 I will give you a
new heart and put a new Spirit in you. Move you to follow my decrees and keep my law. This
New C is a spiritual C. Jeremiah 31 that he will write his law in their hearts.
e.
A full forgiveness of sins
- the NT teaching on the sign of Jesus work in the forgiveness of
sins is rooted in these new covenant prophecies. What God the children of Israel into this
predicament? Sin. A charge due to sin. Jeremiah 31:34 I will remember their sin no more. Jer
50,33 comes from Christ’s work on the cross so that the blessings of the C can be experienced
and we can be forgiven of our sins.
f.
Reunion of Israel and Judah
- Jer 50 vs 4 - God bringing together His divided people.
everlasting covenant. the covenant with Moses and Noah is a broken covenant. but the new C
cannot be broken.
g.
Permanence -
theme of everlasting - unlike the other C. Never going to be replaced or fail. It
will always work and continue.
2.
According to Robertson, how is the New Covenant both Continuous and New?
Jeremiah’s announcement concerning the expectation of a new covenant in itself anticipates a new
dimension in God’s working.There is also a “newness” concerning God’s future dealings with his
people (Isa 42:9). The concept with newness implies a break with the past. God shall act to redeem
his people in a way unfamiliar to them. Jeremiah also speaks of a law written on their hearts, implying
a contrast with the law written on stone. He also contrasts the new covenant with the totality of God’s
covenantal dealings with Israel previously (explicitly with the Mosaic and implicitly with the Abrahamic
and Davidic covenants). Jeremiah does not condemn the old covenant but Israel for breaking it.
Because man continues to break the covenant no lasting purpose will be served through a future
reestablishment of this same covenantal relationship. However, God will write the Torah on the hearts
of his people. But it is will be essentially the same law of God. The substance of the covenantal law
will provide a basis for the continuity between the old and new covenant. In regards to continuity, the
old covenant with which the “new” covenant is being set in contrast was a redemptive covenant. God
redeemed Israel by bringing them out of Egypt. A third factor of continuity but also newness of the
new covenant may be seen in Jeremiah’s emphasis on the role of forgiveness of sins as foundational
in the establishment of the new covenant. The contrast renewal of sacrifices for sins under the old
covenant gave clear indication of the fact that sin actually was not removed, but passed over. Instead
of having animal sacrifices merely represent the possibility of a substitutionary death in the place of
the sinner, Jeremiah sees the day in which sins actually will be forgiven, never to be remembered
again. Continuity is seen in the constant typological representation of the reality of forgiveness under
the old covenant. While “annulment” and “newness” are contrasted in the prophecy of Jeremiah, it
must not be forgotten that the old covenant also is characterized as an eternal covenant. The new
covenant can be understood in no other way than as a bringing to fruition of that which was
anticipated under the old covenant.
3.
According to Robertson, how is the covenant both internal and external?
A balanced perspective of the two is accurate. Internal realities are emphasized in the new covenant.
The law was to be in the hearts of the old covenant participants; however, only in the new covenant is
provision made for the writing of GOd himself of the law in the human heart. The putting the law in
their midst stands over against the setting of the law before them in the Old C. Also, under the new
covenant, no mediator would be necessary for the communication of the will of God to his people.
From the smallest to the greatest, all would know Him (Jer. 31:34). God is one, and oneness with
some mediatorial figure will not substitute for oneness with God. Christ fulfills this oneness.
But external substance also receives stress. Christ formally inaugurated the new covenant by the
institution of the Lord’s Supper. The resurrection from the dead in bodily form has external substance.
The blessings received from the new covenant. It cannot be said that these blessings of the new
covenant as experienced currently have no material benefits attached to them. So also participants in
the new covenant look forward to its consummate fulfillment at the time of the resurrection of the
body and the rejuvenation of the whole earth.
4.
What are the three categories that Robertson states the prophets expressed “hope beyond
the devastation”? Not sure if this answer is correct see page 278-280
1.
Continuity verse newness.
2.
Corporateness verse individuality
3.
Internal reality verse external substance in the new covenant.
5.
What does Vos identify as the six practical uses for the study of Biblical Theology?
