The Covenant of Redemption

The covenant of redemption is the unbreakable, immutable, irrefragable foundation for the covenant of grace. It's a covenant among Father, Son, and Holy Spirit that creates that unbreakable foundation for our salvation.

You've probably heard me remind you of this a number of times on Renewing Your Mind, that when R.C. Sproul was asked what people outside of the church most needed to know, his answer was, who God is. And then when asked, well, what about those inside the church? His answer was the same, who God is. And our God is a covenant-making and covenant-keeping God. Welcome to this Monday edition of Renewing Your Mind as we begin a three-day study of covenant theology. This topic is important and so helpful for believers, not only because it helps us understand who God is and his relationship with his people, but also because covenant theology shines a spotlight on the gospel and what Christ accomplished. These never-before-heard messages are from J.V. Fesco's new six-part introduction to covenant theology. And when you give a donation of any amount at renewingyourmind.org before midnight Wednesday, we'll send you this series on DVD, unlock the messages and study guide in the free Ligonier app, and send you the new companion hardcover book, Signed, Sealed, Delivered, as our way of saying thank you. I'll tell you more about the series and the book after today's message.

Dr. J.V. Fesco is a professor of systematic and historical theology at Reformed Theological Seminary in Jackson, Mississippi. And here he is to introduce us to the covenant of redemption. When we first hear of an eternal covenant among Father, Son and Holy Spirit, it might at first strike us as something that goes beyond what the Bible says.

It may strike us as being a little bit speculative. How do we know what the Trinity was doing before the creation of the world? When asked what was God doing before the creation of the world, Saint Augustine once responded to a curious person.

He was making hell for people who ask questions like that. Now, some people have dismissed this doctrine as being something of a scholastic sophistry, some kind of peering into the divine mind when we haven't been given such license. Some have questioned the scriptural basis for this particular doctrine. But we have to ask the question, what if there is solid biblical evidence for an eternal, intra-Trinitarian covenant among Father, Son and Holy Spirit?

If this is the teaching of scripture, then of course we have a moral and ethical obligation to believe in this doctrine, as well as to teach it as nothing less than God's revealed truth. But before we proceed, we want to ask the question, okay, what is the covenant of redemption? We can say a simple definition for the covenant of redemption is the eternal agreement among Father, Son and Holy Spirit to create and save a people. An eternal agreement among Father, Son and Holy Spirit to create and to save a people. More specifically, we can say that within the covenant of redemption, the Father appoints the Son to serve as covenant surety and mediator, the covenant surety and mediator.

In a little bit, we'll explain what a surety is. But then secondly, we could also say that the Father and the Son both determined to send the Spirit to apply the Son's work so that the Spirit can gather and save the elect, those whom God has chosen before the foundations of the world. So as we think about the covenant of redemption, we want to see that the covenant of redemption is biblically sound and it's a necessary doctrine and it serves as the eternal foundation of the triune God's activity in redemptive history. But what we'll do as we proceed forward is we're going to look first at a brief historical overview as to the origins of this doctrine. Secondly, we'll examine its scriptural foundations. And then third and finally, we'll set forth the basic parameters of the doctrine.

So a brief historical overview of its historical origins. We'll look at its scriptural foundations and then we'll set forth the doctrine. So let's first take a little examination here to look at the historical origins of the covenant of redemption and that sometimes first impressions can be misleading, but upon closer examination things can become clearer. And I think such is the case with the historical origins of the covenant of redemption. Some people might think as you're reading the history of theology and you say, you know, I don't see people speaking of the covenant of redemption until the 16th century. Does this mean that the church fathers and the medievals did not speak of this covenant? We can say that in terms of the terminology itself, covenant of redemption, okay, no, they didn't speak in that specific way. But we can say that they did speak of this covenant in other ways, in material ways.

