Introduction to the Covenant of Grace (Basic Notes)

 

The Meaning of the Word "Covenant"

"A covenant may be defined as a solemn promise that functions as a legal instrument to define a relationship of loyalty" (Joel Beeke)

In the original languages of Scripture, the key words are berith (Hebrew) and diatheke (Greek), both which are translated as "covenant".

Berith is used in distinct ways in the Hebrew Bible:

1) An immutable ordinance (Numbers 18:19; Jeremiah 33:20). 

2) A sure and stable promise, though not being mutual (Exodus 34:10; Isaiah 59:21).

3) A precept/covenant; the giving of a precept or precepts (Genesis 14:13; 26:28-29; 1 Samuel 18:2; Jeremiah 34:13-14). 

Basic Tenents of Reformed Covenant Theology

1) The Perpetual Continuity of God's Gospel - Reformed covenant theology teaches that people in both the Old and the New Testaments have been saved and justified in the exact same way, that is, through faith alone. No human being in history has ever been saved by their own works, including the patriarchs of the Old Testament. This is Paul's clear argument concerning Abraham in both Romans 4 and in Galatians 3. The gospel of the New Testament is the same as that under the Old Testament. 

2) The Covenant of Works - "Paul associates the covenant of works with Mount Sinai and the slave Hagar (Gal. 4:24–25). God magnified the law in the Mosaic covenant revealed at Sinai in order to give Israel a deeper experience of its bondage to sin and guilt before Christ came (3:22–24). The law, considered as moral precepts engraved on tablets of stone and not as living principles written by the Spirit on the heart, can only kill and condemn (2 Cor. 3:3, 6–7). The ceremonies of the law were but shadows of Christ (Col. 2:16–17). However, just as Abraham and Sarah wrongfully involved Hagar to pursue an heir by the “flesh” instead of by faith in the “promise” (Gal. 4:28–29), so unbelievers abused the law of Moses to pursue righteousness by their own works instead of by faith in God’s promise. Thus, Hagar corresponds to “Jerusalem which now is” (v. 25), where the unbelieving Jews and Judaizers in the church twisted God’s law into an opportunity for hypocritical, legalistic self-righteousness (Matt. 23:2–4; Gal. 2:12)" (Joel R. Beeke)

3) The Covenant with God's Son and those in Union with Him - "Covenant theology teaches us to regard the covenant of grace as first and foremost a covenant between God the Father and God the Son. As we will see later in this book, this implies that the covenant of grace is rooted in the eternal counsel of the triune God. Christ is not only the Mediator of the covenant, but also the heir of the covenant blessings. He dispenses to God’s people the blessings that he himself received from God. This comforts God’s people, who know that they are unworthy of receiving God’s covenantal blessing." (Joel R. Beeke)

4) The Diverse Administrations of God's Covenant of Grace - Though the essential core of the covenant of grace has remained the same throughout history, God administers it differently throughout history (Galatians 3:17-24). The Mosaic law was a "schoolmaster" or "guardian" (paidagogos) for the people of Israel (Gal. 3:24-25).  

5) The Essential Unity of God's Covenant of Grace - Joel Beeke says "Though diverse in administration, God's covenant with his people has an essential core that remains the same through all the ages." Paul and Abraham thus believed in the same gospel (Gal. 3:6). God still kept His covenant with Abraham during the time of the Mosaic Law (Gal. 3:17-19). "Covenant theology teaches us to regard the covenant of grace as first and foremost a covenant between God the Father and God the Son. As we will see later in this book, this implies that the covenant of grace is rooted in the eternal counsel of the triune God. Christ is not only the Mediator of the covenant, but also the heir of the covenant blessings. He dispenses to God’s people the blessings that he himself received from God. This comforts God’s people, who know that they are unworthy of receiving God’s covenantal blessing." (Joel R. Beeke) 

"All things therefore are of one and the same substance, that is, from one and the same God;" (Irenaeus, Against Heresies, 4.9.1)

6) The Abiding Duty to Obey God's Moral Law - In Galatians 5, Paul very clearly teaches that the moral law (referring to the Ten Commandments) are still binding on Christians today (Gal. 5:13-14, cf. Romans 13:8-10). "The grace of the Holy Spirit does not replace the moral law, but gives us the will and strength to keep it." (Joel Beeke)