1.
It exhibits the organic growth of the truths of Special Revelation.
2.
It supplies us with a useful antidote against the teachings of rationalistic criticism.
3.
Biblical Theology imparts new life and freshness to the truth by showing it to us in its original
historic setting.
4.
Biblical Theology can counteract the anti-doctrinal tendency of the present time.
5.
Biblical Theology relieves to some extent the unfortunate situation that even the fundamental
doctrines of faith should seem to depend mainly on the testimony of isolated proof-texts.
6.
The highest practical usefulness of the study of Biblical Theology is one belonging to it altogether
apart from its usefulness for the student.
6.
What are the four “Great Principles” of primeval revelation?
1.
The principle of life and what is taught concerning it by the tree of life. The tree was associated
with the higher, the unchangeable, the eternal life to be secured by obedience throughout his
probation. Tree was a specific life-sacrament.
2.
The second principle: Probation and what is taught concerning it in the symbolism of the tree of
knowledge of good and evil.
3.
The principle of temptation and sin symbolized in the serpent.
4.
The principle of death symbolized by the dissolution of the body.
7.
What are the four forms of revelation connected to the work of Moses?
1.
The pillar and the cloud
2.
The Angel of Jehovah - appears to Moses in a flame of fire out of the midst of the bush, and His
identity with God is shown by the fact of God’s calling unto Moses out of the bush.
3.
The name of Jehovah - the Name is the Angel
4.
The face of Jehovah
All of these point to the Jehovah’s own going with his people.
8.
How does the primary application of the Decalogue to Israel affect its worldwide
application in all ethical relationships?
The history of Israel was shaped by God intentionally so as to mirror all important situations befalling
the people of GOd in all subsequent ages. When Jehovah appeals to the redemption from Egypt as a
motive for obedience, He appeals to something that has its spiritual analogy in the life of all believers.
The historical adjustment does not detract from the universal application, but subserves it. The
pronouns and pronominal suffixes are in the feminine singular, because they are addressing the
nation of Israel.
Lesson 8
Lecture Study Questions
1.
How does Jeremiah answer the problems of the Promised Land and the continual
succession of the Davidic monarchy?
A.
Jeremiah 31:27-34 - New Covenant is only found once.
1.
Context of the Prophecy - God is bringing Judgment against His people but he is also promising
blessing. The people of God have been promised the Land. He is going to take them and plant
them in the land.
a.
Promise of the Land - When God called Abraham to go into the land. ALso in the Mosaic
Covenant. An everlasting possession. But the Children of Israel are not in the land, they are in
exile. So what happened to the land promises? Has God promise about the land failed? How
do we understand exile when we were promised land?
b.
Captivity and Exile - theological crisis for the children of Israel re. the land promise God
made with them. Jeremiah and the other prophets have to wrestle with this.
c.
Problem of the Throne - There was not a Davidic King on the throne at this time. 2 Sam 7 -
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God says he will never lack a man sitting on the throne of His line. Yet, we see the final King
of Israel taken into captivity. Now they are asking what happened to the King promise in the
Davidic Covenant? How do we understand this in light of God’s promise? The answer is the
New Covenant. The New Covenant is the answer
d.
The captivity is God’s just punishment of their sin but His promises have not been forgotten.
In the NT, it enlarges the theme of the land. Full restoration of blessings - the desert will
bloom”- promises of restored blessing on the land. An everlasting covenant. Fulfillment of all
previous covenant commitments of the Lord to His people - Ezek 37 points to characteristics
of the Noahic, Abrahamic, and Davidic covenants will reach fulfillment in this new
everlasting covenant. Emphasis of God renewing the heart - God will renew the heart. Ezek
36 I will give you a new heart and put a new Spirit in you. Move you to follow my decrees
and keep my law.
Jeremiah 31:34 I will remember their sin no more.Land and Throne
Promise - not how the NT sees the land and throne promises as ultimately fulfilled. They see
them fulfilled in the reign of Christ and in the reign of saints in the new heavens and then new
earth. Rom. 4::18 heirs of the whole world. Rev. John sees the New Jerusalem come down.