We can say that they spoke of pieces of this covenant. The church fathers, for example, read the gospels and in particular the Gospel of John, where Jesus says in John 14, 28, the father is greater than I. Or John chapter 17 verse 4, I glorified you on earth, having accomplished the work that you gave me to do. Well, in what way is the father greater than the son? And when did the father give a work for the son to do?

There's no recorded historical instance, for example, of when the father says here in the gospels, I'm going to give you a work to do. So the church fathers and theologians of the Middle Ages discussed these various passages of scripture as they pondered these particular questions. And it's here where they're dealing with the substance, if you will, of what we now call the covenant of redemption. In addition to this, we can say that theologians in the Middle Ages settled on using the Vulgate, which was the Latin translation of the scriptures. And in particular, there's one passage of scripture that comes to us from the Gospel of Luke chapter 22 verse 29 that translates the original Greek in the following way, where Jesus says to his disciples, I appoint to you a kingdom as my father has appointed to me a kingdom.

Now Christ spoke these words in the upper room as they celebrated the first Lord's supper. But one of the hallmarks of the 16th century reformation is to return to the sources. And in this case, theologians wanted to return to the original Greek and the original Hebrew, the Greek of the New Testament, the Hebrew of the Old Testament. And there was one reformed theologian by the name of Theodore Beza.

He worked with Calvin and he was his successor at the Academy of Geneva. And he was, among other things, a New Testament scholar who prepared a critical edition of the Greek New Testament. And as he was reading Luke 22 29 and comparing the Greek with the Latin, he recognized that Luke does not use the term appoint.

I appoint to you a kingdom as my father appointed to me a kingdom. But rather he uses the Greek term diatythema, which means to covenant so that Jesus says in Luke 22 29, I covenant to you a kingdom as my father covenanted to me a kingdom. And so based upon this careful exegesis, this careful reading of the Greek New Testament, reformed theologians like Theodore Beza began writing of an eternal intra Trinitarian covenant because they recognize here Jesus explicitly says the father covenanted to him a kingdom. You had other theologians in the 17th century, James Durham, David Dixon, writing a work entitled The Sum of Saving Knowledge. It was a summary of the doctrine of salvation that was published with and appended to the Scottish Church's version of the Westminster Confession of Faith. The covenant of redemption was included in the congregational version of the Westminster Confession of Faith, the Savoy Declaration. It was included in the particular Baptist version of the Westminster Confession of Faith in the Second London Confession. So in this sense, we can say this covenant has scriptural attestation as well as the confessional reformed witness says, yes, this is a genuine teaching of the scriptures.

However, we don't want to affirm a doctrine just because it's confessional, but ultimately we want to affirm it because what the confession says is ultimately rightly explaining the teaching of the scriptures because it's scriptural. So let's look secondly at the scriptural foundations of the covenant of redemption. In that Luke 22 29 presses the same question that John 17 4 generates. Remember John 17 4, I glorified you on earth having accomplished the work that you gave me to do. When did the father give to the son of work? When did the father covenant to Jesus a kingdom? Well, I think the immediate answer comes here in the context of John 17 5. And now father glorify me in your own presence with the glory that I had with you before the world existed. So here Jesus is saying implicitly that the father gave a work for the son to accomplish before the world existed.

So it's something that doesn't unfold in history, but prior to history before the creation of the world. Another passage that gives us I think more information in this respect comes to us in Psalm 110 verse one. Where here Yahweh's words get spoken to David's Lord, the Lord says to my Lord, sit at my right hand until I make your enemies your footstool. Now the New Testament confirms that these are words that were ultimately spoken between the father and the son Hebrews 113 and to which of the angels has he ever said sit at my right hand until I make your enemies a footstool for your feet.

