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July 6, 2020 12:01 am
God's plan of salvation does not find its origin in Israel or even in the Garden of Eden, but in eternity itself. Today, R.C. Sproul discusses the covenantal agreement made between the Father, Son, and Holy Spirit before time began.
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God has made promises to his people and he has kept those promises and we only can exist in the family of God, because our God is a God who keeps covenant. Our God is a God who is a covenant keeper where we are all covenant breakers. God never breaks his promise Renewing Your Mind with controversies. I believe that if you have ever struggled with doubts about your relationship with God. If you ever wondered if you're really saved me encourage you to stay with us today and throughout this week or she is not going to focus on the doctrine of assurance, but he is going to explore the incredible promises. God is made to his people and how we can rest on your is the first lesson in the series. RC titled the promise keep going to start a and were going to focus on the covenants of the Bible, the sometimes historic reformed theology is nicknamed covenant theology. I've never really appreciated that distinction too much because I believe that all branches of theology recognized to some degree the importance of covenants in understanding biblical redemption. Be sure there's a certain focus on covenant that you find in reformed theology, but we're not going to be just simply developing reformed theology in this course of much is looking actually at the content of the biblical covenants as they occur to us.
I think it's very important for us to understand at the outset that the whole concept of covenant is integral. It's foundational.
It's basic to the whole scope of divine revelation. We could even say for example that the way that God reveals his word and his plan biblically is through the structure of various covenants and yet at the same time as frequently as the Bible speaks about covenants. There's a lot of confusion. I'm afraid that attends the very meaning of the term covenant.
For example, we frequently speak about the difference between the old covenant and the new covenant and then we speak of the Old Testament and the New Testament and the tendency is to use those terms interchangeably that is to consider the Old Testament as a synonym for the old covenant and the New Testament as a synonym for the new covenant. Of course those terms are closely related, but they really aren't synonyms, they don't mean exactly the same thing. I'm hoping that in the process of this course will begin to see the distinctions between these two and how they impact our understanding of Scripture not let me just say again that the biblical revelation that we encounter in Scripture is progressive. That is, there is a gradual unfolding of God's revelation. He doesn't give it all to us in the book of Genesis, but as history moves through time. God gives more and more and more revelation of himself and of his plan of redemption. Now that continuing progressive revelation is not corrective. It's not like the newest revelation corrects the old one because God doesn't need to be corrected, but he augments or adds additional content to that revelation. As time passes and again the basic structure that carries that progression is the structure of covenant. The first question we ask about covenants is what are they, what is a covenant. And again, there is a little bit of confusion there.
We understand that a covenant involves some kind of agreement and just in church this past week I was talking to our congregation about the way in which covenants are foundational to our very culture into our very lives. For example, we are a republic by way of the political structure and foundation of the United States and the theory. The political theory that was implemented in the grand experiment in the new world relied heavily on John Locke's political philosophy, where he developed what was then called the social contract nature of government to Russo also had developed ideas along this line in the concept there was that there was a relationship between the rulers and those who rule between the government and the people whereby the governors were selected or elected by the people and only were empowered to rule by the consent of the people and so there was an agreement a mutual pledge of fidelity between the people who pledge their allegiance to their government and the government officials who took their oaths of office to uphold the Constitution, and so on and so there was a contract or a packed an agreement binding these two sides to each other.
In addition to that we see commonly in our society.
What we call the industrial contract which comes in many forms.
When people go to work for a company, they may sign a contract where the employer promises them certain remuneration and benefits, and so on.
Where the employee intern promises to give so much of their time in working for the company we call that an industrial contract. You see it in labor agreements all the time with unions and so on, but also on a more popular level every time we buy something with a credit card or on installment, we enter into a contract or an agreement to pay the full amount of the merchandise which we may not pay in advance, we may pay over time, and we do that, that's a commercial agreement a commercial contract where both parties are bound to deliver on their promises. And of course most significant. We see it in the marriage contract where the marriage contract is an agreement that involves oaths, involves sanctions and promises between two people know all of these different covenants that I've just mentioned in our culture have elements of similarity to the biblical covenants but they're not identical, though the biblical covenants have indeed elements of promise one thing makes them different from these other normal customary agreements that we are talking about and that is that biblical covenants are established on the basis of a divine sanction. That is, they are established on the foundation of a promise not made by equal parties, but there made on the foundation of the divine promise of God, and they are inherently religious. Now people might argue, well, marriage covenants are also religious vows are taken for God. And that's true but there's also something people say that the covenant of of industry.