We get to inhabit the new heaves. It is not interpreted in the NT as a literal translation of the
land and throne promises in the old t. The land promises point to something bigger than just
the land. It is much bigger - the world.
2.
How does Jeremiah 31 anticipate and prophesy the New Covenant?
1.
Emphasis on present judgment - Jer. 31:27? and following. Present judgement - bringing disaster
as a just judgement against sin. Our deserving of sin. Promise - I will watch over them to build and
to plant them.
2.
A new day is coming - the prophecies will say there is a new day coming. things are going to get
better. Jer. 31:31. days are coming when things are going to be better. God is going to bring
blessing.
3.
Promise of a new covenant - Jer 31:31. Only place where the term New Covenant is used but you
will find 2 similar terms (covenant of peace, everlasting covenant, or covenant of salt). But this is
the same thing. Other times the word of C won’t appear at all, but the themes will be there.
4.
God is going to do something with the house of Israel and the house of Judah - I will make a new c
with both. New C has concern for both.
5.
This new covenant will not be like the covenant that they broke - Jer 31:32 - not like the C I made
with their Fathers. My C which they broke. This C will not be broken.
6.
Specific blessings are spelled out in the New Covenant - Jer. 31:33 1. he says I will put my law in
your heart. Blessing. 2. He will be there God and they will be my people. vs. 33. immanuel
principle. 3. they will know me from the least to the greatest of them. Highest blessing in the C is
knowing God. vs. 34 all will know Him. this term is very important for Paul (a personal fellowship
with God). knowing God = personal relationship with God. 4. forgiveness of sins. vs. 34. I will
forgive their iniquity and their sin I will remember no more.
7.
Declaration of the certainty of this promise - Jer 31:35-37
3.
How does Jeremiah 31 display the seven motifs of New Covenant prophecies?
1.
Emphasis on present judgment -
Jer. 31:27? and following. Present judgement - bringing
disaster as a just judgement against sin. Our deserving of sin. Promise - I will watch over them to
build and to plant them.
2.
A new day is coming
- the prophecies will say there is a new day coming. things are going to get
better. Jer. 31:31. days are coming when things are going to be better. God is going to bring
blessing.
3.
Promise of a new covenant -
Jer 31:31. Only place where the term New Covenant is used but you
will find 2 similar terms (covenant of peace, everlasting covenant, or covenant of salt). But this is
the same thing. Other times the word of C won’t appear at all, but the themes will be there.
4.
God is going to do something with the house of Israel and the house of Judah
- I will make a
new c with both. New C has concern for both.
5.
This new covenant will not be like the covenant that they broke
- Jer 31:32 - not like the C I
made with their Fathers. My C which they broke. This C will not be broken.
6.
Specific blessings are spelled out in the New Covenant
- Jer. 31:33 1. he says I will put my law
in your heart. Blessing. 2. He will be there God and they will be my people. vs. 33. immanuel
principle. 3. they will know me from the least to the greatest of them. Highest blessing in the C is
knowing God. vs. 34 all will know Him. this term is very important for Paul (a personal fellowship
with God). knowing God = personal relationship with God. 4. forgiveness of sins. vs. 34. I will
forgive their iniquity and their sin I will remember no more.
7.
Declaration of the certainty of this promise
- Jer 31:35-37
4.
Explain the significance of the phrase found in Jeremiah 31:34.
1.
they will know me from the least to the greatest of them. Highest blessing in the C is knowing
God. vs. 34 all will know Him. this term is very important for Paul (a personal fellowship with
God).
knowing God = personal relationship with God.
4. forgiveness of sins. vs. 34. I will
forgive their iniquity and their sin I will remember no more.
5.
Compare and contrast the blessings found in Jeremiah 31-33 and Ezekiel 37.
Similar:
1.
Present Day Judgement
2.
Promise of a New Day Coming
3.
New Covenant Promise - it will not be like the other Covenants.
4.
The House of Israel and the House of Judah
5.
Blessings
6.
An everlasting Covenant
7.
Certainty of the promise.