The psalmist is saying that hey, I've been allowed to eavesdrop upon an ongoing conversation between the father and the son and in particular the language of sitting at the father's right hand has to do with the son's kingdom. This I think connects us back to Luke 22 29 when he says the father covenanted to me a kingdom when he says sit at my right hand until I make your enemies your footstool. I think another statement worthy of our attention again comes to us from Psalm 110 where in verse four we read this the Lord has sworn and will not change his mind. You are a priest forever after the order of Melchizedek. Now remember swearing an oath is the way that parties create a covenant. And so here we this means we can read Psalm 110 verse four as follows the Lord has covenanted and will not change his mind. You are a priest forever according to the order of Melchizedek. And notice how the author of Hebrews explains Psalm 110 verse four when he says this in Hebrews chapter 7 verses 20 and following and it was not without an oath.

Here's that word. Remember we said swearing an oath is a way to create a covenant and it was not without an oath for those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him. The Lord has sworn and will not change his mind.

You are a priest forever. This makes Jesus the guarantor or the surety of a better covenant. And so here the author of Hebrews explains that God swore an oath. He made a covenant and appointed the son to serve as covenant surety.

Now let's stop here for a moment and let's ask the question. What's a surety? I think a lot of times when we hear the word surety or when we hear the word guarantor, we think, for example, when someone co-signs a loan, they serve as a guarantor. And anytime I go to the doctor's office, they say, who is the guarantor should the insurance company not pay the bill?

And I always sign my name. I am the guarantor. Or if my sons go into the doctor's office or my daughter who is the guarantor? Well, I am the guarantor. A guarantor is not a co-signer. My dad was a co-signer on my first car loan. I wish he was a guarantor instead of a co-signer. A co-signer says, if you fail to pay, then I will pay. A guarantor says, I will pay. That's a much better arrangement. If you can get someone to be a guarantor on your loan, I highly recommend it.

It's a great way to go. However, here, when the father swears an oath and he makes the son a guarantor of the covenant, he's appointing him to serve as savior, as mediator, as redeemer. He says, you will bear the curse on behalf of your bride. And so here, this is important scriptural ground. The idea that the father swears an oath and appoints his son to serve as the guarantor or as the surety of a better covenant.

This means he takes on all of the legal responsibilities for the covenant. There are other passages of scripture that we can take a brief look at, for example, in John chapter 5, verses 36 and 37 for the works that the father has given me to accomplish. The very works that I am doing bear witness about me that the father has sent me. And in fact, Jesus says that the father sent him more than 30 times in John's gospel. You can't send yourself. Someone else has to send you. In addition to this, Jesus testifies that he and the father have also sent the spirit. John 15, 26, but when the helper comes whom I will send to you and from the father, the spirit of truth who proceeds from the father, he will bear witness about me. No one sends themselves.

They have to be sent by another. Where does this sending originate but in that covenant in eternity? These are the passages that fill in the details of Luke 22, 29. I covenant to you a kingdom as my father has covenanted to me a kingdom. So this is the scriptural evidence.

We've looked at the historical origins, the scriptural evidence. Well, third and finally, we want to look at setting forth the doctrine. And so there are three chief requirements. And then in addition to this, we would say six chief promises. So three requirements, six promises.

So what are the requirements? The first requirement is that the son would assume a human nature in order to carry out his covenantal work. Galatians 4, 4 and following. But when the fullness of time had come, God sent forth his son, born of a woman, born of a woman. The son's assumption of a human nature assured that he would be the perfect savior, that he would be faithful where Adam was faithless. But of course, as Hebrews 4, 15 says, he would carry this work out sinlessly.

So that's the first requirement that the son would assume a human nature. Secondly, that the son would serve as a priest according to the order of Melchizedek, that he would serve as covenant surety. And importantly, that he would offer his representative obedience in our place, that he would obey for us because we know we're incapable of obeying. But he is sinless, but he's not merely sinless.

Rather, he completely fulfills the law for us. Romans 5, 19 for his, by the one man's disobedience, the many were constituted sinners. So by the one man's obedience, the many will be constituted as righteous. And in the third, the third requirement is that the son would merit and complete the work of salvation. Then the father and the son would send forth the spirit to apply the son's work. So these are the three requirements, assuming human nature, serving as a priest according to the order of Melchizedek, and then upon the completion of his work, sending forth the spirit.

