Hymn—“We Praise Thee, O God”

Scripture Reading—Romans 10:1-21

”Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.”

Opening Prayer

O Lord, we understand more than the elders, because we keep Thy Word. (Ps 119:100)

Hymn—“To Comprehend The Great Three-One”

Sermon—“Arrangement Of The Biblical Covenants”

Some of the points I cover in this teaching video:
Every biblical framework and theological system recognizes the prominent place given in the scriptures to the covenants. However, not every one agrees on the number, meaning and arrangement of the covenants. Here are four of the most popular views:
MODERN DISPENSATIONALISM—originating with John Darby in the early to mid 19th century, this system of teaching has become one of the leading views of 21st century Evangelicalism. It arranges eight covenants in “time-tight compartments”, each serving a primary and distinct role within a specific timeframe of history.
NEW COVENANT THEOLOGY—originating with those who were dissatisfied with the arbitrary time frames of Dispensationalism, this school of thought is one of the more recent theological developments. It arranges six covenants in a “stair-case advancement”, each serving a primary, distinct and progressive role throughout the course of history.
PRESBYTERIANISM—originating with John Calvin of Switzerland and John Knox of Scotland, during the 16th century Protestant Reformation. Its devotees are self-acclaimed “Confessionalists”, believing the 1646 Westminster Confession of Faith is the perfect articulation for their understanding of the Bible. It arranges the covenants into three categories: (1) Three foundational covenants—Redemption, Works and Grace; (2) One universal covenant—Noahic; (3) Four administrative covenants of Grace—Abrahamic, Mosaic, Davidic and the New. It holds to the view that God made a conditional Covenant of Grace with Adam after the Fall, and that each of the succeeding four covenants are one and the same with this conditional Covenant of Grace, administered differently at various points in history.
TRADITIONAL REFORMED BAPTISTS—originating with the resurgence of Calvinism among the Baptist and Congressional churches of England during the 1950’s, under the influence of men such as Ian Murray and Martyn Lloyd-Jones, and publication houses such as the Banner of Truth. Its devotees are also self-acclaimed “Confessionalists”, believing the 1689 London Baptist Confession of Faith is the perfect articulation for their understanding of the Bible. In many ways, this group has more in common with the Presbyterians than the Baptists, and are therefore more accurately identified as Reformed Presbyterians. Its devotees share a similar view with the Presbyterians on the arrangement of the covenants (see above).
1689 FEDERALISTS—originating with the Reformed Baptists of the 1950’s, this school of thought claims to have “rediscovered” the covenantal views of those who compiled and wrote the 1689 London Baptist Confession of Faith. In recent years, the Reformed Baptists have been splintering and dividing, resulting in several distinguishable groups, each forming a separate branch of the Reformed Baptist movement. The 1689 Federalists is one of these branches. They often prefer to be called Particular Baptists, as they are passionate to reconnect with their Baptist roots, but are also unashamedly Reformed Baptists. They too are self-acclaimed “Confessionalists”, believing the 1689 London Baptist Confession of Faith is the perfect articulation for their understanding of the Bible. Although their arrangement of the covenants is similar to that of the Traditional Reformed Baptists, they believe the conditional Covenant of Grace was established on mount Calvary with the death of Christ, rather than the garden of Eden after the Fall. Henceforth, the conditional Covenant of Grace was promised in the covenants of the Old Testament scriptures, and realized in the New Testament scriptures. They believe only the New Covenant is one and the same with the conditional Covenant of Grace.
I do not belong to any of these groups, nor do I subscribe to their views on the biblical covenants.
Here is a summary of MY UNDERSTANDING of the matter:
There are two spiritual and perpetual covenants—Redemption and Works; There are four earthly and temporary covenants—Noahic, Abrahamic, Mosaic and Davidic. As for the New Covenant, it is an explanation of the Covenant of Redemption (the parties and terms of this covenant are the electing love of the Father, the redeeming grace of the Son and the sanctifying power of the Holy Spirit), rather than the administration or ratification of a conditional Covenant of Grace (as proposed by the Presbyterians and the Reformed Baptists). I do not believe a conditional Covenant of Grace (with man) is supported by the teaching of scripture. I use the label “Covenant of Grace” synonymously with “Covenant of Redemption”, “Covenant of Peace” and the “Everlasting Covenant”—the same covenant, with different labels. The New Covenant, as an explanation of the Covenant of Redemption, is addressed to the Jewish people living at the time of Christ and His apostles, within the context of the Mosaic economy and its laws. Properly speaking, therefore, the New Covenant is an explanation of another covenant, rather than a covenant itself.
Jared Smith, Muntinlupa, PH (11/11/2022)

Hymn—“Lord, Dismiss Us With Thy Blessing”

Closing Prayer

O Lord, in Thine own strength, be exalted; so will we sing and praise Thy power. (Ps 21:13)


Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.


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