All of these passages implicitly and explicitly touch on these 7 prophecies of the New Covenant to come.
Contrast: Ezekiel calls the New Covenant a Covenant of Peace while Jeremiah uses terms like New
Covenant and everlasting Covenant. They all have the same idea even though different terms are used.
Also, in Ezekiel 37, Ezekiel uses the metaphor of dried bones and resurrecting Israel back to life. This is
different than in Jeremiah but the same concept is present in both. Ezekiel also emphasizes Israel's call
and promise from God to be fruitful and multiple. This goes all the way back to Gen. 1. Lastly, Ezekiel
emphasizes God putting the sanctuary in their midst.
9- Required Reading
·
Vos - Part Two: Chs. 1-6 & New Testament: Chs. 1-4
Reading Study Questions
1.
Explain whether the prophets were responsible for creating monotheism.
The monotheism of the prophets is nowhere associated by them with the unique ethical nature of
Jehovah. The Modern theory holds that stressing the ethical at the expense of the gracious character
of Jehovah brought forth the monotheistic conviction. Mic. 7:18 reasons in precisely the opposite way.
See page 237-238 I am not sure about this one.
2.
What are the four-parts of Prophetic Revelation?
1.
The Nature and Attributes of Jehovah.
2.
The bond between Jehovah and Israel.
3.
The Rupture of the Bond: The sin of Israel.
4.
The Judgement and the Restoration: Prophetic Eschatology.
3.
Does Vos expect further revelation to bring a third epoch?
We may say, then, that a third epoch of revelation is still outstanding. Strictly speaking, however, this
will form less a group by itself than a consummation of the second group. It will belong to New
Testament revelation as a final division. Mystical revelation claimed by many in the interim as a
personal privilege is out of keeping with the genius of Biblical religion. Mysticism in this detached form
is not specifically Christian. It occurs in all types of religiou, better or worse. At best it is a
manifestation of the religion of nature, subject to all the defects and fault of the latter. As to its content
and inherent value it is unverifiable, except on the principle of submitting it to the test of harmony with
Scripture. And submitting it to this it ceases to be a separate source of revelation concerning God. pg.
304 (still kind of confused as to what this all means).
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Hi Nicole: I gather that he’s saying two things. First, that we should expect further revelation around
the time of the consummation -
not as a third epoch but as rounding out the present epoch
.
Second, that claims to revelation now are private and mystical and, therefore, out of keeping with the
character of revelation, which is covenantal and public, ~GPW
Lecture Study Questions
1.
Explain the connection to the Abrahamic Covenant found in Acts 3.
Acts 3:24-26 (Gen 22:18) Abrahamic connection
Acts 3:24-26 (Gen 22:18) Abrahamic connection
24 And all the prophets who have spoken, from Samuel and those who came after him, also
proclaimed these days. (
Coming of these days
) 25 You are the sons of the prophets and of the
covenant that God made with your fathers, saying to Abraham, ‘And in your offspring (
seed
) shall all
the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to
bless you by turning every one of you from your wickedness. (wicked ways)”
Peter is preaching and teaching people: Specify addressed men of Israel as Sons of Covenant. “It is
you and your seed and through you all the families of the earth shall be blessed.”
Peter is specifically addressing the men of Israel and identities them as sons similar to Gen 22:18:
Gen 22:18
18
and in your offspring shall all the nations of the earth be blessed, because you have
obeyed my voice.”
Christ will turn God’s children from wicked ways.
Peter links coming of Christ to Abrahamic (unbroken) promise.
God had covenanted with Abraham that in his seed, all the families of the earth would be blessed by
turning Israel from wicked ways.
Promise is regarded as consummated by blessing brought by Christ—complete deliverance from sin.
How is the New Covenant prophesied in the Old Testament? How is Christ the fulfillment of
these prophecies?
The New Covenant is prophesied throughout the Old testament and fulfilled by Christ in the new
Covenant. Two examples are can be found in Psalm 105:8-9 and Genesis 22:18.
First, in Psalm 105:8-9 readers see how God will remember his covenant with Abraham and his heirs
forever.
