Mitch Lush

Chapter 7: Of God’s Covenant

This chapter’s title, “Of God’s Covenant,” and paragraph two’s key designation of the “covenant of grace” may lead the reader to think of one explicit, historic, biblical covenant represented by these terms. Actually the Bible does not explicitly use the term “covenant of grace.” Nor do these confessional designations refer to one, specific, historic “covenant” that God made with Himself or with man. However, Paul does write of several historic “covenants of promise” (Eph 2:12) which plainly attest of God’s “covenantal grace” in the salvation of sinners. God has solemnly promised to graciously save on the basis of Jesus’ sacrificial death. There are different historic covenants but they are unified by the same promise. So “the covenant of grace” is a theological concept (like the Trinity), which is derived not from a specific quote in the Bible but from the overall message of the Bible. By “covenant of grace” the Confession refers to God’s historic manifestations of His gospel promises and requirements.

This chapter speaks in its first paragraph of the general necessity of covenantal grace. God must take the initiative in salvation and God’s saving activity is spoken of as a covenant. The second paragraph delineates the essential character of the covenant of grace. Salvation is freely offered to sinners universally. However, salvation actually comes to those who were chosen and receive the Holy Spirit. The third paragraph of the Confession lays out significant features of covenantal grace. It is progressively revealed in the Bible beginning with Adam after the fall. This revelation in time is based on an inter-Trinitarian arrangement established in eternity prior to the creation of the world. Finally, this gospel is the only method of salvation.

These paragraphs suggest a wide spectrum and a rich depth of biblical teaching. However, this study will focus on the biblical data relating to the historic, divine covenants as revealed in the Bible. We will note a method of studying the divine covenants, an overview of the divine covenants, the relationship of the divine covenants, and the practical importance of the divine covenants.

I. Definition and Biblical Basis of Biblical Theology

Biblical theology is the study of the history of God’s revelation to man. It is one of the major disciplines of theology (Systematic Theology, Pastoral Theology, Historical Theology and
Biblical Theology). Biblical Theology looks on the Bible not as one simultaneous Word from God, but considers the historical process of revelation. It considers that God revealed Himself through different means in different eras of biblical history. It considers that the culmination of God’s revelation came to us in His Son, Jesus Christ.

The biblical basis of this approach to Scripture is found most plainly in Hebrews 1:1-2. This text speaks, firstly, of a process. The Bible is not given all at once. God revealed His mind over thousands of years as He spoke “at various times.” Next, the passage highlights the variation in the process of God’s communication. God revealed Himself by “various ways” or different means (angels, dreams, audible voices and a voice within the prophets). Thirdly, verse 2 tells how God’s revelation came to its culmination in the Son for God “has in these last days spoken to us by His Son.”

The particular method of Biblical Theology is to trace the biblical covenants down through the history of the Bible. The covenants are so very important to this study of the historical progress of revelation because these covenants manifest a fundamental organizing principle of the Bible (2Co 3:6; Heb 8:13; 12:24). Further, God’s redemptive dealings with man comes in terms of these solemnized gospel promises. How does God save men? He makes covenants with leading biblical figures such as Noah, Abraham, Moses and David. Jesus speaks of His shed blood as the blood of the new covenant (Heb 9:18-20; Luk 22:20). These covenants are foundational to our salvation. To be separated from God is to be excluded from the covenants of promise (Eph 2:11-12). The covenants are at the heart of the gospel and therefore, we need to understand these covenants. To what is Paul referring when he mentions these covenants of promise?

II. An Overview of the Divine Covenants

A. The Introductory Usage of “Covenant” in the Bible

The Bible records covenants made between men such as Abimelech and Abraham (Gen 21:22-34), Abimelech and Isaac (Gen 26:28), and Laban and Jacob (Gen 31:44). The marriage relationship is founded on the marital vow known as a covenant between husband and wife before God (Mal 2:13-35) and between the married individual and God (Pro 2:17). These covenants are solemn promises that can be broken only at great personal peril. Then there are covenants made between men and God (Jer 34:1-19). Of particular interest here is the human participants walking between the split animals in a manner found among ancient treaties. It appears that by walking between the divided animals they acknowledge a similar fate should come to those who break their solemn promise that has been “covenanted.” Finally, Scripture speaks of covenants between God and man (Luk 1:72-73).