Industrial contracts are also religious. Insofar as the vows are taken. So help us God and all the rest, and there are religious elements that you can find in these various or religious implications found in these various other covenants, but they don't have the same profound import of theological sanction that we find in the covenants of the Bible, not again, the key function in terms of redemption and redemption history of a covenant in the Bible is the relationship between promise and fulfillment. When I say that the basic structure of redemptive history that we see in the Scripture is covenant, but I'm simply saying is that we exist as a church we exist as people because God has made promises to his people and he has kept his promises.
He has fulfilled those promises, and that we only can exist in the family of God and in the church because our God is a God who keeps covenant. Our God is a God who is a covenant keeper where we are all covenant breakers. God never breaks his promise and his promises that he swear are without mutation. They are everlasting promises that God commits himself to forever and ever and ever. And for example we see as we will look at more closely. Later, when God makes a promise to Abraham and then later on when the Christ child birth is announced to Mary and Mary under the influence of the Holy Spirit, sings the Magnificat. She mentions in that song that God has remembered the promise that he made to our father Abraham. When Mary understood her place in church history in terms of fulfillment of a covenant in fulfillment of promises again. I say that because the hardest thing in the world for the Christian is to live by faith rather than by site, it's difficult because we never see God. We have not been eyewitnesses of the resurrection.
Like the first century apostles work in a we live on the basis of the testimony of those who went before us and we are to walk by faith that we are justified by faith, and that means by trusting the word of God and I said it's one thing to believe in God that there is a God that can be an intellectual conclusion is not very difficult to come to but it's quite another thing to believe God because what faith is what living faith is is trusting the promises of God that even when everything around us seems to testify to the futility of our lives and would cause us to abandon all hope we are people who are in a covenant relationship with God. We are people who live by trust in his promises. We break our promises to each other. We break our promises to God but God never breaks his promises to us and that's when one since nothing would be more foolish then not to trust in the promises of God, because God has demonstrated himself throughout history to be supremely trustworthy. Well let's start now and ask yourself where the first covenant takes place, and this involves some inferences drawn from the Scripture particularly drawn from the New Testament with respect to our understanding of the mission and the purpose and work of Jesus lately. In fact, in this whole past year I've been preaching out of the Gospel according to St. John to our congregation at St. Andrews in Orlando and so much of that gospel gives us the record of the controversies that Jesus had with the Jewish authorities of his day and so much of that debate between Jesus and the Pharisees and Jesus and the scribes and so had to do with the origin of Jesus and the basis of his authority and again and again and again in the Gospel of John, Jesus is saying that he was sent from the father that he was the supreme missionary of God, a missionary is someone who is sent and authorized by the one who sends them or the group that sends and so Christ constantly refers back to his origin, not as a baby born in Bethlehem but is the one who came down from heaven who was sent by the father and authorized by the father to speak the father's word, no. If we look at that then you understand something of what went on before God even created the world before God ever created Adam and Eve, before there was any kind of probation in the garden of Eden, and we talk in the first instance not about a covenant that God makes with us but a covenant that takes place within the triune Godhead itself, and this we call in theological parlance, the covenant of redemption. Not one of the things it so important about this is that it speaks to us about the agreement that has existed from all eternity among the persons of the Godhead about God's plan of redemption around when I was a graduate school in the 60s and there was a controversy brewing among German theologians on the continent that I five recall it was called something like the stemming controversy, which there were those theologians who were arguing that the ministry of Jesus was impelled by Jesus desire to overcome the vengeful wrathful inclinations of the Old Testament God. Going back to the heresy of Marcy and her in the early church who expunged all references in the New Testament that would make the Old Testament God the father of Jesus because he thought that there was a basic incompatibility between Christ and the God of the ultimate you still see people like that all over the place who say will I like the Jesus of the New Testament that Old Testament God, I can't stomach you such a vegetable garden and so on and so this idea that arose in German theology was the idea that Christ came. Really he was trying to change God's mind to relents from his purpose and plan to judge people and expose them to his wrath. And that basically the salvific work of Christ had to do with the sons persuading the father to ease up, as it were.
And so the Christ reveals to us mercy where the father was all judgment. I can't think of anything that is more distorting of the biblical portrait of both God the father and God the son, and that kind of understanding so the principal were talking about here of the covenant of redemption is that the plan of salvation is conceived in the Godhead and in the sense we can say it's the father's plan. It's the father who sends the son into the world is not that the sun comes on his own initiative. In fact, Jesus. I do nothing on my own authority, but only that which the father sends me to do and so we see the sun coming from heaven to do the will of the father in this world because the two of them from all eternity. God the father and God the son are in perfect agreement about the mission that the sun will fulfill in this world that the father and the son are one in their eternal purpose and you could add to that also.