8
He remembers his covenant forever,
the word that he commanded, for a thousand generations,
9
the covenant that he made with Abraham,
his sworn promise to Isaac,
Zacharias referred to God’s Covenantal promise in Luke 1:67-72, when he prophesied through the
Holy Spirit about the coming Messiah. He writes,
68
“Blessed be the Lord God of Israel,
for he has visited and redeemed his people
69
and has raised up a horn of salvation for us
in the house of his servant David,
70
as he spoke by the mouth of his holy prophets from of old,
71
that we should be saved from our enemies
and from the hand of all who hate us;
72
to show the mercy promised to our fathers
and to remember his holy covenant,
In these verses, we see Zacharias referring to John the Baptist’s birth (horn of salvation) as a
fulfillment of God’s Covenant with his people. He also mentions the coming Messiah will redeem
God’s people and save them from their enemies. God also promises to show them mercy as
promised to their forefathers in his original covenants with Abraham, Moses, and David.
Second, in Genesis 22:18, we see God’s Covenant is a promise that all the nations will be blessed
through God’s chosen, covenant people,
18
and in your offspring shall all the nations of the earth be blessed, because you have obeyed my
voice.”
This promise is repeated is in Acts 3:24-26. Peter links the coming of Christ to the Abrahamic
Covenant and illustrates how God’s people will continue to be a blessing to all the nations. He writes,
24 And all the prophets who have spoken, from Samuel and those who came after him, also
proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with
your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’
26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you
from your wickedness.
In these verse Peter is preaching to the people of Israel who also share in the Abrahamic inheritance.
He states that through their offspring, all the families of the earth will be blessed. This blessing
comes through God’s unbroken promise with Abraham and his descendants. Peter also references
“in these days” Christ will turn Israel away from their wicked ways and deliver them from their sin.
This promise reinforces Christ’s complete deliverance of his elect through faith.
2.
Why does Paul use the plural form of covenant?
Paul is referring to both the Abrahamic covenant (promise) and the Mosaic Covenant (Law) in his
writings. For example:
Romans 9:1-5 English Standard Version (ESV)
God's Sovereign Choice
9 I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy
Spirit— 2 that I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself
were accursed and cut off from Christ for the sake of my brothers,[a] my kinsmen according to the
flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of
the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race,
according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
1. Covenants belong to Paul’s kinsmen by flesh
2. Legitimate heirs are the children of promise
Romans 11:27
27 “and this will be my covenant with them
when I take away their sins.”
Quotes from Isaiah 27:9 (LXX)
9 Therefore by this the guilt of Jacob will be atoned for,
and this will be the full fruit of the removal of his sin:[a]
when he makes all the stones of the altars
like chalkstones crushed to pieces,
no Asherim or incense altars will remain standing.
1. Election of Israel
2. Forgiveness of sins with Covenant Idea
3. Emphasis on God’s faithfulness
3.
How does Paul structure redemptive history?
His writing is based on the Old Covenant (writing of the Torah or first five books of the Bible) and the
New Covenant (established by Christ)
4.
What is significant about the location of the Last Supper?
1.
Significance of the place - Jesus is somewhere on the temple mound and that sight is filled with
redemptive historical instances.
1st Significance:
When Abraham took his son to sacrifice him, he and Isaac went up the mountain of Moriah and
before he could sacrifice his son, God called to him and provided him a goat.
2nd Significance:
God sent a destroying angel to Israel to kill the people (70,000 were killed) because of David’s
sin. David called out to God and asked Him to spare the people. God stopped the angel before more people would be
killed. Then David offered sacrifices to God to thank him for sparing the rest of the people. David said I would like
to buy your land to offer sacrifices on it but he said I will give you the land. And David said I cannot offer a sacrifice
on land where it doesn’t cost me anything so David pays a heavy price for the land and offered sacrifices up to God.
3rd Significance:
In 2 chronicles ch 3 vs. 1 Solomon built the Temple on the land where David bought the land.
This land is also on top of the Mountain of Moriah. Now Jesus is on the same piece of land 1,000 years later. Jesus is
only yards from the old temple and where it was build 1,000 years before.