B. A Definition of Covenant

God’s redemptive covenants to man may be defined as “a sovereign bestowal of grace” or “a sovereign administration or dispensation of grace.” The redemptive covenants are firstly, sovereign. They are one-sided in that God initiates all His covenants and they do not involve negotiation like human contracts. These divine covenants are secondly, an administration or a framework or an arrangement between God and man. Thirdly, these covenants are gracious which underscores the unmerited favor of God in His saving of sinners. If we think of sin as causing a great chasm between God and man then the covenants make up the great bridge that spans the chasm. Or to change the figure to the medical realm, the covenants are like the syringe by which the medicine of salvation is brought to man.

C. Identification of the Divine Covenants

1. The pre-fall Adamic Administration is not a redemptive covenant in the sense of the later post-fall covenants. Prior to the fall there was no sin from which to be redeemed. Yet, God did have an arrangement with Adam which is instructive for the later redemptive covenants. In early Genesis prior to the fall into sin, God told Adam that he would die if he disobeyed implying that Adam would continue in perfection as long as he worked obedience (Gen 2:16-17). (Theologians have often called this pre-fall arrangement the “covenant of works.” After man’s rebellion there was need of redemptive grace and so theologians spoke of the “covenant of grace” to highlight man’s need of redemptive grace after the fall. The authors of the 1689 London Baptist Confession differ from the Presbyterian Westminster Confession by avoiding the terminology here, but the 1689 uses “covenant of works” twice in chapter 19, paragraph 6 and again in chapter 20, paragraph 1. The Presbyterian, John Murray recommends the terminology of “Adamic Administration” over the “covenant of works” for the pre-fall arrangement to avoid unnecessary confusion.) Whatever it is called, this arrangement that God made with His son Adam as a sinless creature was a filial relationship with household rules (Gen 1:26; Luk 3:38).

2. Very early there is need of the Adamic Covenant as redemptive grace first intrudes into a context of man’s rebellion (Gen 3:15). Here is the initial promise of a human redeemer who will vanquish the devil. Already in Genesis 4 Cain and Abel knew of animal sacrifices which of course all point to Christ. God is the initiator in this Adamic covenant as He promises to break up the sinful alliance between our first parents and the devil. The major salvific thrust of this promise to bruise the head of the serpent is fulfilled at the cross and bears its fruits for all eternity.

3. The Noahic covenant comes next as we find the first actual usage of the Hebrew word for covenant (berith) in Gen 6:18. Here God establishes His covenant with Noah. We learn that man was deserving wrath but Noah’s family receives mercy. This Noahic covenant is unusually broad. The earthly recipients of this covenant include all flesh (Gen 9:12, 15) and it is not strictly a redemptive covenant. However, in it God guarantees to man that He will preserve the earth as the framework where He will accomplish redemption. The world will continue with order so that God has a “place” to erect the cross on which redemption would be accomplished. Again God is the initiator of this covenant and it is obnoxious and foolish to think of man introducing or even negotiating the terms of this gracious covenant (Gen 6:18). Different from many of the other covenants, the duration of this covenant is not eternal. Rather, it is tied to the continuance of the earth (Gen 8:20-22) guaranteeing the physical realm both for the cross work of Christ and the coming to faith of individual believers until the end of time.

