Covenantal climax - 28 May 2010 |
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Here are the questions for week 26 of the Guided Reading Course, when we’ll be looking at O. Palmer Robertson, The Christ of the Covenants (Phillipsburg: Presbyterian and Reformed, 1980), chs 11-13.
Ch 11. Excursus: Which structures Scripture – Covenants or Dispensations?
1. Why, according to Robertson’s brief comments on p. 201, is “covenant” a significant framework through which to understand biblical revelation?
2. What alternative system of structuring biblical revelation does Robertson interact with? What caveats does he note?
3. How do the later dispensational treatments of Gen 1-3 differ from the later developments (pp. 204-206)?
4. What crucial passage does dispensationalism misunderstand in its elaboration of “the dispensation of conscience”? With what effects? (pp. 206-208)
5. “The treatment of the ‘covenant’ with Noah ['the dispensation of human government'] in dispensational thinking may be characterized as secularistic rather than redemptive-historical” (p. 210). What exegetical factors lead dispensationalism towards this way of thinking?
6. What “basic dualism” (p. 212) in dispensational thinking is manifested in their treatment of the covenant with Abraham? How does it arise? What “basic distinction” is “involved in God’s treatment of his elect people” (p. 214)?
7. What misunderstanding leads dispensationalists to postulate a “Palestinian covenant” (pp. 217-218)?
8. What is Robertson’s “focal point of disagreement with dispensationalism” (p. 220) concerning the Davidic covenant? What evidence does he adduce to establish his view (pp. 220-221)?
9. How do dispensationalists believe Jesus responded to the Jewish rejection of his kingship? How did Jesus actually respond (p. 224)?
10. What implications does Robertson believe that dispensationalist thinking has for understanding Jesus’ resurrection (pp. 225-227)?
11. “The present age is not a ‘parenthesis’ unforeseen by the prophets of old” (p. 227). Why do dispensationalists disagree?
Ch 12. David: The covenant of the kingdom
12. Bearing in mind Gen 3:15, Ex 3:17 and Josh 15:63, why might it be significant that “David took Jerusalem from the Jebusites” (p. 230)?
13. Explain the “interconnection between dynasty and dwelling-place” (p. 232).
14. What does “son of God” mean in the context of the Davidic covenant (pp. 233-234)?
15. Was the Davidic covenant conditional or unconditional (pp. 243-249)?
16. How does Robertson resolve the difficulty that (in apparent contradiction of 2 Sam 7) “the descendants of David ceased to occupy the throne of Israel” (p. 249)?
Ch 13. Christ: The covenant of consummation
17. What aspects of the New Covenant does Robertson identify on pp. 274-277? Do you have any reflections on these?
18. Why does Jeremiah emphasise the forgiveness of sins available under the New Covenant (p. 283)?
19. What is wrong with R. K. Harrison’s claim that the New Covenant manifested “personal, as opposed to corporate, spirituality” (p. 286)?
20. How does Robertson relieve “the tension between individuality and corporateness in the new covenant” (pp. 287-288, cf. 289-290)?
21. How does Robertson explain Jeremiah’s apparent insistence that under the New Covenant there will be no need for teachers (p. 293)? Do you agree?
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Posted by Steve Jeffery · Topics: Guided Reading Course, Minister's Blog