The Holy Spirit was also in complete agreement with the father in the son in God's plan of redemption.
So we have to talk about this prior covenant that takes place within the Godhead among the persons of the Trinity, the father the son and Holy Ghost. And so we often will say that in the economy of redemption. It's the father who sends the son into the world to redeem his people. It is the son who accomplishes that redemption by his work of obedience and it is the Holy Spirit then who applies the work of Christ to the people is the Spirit who illumines the word of God for us.
It's the spirit who regenerates us in our souls is the spirit who brings us to the son reconciles us to the father so that redemption biblically went understand this from beginning to end is a Trinitarian work and again, the point of the coming of redemption is that this idea of redemption is not an afterthought in the mind of God, a plan B whereby God's going to correct the mess he made out of creation. Now, before he even creates the world. He has an eternal purpose of redemption of redeeming his people in this world and that is in complete agreement among all three persons in the Godhead and so that is where covenant is rooted and grounded in the character of God himself, we talk about the working out of the covenant of redemption. A distinction is made with respect to the obedience of the second person of the Trinity with the obedience of Christ. The God man between what is called the perfect active obedience and the perfect passive obedience know that may or may not be a distinction that you're all familiar with, but let me just in a few moments tried to simplify what it means. The active obedience has to do with Christ, working as the second Adam willingly placing himself under the requirements of the law and takes upon himself that responsibility in our behalf and actively obeys every commandment that God requires from human beings.
That's why you saw the confusion at the time of Jesus baptism.
When John announces that Jesus is the Lamb of God who is going to take away the sin of the world and presumably the lamb without blemish and he calls the rest of the people to come into the river there to be baptized as a sign of cleansing from sin and Jesus comes and presents himself to be baptized in joints or wait a minute with drones picture I just told everybody of the Lamb.
You know the one with the you should be baptizing me I can't baptize you your nice what does Jesus say, suffer it now. John for these things must needs be fulfilled to fulfill all righteousness, though he didn't go into a lengthy discourse with John the Baptists on why he wanted John the Baptist to baptize me just say look the polls rank uses let it go do it. Just baptize me. It has to be done. Why does it have to be done because of Jesus is going to be the second Adam, the new representative of the people he must fulfill in his own person. All of the obligations the God imposes upon his people in the real sense he becomes Israel, the incarnation of Israel, and he has to do everything that the law requires of those people and so he actively pursues obedience is meet in his drink is to do the will of the father. So then we distinguish them from the passive obedience in the passive obedience can't make this an absolute distinction because he actively submits himself to being passive to the requirements of the father.
This has to do with his suffering is active obedience is that obedience by which he achieves perfect righteousness and thereby merits redemption for his people, so he supplies us with the righteousness we need and will look at that more fully later on, but at the same time he also takes upon himself the punishments that we deserve.
By submitting himself to the judgment of God. You can see this most clearly in his struggle in the garden of Gethsemane when Jesus has this cup of divine wrath set before him the cup of God's judgment and he groans under this father, let this cup be removed from it. Nevertheless, not my will but yours be done in the course.
The father requires him to drink the cup to embrace the cross. And at that point Christ is passive.
He's receiving in himself the curse of the old covenant he's receiving in himself the punishment of God in behalf of his people and all of this of course was agreed upon in eternity before the logos ever became flesh and dwelt among us, Christ read to do the work necessary for our redemption. That's what we call it the cover of redemption between the father and the son and then by extension, also the covenant of redemption made before time began. God's faithfulness.
The fact that he will never break a promise guarantees that those who believe will spend eternity in his holy presence referred the beautiful message of salvation today from Dr. RC scroll in your listing to Renewing Your Mind all week we are featuring the promise keeper the God of the covenants is 614 message series by Dr. scroll covers the creation covenant.
The covenants God made with Noah and Abraham and several others. Throughout the series, you will get a better view of our covenant keeping God you can request this to DVD set when you give a donation of any amount to litigator ministries. Our number is 800-435-4343 or you can give your gift to make your request firstname.lastname@example.org you can also find helpful articles on the promises of God in table talk magazine each month. The in-depth Bible teaching there focuses on a featured theme in when you subscribe, you can explore an immense library of back issues literally thousands of articles are available for you to read. Learn more and subscribe the table talk magazine.com.
In fact, if you go there now and type covenant in the search block.
You'll find a very recent article by Dr. Keith Matheson titled what is a covenant by the way, that will be the focus of Dr. scroll's lesson tomorrow. He will explain the meaning of covenant and how it applies to the relationship we have through our promise keeping God so we hope you'll join us again Tuesday for Renewing Your Mind