4. In the Abrahamic covenant, it is once again obvious that God is the initiator. God came to the idolaters of Abraham’s family (Jos 24:2; Gen 12:1-3; 15:7-21). A striking feature of the Abrahamic covenant is God’s self-maledictory oath (Gen 15:7ff) where it appears that God pledges to become like one of the split animals if He does not keep His word. The emphasis of the Abrahamic covenant is God’s faithfulness. It is not both parties (God and Abraham) or just Abraham walking between the split animals (Jer 34:18-19) but Jehovah alone represented in the torch passes between the pieces of the divided animals. The content of this covenant is chiefly promise (Gen 12:1-3) with the strong affirmation of God’s faithfulness (Gen 15:7ff). Still in this covenantal arrangement Abraham is obligated to obey (Gen 17:1, 9, 14). There is a corresponding New Covenant requirement of obedience (Joh 14:15; 15:6-10). Though this covenant is made with Abraham of old it has very strong universal implications as in Abraham’s seed all the families of the earth will be blessed (Gen 12:3). This blessing is ultimately fulfilled in the eternal life won for believers through the Lord Jesus. Surely, the core blessings of eternal salvation for believers among the nations makes the Abrahamic covenant an “everlasting covenant” (Gen 17:7).

5. Perhaps, God’s covenant made with Moses is the most misunderstood covenant in our day. It is instructive to again notice that God is the initiator (Gen 19:3-5). Can a covenant that comes from God be so defective as to include works righteousness as some wrongly suggest? Does God really replace the justification by faith message to Abraham with a justification by works message in Moses? It is important to note that the Mosaic covenant does not sweep away and annul the previous covenants but is specifically based on the Abrahamic covenant. It is the God of Abraham who is dealing with Moses and the Israelites (Exo 3:6-7; 3:13-16; 6:3-8). The vast people that Moses led out of Egypt was the nation that God had promised to Abraham (Gen 12:2; 15:5; Deu 10:22). The promised land to which Moses led Israel was the land promised to Abraham (Gen 12:1; Deu 1:8; 9:5; 34:4). The descendant of Abraham who would bless the nations (Gen 12:3) comes from the nation of Israel (Gen 12:3; 49:10). The substitutionary sacrifice that is essential to justification by faith is more plainly revealed in the detailed sacrificial system under Moses. Remember the sacrifices whether in Abraham’s day or Moses’ day are ultimately fulfilled in Christ’s death on the cross. God revealed to Abraham that He would provide a sacrifice as dear as Abraham’s only son. God gave Moses many more prophetical details about the coming, vicarious sacrifice who would die in behalf of others. Two examples among many are the Passover lamb (Exo 12:3-13) and the two goats of the Day of Atonement (Lev 16:21). It would be indeed odd and contradictory for God to give clearer teaching and pictures concerning the substitutionary death of Jesus Christ under Moses while supposedly introducing works righteousness. The Mosaic covenant with its emphasis on a transfer of guilt in the sacrifice continues the justification by faith explicitly revealed to Abraham.

On the other hand, it is plain from the book of Hebrews that there are significant aspects of the old covenant or Mosaic covenant (Heb 8:9) that are of a temporary nature. These temporary aspects of the Mosaic covenant fall away with the work of Jesus on the cross (Heb 8:6-13). The Mosaic covenant was comprised chiefly of law though there are rich prophetic portrayals of the coming work of Christ. There was the moral law (Exo 20) or God’s abiding standard of right and wrong, the civil law (Exo 21-23) which governed Israel as a distinct and separate nation until the Christ would come and the ceremonial law (Exo 25-30) which specifies the method of worship and typifies the coming Lamb of God. In the NT the civil laws for Israel as a distinct nation fall away (Eph 2:13-16). Similarly, in the NT the ceremonial laws with their prefigurement of Christ are no longer needed and fall away with the rending of the veil (Mat 27:51; Col 2:13-17). On the other hand the moral law as God’s summary of right and wrong abides because worshipping God supremely and telling the truth, etc. are always right (Rom 13:8-10; Eph 6:1; Jam 2:8-13).

6. In the Davidic covenant God is the initiator as He is the one who took David from tending sheep (2Sa 7:8). David certainly did not start out hoping to have God make a covenant with him nor did he negotiate the amazing terms of God’s promises to him. At the heart of the Davidic covenant is that this son of David who was greater than David would have an eternal throne (2Sa 7:13, 16). Accordingly, there are graphic, prophetic pictures of the ministry of the Lord Jesus (Luk 1:32; Act 2:29-36; Act 13:22-23; Rom 1:3; 2Ti 2:8).