Summary: This is the same location where God spared Israel and Abraham’s son, Isaac and where the temple
was built. Full of redemptive historical instances and now where they are about to take the last passover meal
together.
5.
Explain the meaning and significance of the Bread and Cup.
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1.
First Lord’s Supper - never before had anyone added what Jesus did here: takes bread, breaks it,
gives it to them, and He says this is my body given for you, take it and eat it, and do this in
remembrance of me.
a.
Significance of the Bread - Jesus is not saying that the bread and the cup are somehow Jesus’
body. Jesus is standing there in front of them in his body. This could not be true. Not
transubstantiation here. What is going on then? Jesus was using a metaphor though. In the
bread, we have a picture of the bruised body. They are within yards of the temple. This is my
body… this is my blood - they will immediately think about the covenant sacrifices.
Jesus is
saying I Am the real sacrifice.
i.
Isaiah 53:4 surely, our griefs, He himself He bore, and our sorrows, He carried, He was
crushed for our iniquities, We are healed by him.
This is my body given for you.
Language of substitution. He is the real covenant sacrifice, the real substitute for
our sins.
ii.
Hebrews 10: In those past sacrifices it is impossible for the blood of goats to take away
sin in the Mosaic C, but a body given for sin will take away sins. Jesus body is the real
sacrifice. Jesus was the only one who could forgive sin. “This is my body, which is given
for you (I am your substitute)!”
b.
Significance of the Cup - this cup is my blood of the covenant, poured out for you in the New
C. Jesus is identifying His death with the fulfillment with the promise God made to jeremiah
600 years ago. Tomorrow when I die on the cross I am going to bring about that New C. He
uses the cup to emphasize this. This cup is the New C in my blood.
i.
Jeremiah 31:31-34
ii.
Luke 22:42 - father if you are willing remove this Cup from me. For not my will but your
will be done. The cup is
iii.
Isaiah 51:17 and following. God says I have put the cup of my wrath to your lips Israel
and I have made you drink it. poured out His cup of wrath on the people. Vs. 22 Behold, I
have taken the cup out of your hand and you will never drink it again. vs. 23 I will put it
in the hand of your enemies. There will be a day when the Babylonians will drink of this
cup. The hand that wrote on the wall and Daniel says God has found you lacking and
tonight your kingdom will end. Hand of God’s judgement on Babylon.
iv.
The cup of wrath - Israel has been waiting for their enemies to drink of God’s wrath.
Rome is called Babylon in Revelation. But the amazing things here at the Lord’s supper,
Jesus explains to his disciples that He is the one that is going to drink of the cup of the
wrath for His people.
Jesus explains his substitutionary atonement with the bread
and the cup FOR YOU. The cup points to the act of the atonement which is the long
awaited event for God to bring about all the promises of the New C. It is the Savior
that is cursed so that god’s people can enjoy the blessings that are for them.
6.
How does Paul emphasize the Father in Romans 8?
A.
The Father’s love
- It is the Father who did not spare His own son. It is the Father who delivered
up His own Son. Paul’s focus is on the love of God the Father. It all begins with the Father’s love
that He sent His Son. It is the Father who is acting on the cross who gave up His Son. The Father
is the priest who is offering up His Son as a sacrifice.
1.
John 3:16 - For God so loved the world that He gave His one and only Son that whosoever
believes in Him, shall not perish. Gospel is here, but it is about God’s love as a Father. John is
thinking about God the Father in this verse. John’s emphasis is on the love of the Father in giving
up His own Son. The focus is on the priesthood of God the Father.
2.
Priesthood of God the Father -the Father delivered up His Son as a sacrifice. If we don’t see this,
we will miss what is happening at the cross. We need to think about the Father when His Son was
on the cross. Abraham’s heart was breaking at the sacrifice of his son, Isaac. What does this cost
the Father?
3.
Cry of the Son - My God, My God, Why have you forsaken me? God the Father wants to answer
this question. the Father himself bore the cost of giving his Son for US. The Father endured the
pain to watch his son be a sacrifice but He still gave up His Son because He loved us.
He who did
not spare His own Son but delivered Him up for us.