But in addition to this, as I said, there are, we can say six promises. The first promise is that the father promised that he would prepare a body for the son. Hebrews 10, 5, when Christ came into the world, he says sacrifices and offerings you have not desired, but a body you have prepared for me.

The father prepares a body for the son. Second, the father promised to equip the son with the necessary gifts and anoint him with the Holy Spirit to carry out his ministry. Think of Isaiah 42, verse 1, Behold, my servant whom I uphold, my chosen in whom my soul delights. I have put my spirit upon him.

He will bring forth justice to the nations. Second, the father promises to support Jesus in his work as well as to deliver him from death. Psalm chapter 16, verse 10, which Peter later quotes in his Pentecost sermon in Acts chapter 2, verse 27, for you will not abandon my soul to Hades or let your Holy One see corruption. The father promised to reward the son for his completed work, which would enable him, of course, to send out the spirit to gather his body, the church. Acts 2 33, Peter says this, being therefore exalted at the right hand of God and having received from the father, the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. And so Christ pours out the spirit.

Why? It's a consequence. It's a reward of his completed work.

Fifth, the father promised to give the son the elect as his reward to give him his bride. This, I think, is a humbling thought when you contemplate it and when you meditate upon it. How many of us, whether as children, whether as people in the workplace, where we receive the information that, okay, if you do a job well done, you'll receive some sort of reward. You'll receive a bonus.

You'll receive a prize. Well, think of the church and how sinful we can be. And then think about it, that we are Christ's reward.

Sinners that we are. We are his prize. We are his gift for accomplishing the work. On some days, I can't help but think, well, Jesus may want a refund because we're such a terrible gift.

We're such a terrible reward, but yet in his mercy, we are Christ's reward. Revelation 7, 9, After this, I looked and behold, a great multitude that no one could number from every nation, from all tribes and peoples and languages standing before the throne and before the lamb. And then sixth and finally, the father promised to reward the son with all authority and power in heaven on earth for the government of his church. Think about the great commission, Matthew 28 verses 19 and following.

All authority in heaven and earth had been given to me. Go therefore into the nations and baptize and disciple them. So the father first promises to prepare a body for the son. Secondly, to equip the son with the necessary gifts and anoint him with the spirit. Third, to support the son in his work and to deliver him from death. Fourth, to reward the son for his completed work, which enables him to send out the spirit.

Fifth, he promises to give to the son the elect as his reward and six and finally to reward him and to give him all authority and power for the government of his church as well as on earth. One last thing that we want to keep in mind is that we can say that the covenant of redemption is the unbreakable, immutable, irrefragable foundation for the covenant of grace. It's a covenant among Father, Son and Holy Spirit that creates that unbreakable foundation for our salvation.

In this we can say this is the love of God conceived in eternity and we will see it break forth in history. But before we get to the covenant of grace in our next lecture, we want to look at the covenant of works, God's covenant with Adam. Well, you'll have to wait for tomorrow's edition of Renewing Your Mind for that, but what a sure foundation for our salvation. Until Wednesday, you're hearing messages from J. V. Fesco's new series, Signed, Sealed, Delivered, an introduction to covenant theology.

It's a six message study that has a study guide and a companion hardcover book. And when you give a donation of any amount in support of Renewing Your Mind, we'll send you the series on DVD along with the book and give you lifetime digital access to the messages and study guide. This is an easy way to get acquainted with covenant theology if you've never studied it before and a wonderful new resource to be a refresher as well. Call us at 800 435 4343 or visit renewingyourmind.org to make your donation today.

And you can always use the link in the podcast show notes as well. We learned about an intra Trinitarian covenant today. Well, tomorrow, be sure to join us as Dr. Fesco teaches on God's covenant with Adam. That's Tuesday here on Renewing Your Mind. You.