The Essential Unity of the Covenant of Grace

 

One of the main tenets of traditional Reformed covenant theology is that behind all of the historical covenants, there is one overarching covenant of grace, in contrast to dispensationalism. There is one covenant of grace throughout history, but under different administrations, while the essence or core of each administration is the same. In this article, I will provide a few arguments for the unity of the covenant of grace throughout the Old and New Testaments.

A Brief Argument Against Dispensationalism

One of the main problems with dispensationalism and its heremeneutics is that it breaks the promise-fulfillment pattern when the New Testament cites the Old Testament. In 1 Peter 2:9, titles that are given of Israel are applied to the church. James teaches that the gathering in of the Gentiles prophesied in Amos is fulfilled in the Christian church (Acts 15:13-17). In Galatians 3:29, Paul says “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise."

Argument #1 - The Core Promise in Each Covenant is the Same

Throughout the historical covenants in the OT made Abraham, Israel, and David, one promise stands central in all of them, in which God says “I will be their God, and they shall be my people”.

In the Abrahamic covenant, God said “And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you…..I will be their God.” (Genesis 17:7-8b) 

We find the same thing in the covenant made with Israel during the time of Moses: “I will take you to be my people, and I will be your God, and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians.” (Exodus 6:7). This is repeated again later in the same book: “I will dwell among the people of Israel and will be their God. And they shall know that I am the Lord their God, who brought them out of the land of Egypt that I might dwell among them. I am the Lord their God.” (Exodus 29:45-46)

The same essential idea is communicated in the Davidic covenant, but with slightly different terminology. Speaking of the royal seed of David, 2 Samuel 7:14 says “I will be to him a father, and he shall be to me a son.” Later, in verse 24 we read “And you established for yourself your people Israel to be your people forever. And you, O LORD, became their God.” (2 Sam. 7:24)

One of the central pledges given by God in the new covenant is “I will be their God, and they shall be my people” (Jeremiah 31:33). Paul applies this promise to the church in 2 Corinthians 6:16. 

The meaning of God’s promise in all of the historical covenants and the new covenant is that he will count the people of Israel as His son, and they will be in close communion and union with Him (Exodus 4:5; Deuteronomy 14:1-2; 2 Samuel 7:14; John 1:12; Romans 8:14-16; Ephesians 1:4-5). 

Therefore, since the core promise throughout all of the historical covenants and the new covenant is the same, then this means that the essential core of each of them is the same, i.e. the one covenant of grace. 

The Organic Unity of the Historical Covenants

The interconnection between the historical covenants also shows their essential unity. Each covenant in redemptive history expands on the previous one and advances it promises.

[1]. The Law of Moses Advanced the Abrahamic Covenant - The Lord freed Israel from Egypt because “God remembered His covenant with Abraham, with Isaac, and with Jacob.” (Exodus 2:24). He presents Himself to Moses as the “God of Abraham, Isaac, and Jacob” (Exodus 3:15). Later, in Exodus 6:2-8, we see clear revelation from God that His redemption of Israel and gifting them with the promised Land was a part of His fulfillment of the covenant made with the patriarchs. This is also taught again in Deuteronomy 29:12-13. The apostle Paul also teaches in Galatians 3:17 that the Mosaic law did not cancel or replace the covenant with Abraham, but rather was a part of its fulfillment and advancement.  

[2]. The Davidic Covenant Advanced the Covenant made with Israel - There are quite a few allusions in 2 Samuel 7 to the previous covenant made with Israel. God gives rest to David and to Israel (2 Sam. 7:11), which is a fulfillment of what was promised to Israel (Exodus 33:14; Deuteronomy 3:20; 12:10). David had a “great name” (2 Sam. 7:9-10), one of the blessings promised to Abraham (Genesis 12:1-3; 15:18). When the temple had been built, Solomon said “Blessed be the Lord who as given rest to His people Israel, according to all that he promised. Not one word has failed of all his good promise, which he spoke by Moses his servant” (1 Kings 8:56).

[3]. The New Covenant Fulfills the Ancient Covenants -  The New covenant is no doubt superior to the Old covenant in its greater revelation of the fulfilling of God’s promises and redemption (Hebrew 8:6, 13). However, the New Covenant is also the fulfillment of the historical covenants in the Old Testament (Matthew 5:17). The blessed virgin Mary praised God for this reason: “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to this offspring forever.” (Luke 1:54-55). Paul's entire argument in Galatians 3 is that the promises made to Abraham are fulfilled to Jewish and Gentile believers.