7. The seventh of the historic divine covenants is called in Scripture the “New Covenant.” The later OT prophets by inspiration looked ahead to a new age and a new covenant associated with the coming of the Messiah (Jer 31:31-33; Eze 37:24-28). They recognized that there would be a future and significant advancement associated with the Messiah. These OT prophecies of the New Covenant speak of greater blessing and greater organizational clarity for the new covenant people. In contradistinction to the mixture of believers and unbelievers among the Mosaic people of God, the new covenant advances to the goal of an exclusively regenerate membership for the new covenant church (Heb 8:6-13). “No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD (Jer 31:34) In the old covenant economy physical birth was the basis of covenant participation. In the new covenant there is the explicit requirement of spiritual birth (Joh 1:12-13). The new covenant is not altogether new in the sense of being separate from or annulling all the previous covenants. Jesus Christ is the fulfillment of the Adamic (Gen 3:15), Abrahamic (Gen 12:3; Luk 1:72; Act 3:25; Gal 3:26), Mosaic (Act 3:22; Heb 3:1-6) and Davidic covenants ( Luk 1:32; Act 2:29-30). The NT makes it plain that the new covenant is instituted with the cross work of the Lord Jesus Christ (Luk 22:20) and does not wait for it institution in heaven. Of course, it will only be perfectly realized in heaven. The new covenant made in conjunction with the sacrificial death of Jesus is explicitly an everlasting covenant (Heb 13:20).

III. The Relationship of the Historic Divine Covenants

A. Historical Progress in the Divine Covenants

There are differing recipients of the various covenants. In the first Adam stood for all men. Adam and Eve stood for all believers (Gen 3:15). Noah and all land animals are parties with God in the Noahic covenant (Gen 9:12-17). In the Abrahamic covenant God is dealing at one level with Abraham’s physical children (Gen 15, 17; Joh 8:39ff) and at another level Abraham’s spiritual offspring who have faith in Christ (Gal 3:29). Again in Moses there are these two levels alternately in view of a nation born of the flesh and a nation born of the Spirit (Gal 6:16). However, the recipients of the New Covenant are believers alone (Jer 31:31-34, Joh 1:12-13; 8:33,37,44). To be a member of the new covenant community one must be born of the Spirit of God.

There is distinct revelation with each covenant. The promises and regulations are new and varied along the way. Yet, the later revelation builds on the earlier content that God has given.
There are different signs for the various covenants. One may have a rainbow, another circumcision, another the Sabbath and the new covenant has the sign of believer’s baptism.
The Scriptures also emphasize a significant change from the “Old” Covenant (Mosaic) to the New Covenant (Heb 8). Paedobaptism minimizes this significant change from the old. Dispensationalism disconnects each leading figure into a separate era so as to undermine the overall unity of God’s covenants of “promise”. The Bible lays out a basic and fundamental unity while underscoring a significant progression and advancement in the New Covenant.

B. Theological Unity in the Divine Covenants

The Abrahamic covenant’s emphasis on “seed” (Gen 22:18) is based on Genesis 3:15. The seed of Abraham and His redemptive blessing are not new concepts first found in Abraham. Further, the Mosaic is built on the Abrahamic covenant (Exo 3:6-8; 3:13-16). The Abrahamic is concerned with a land, a nation and a blessing. As noted earlier, Moses leaves Egypt for a land promised to Abraham with a people promised to Abraham with fuller revelation of the blessed descendant promised to Abraham. The Davidic is based upon the Mosaic, Abrahamic, and Adamic. David rules as king over the people promised to Abraham in the land promised to Abraham (and later Moses) and acquired by Moses’ assistant Joshua. King David implements the civil law given to Moses for Israel. Each historic covenant is not the displacement of an earlier covenant. Rather, the Davidic builds on the Mosaic, Abrahamic, Noahic and Adamic so that these several covenants are concurrent and in force at the same time. Finally, the new covenant is not something altogether new that is first revealed in the NT. Instead, the new covenant is built on all the previous covenants. Jesus Christ is the fulfillment of the Adamic (Gen 3:15), Abrahamic (Gen 12:3; Luk 1:72; Act 3:25; Gal 3:26), Mosaic (Act 3:22; Heb 3:1-6), and Davidic covenants ( Luk 1:32; Act 2:29-30). These are various historic covenants but their share in the gospel promise unites them as “covenants of promise.”

C. Eternal Foundation of the Historic Covenants

The unity of these various historic, divine covenants is not limited to their connection as manifestations of gospel promise in time. What happens in this world is reflective of God’s plan prior to time. Accordingly, the various historic covenants are further unified by their common origin in the eternal covenant transaction between the Father and the Son. The Bible teaches that God’s redemption in time is governed by His eternal purpose (Isa 46:10; Eph 1:3-6; Eph 3:10-11; 2Ti 1:9). Jesus made statements while on earth that indicate His redemptive work was planned before time (Joh 10:18; 14:23; 14:31; 17:2-4; along with Act 2:23; 4:27). Several hundred years before the incarnation it is obvious that there is a redemptive reward promised to the Messiah (Isa 49:8; 53:10-12). This pre-temporal arrangement of the Godhead has been called the “covenant of redemption.” On the other hand, the “covenant of grace” refers to God’s historic manifestations in time of God’s gospel promises and requirements for the salvation of sinners. These various covenants made in time with historical men are so united by their common origin in God’s eternal purpose that they are referred to as a group as the “covenant of grace.”

IV. PRACTICAL IMPORTANCE

It ought to be very obvious from this study that the divine covenants are indispensable to the salvation of sinners. From Adam and Eve cast out of the garden, to Abraham, to Moses, to David and to our present era, believing in God’s gospel promise is sinner’s only hope of forgiveness. When Paul wants to prove justification by faith in Christ for the new covenant church he appeals to the justification of Abraham and David (Rom 4:1-6). There is one way of salvation. This message of the gospel begins in the bedrock of eternity past and spans through time reaching eternity future by means of God’s redemptive covenants. Understanding the unity and similarity of the various covenants of promise ought to bolster our appreciation of and confidence in such a great salvation. The good news that comes by way of the covenants has been used to save multitudes down through the centuries. We ought with clarity and confidence share this gospel with sinners in our own day. It is God’s only means of saving sinners.

Secondly, some professing Christians so chop and divide the Bible that they think only the epistles are applicable to us today. Least of all do such “Bible-chopping” Christians want to recognize that the moral law of God is a relevant ethical guide today. The “covenants of promise” emphasize a profound unity in the Bible. A right understanding of the historic covenants with their promises and requirements will help us appreciate the abiding place of God’s moral law. This moral law was written on Adam’s heart at creation (Rom 2:15). At the fall our innate understanding of God’s law was marred. Accordingly, at Sinai God republished His moral law by etching it on tables of stone. With the advent of the Messiah and His new covenant, this law is to be written on the hearts of believers (Jer 31:31-34; Mat 5:17-37; Rom 13:8-10). There is a significant progression and development through the various covenants but never forget that the moral law is to be written on our hearts as new covenant believers! What can this mean but that we value and obey God’s law from the heart?

Thirdly, scoffers of the Bible ought to notice the tremendous unity of this Scriptural “library” of sixty-six separate books written by some forty different human authors over the span of 1,500 years. Despite the diversity of the human authors, their cultures and their times, this amazing book stands as an organic unit centering on this covenantal grace. To be outside of Christ is to be a stranger to the covenants of promise (Eph 2:12). There is development and progression in the Bible reaching to the climactic revelation of God’s Son. There is an amazing interrelatedness amidst the distinctive features of each redemptive covenant. As you study the divine covenants note that God has gone to great pains to make Himself and His gospel of grace known to you. Make sure that you do not neglect this treasure of gospel grace. Rather embrace the promised salvation by repentance and faith and you will experience the blessings of God’s covenant for all eternity!

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