Part 12
2. The counsel of redemption is the firm and eternal foundation of the covenant of grace. If there had been no eternal counsel of peace between the Father and the Son, there could have been no agreement between the triune God and sinful men. The counsel of redemption makes the covenant of grace possible.
3. The counsel of redemption consequently also gives efficacy to the covenant of grace, for in it the means are provided for the establishment and execution of the latter. It is only by faith that the sinner can obtain the blessings of the covenant, and in the counsel of redemption the way of faith is opened. The Holy Spirit, which produces faith in the sinner, was promised to Christ by the Father, and the acceptance of the way of life through faith was guaranteed by Christ.
The covenant of redemption may be defined as the agreement between the Father, giving the Son as Head and Redeemer of the elect, and the Son, voluntarily taking the place of those whom the Father had given Him.
III. Nature of the Covenant of
Grace
In a discussion of the nature of the covenant of grace several points come up for consideration, such as the distinction between it and the covenant of works, the contracting parties, the contents, the characteristics of the covenant, and the place of Christ in the covenant.
A. COMPARISON OF THE COVENANT OF
GRACE AND THE COVENANT OF
WORKS.
1. POINTS OF SIMILARITY. The points of agreement are of a rather general nature. The two covenants agree as to (a) the author: God is the author of both; He only could establish such covenants; (b) the contracting parties, which are in both cases God and man; (c) the external form, namely, condition and promise; (d) the contents of the promise which is in both cases eternal life; and (e) the general aim, which is the glory of God.
2. POINTS OF DIFFERENCE. (a) In the covenant of works God appears as Creator and Lord; in the covenant of grace, as Redeemer and Father. The establishment of the former was prompted by God's love and benevolence; that of the latter, by His mercy and special grace. (b) In the covenant of works man appears simply as God's creature, rightly related to his God; in the covenant of grace he appears as a sinner who has perverted his ways, and can only appear as a party in Christ, the Surety. Consequently, there is no mediator in the former, while there is in the latter. (c) The covenant of works was contingent on the uncertain obedience of a changeable man, while the covenant of grace rests on the obedience of Christ as Mediator,
which is absolute and certain. (d) In the covenant of works the keeping of the law is the way of life; in the covenant of grace, it is faith in Jesus Christ. Whatever faith was required in the covenant of works was a part of the righteousness of the law; in the covenant of grace, however, it is merely the organ by which we take possession of the grace of God in Jesus Christ. (e) The covenant of works was partly known by nature, since the law of God was written in the heart of man; but the covenant of grace is known exclusively through a special positive revelation.
B. THE CONTRACTING PARTIES.
Just as in the covenant of works, so in the covenant of grace God is the first of the contracting parties, the party that takes the initiative, and graciously determines the relation in which the second party will stand to Him. He appears in this covenant, however, not merely as a sovereign and a benevolent God, but also, and especially, as a gracious and forgiving Father, willing to pardon sin and to restore sinners to His blessed communion.
It is not easy to determine precisely who the second party is. In general it may be said that God naturally established the covenant of grace with fallen man. Historically, there is no definite indication of any limitation until we come to the time of Abraham. In course of time it became perfectly evident, however, that this new covenant relation was not meant to include all men. When God formally established the covenant with Abraham, He limited it to the patriarch and his seed. Consequently, the question arises as to the exact limits of the covenant.
Reformed theologians are not unanimous in answering this question. Some simply say that God made the covenant with the sinner, but this suggests no limitation whatsoever, and therefore does not satisfy. Others assert that He established it with Abraham and his seed, that is, his natural, but especially his spiritual, descendants; or,
put in a more general form, with believers and their seed. The great majority of them, however, maintain that He entered into covenant relationship with the elect or the elect sinner in Christ. This position was taken by earlier as well as by later representatives of federal theology. Even Bullinger says the "covenant of God includes the entire seed of Abraham, that is, the believers." He finds this to be in harmony with Paul's interpretation of "the seed" in Gal. 3. At the same time he also holds that the children of believers are in a certain sense included in the covenant.[Cf. the quotations in A. J. Van 't Hooft, De Theologie van Heinrich Bullinger, pp. 47, 172.] And Olevianus, co-author with Ursinus of the Heidelberg Catechism, says that God established the covenant with "all those whom God, out of the mass of lost men, has decreed to adopt as children by grace, and to endow them with faith."[Van het Wezen des Genade-Verbondts Tusschen God ende de Uitverkorene, Afd. I, par. 1.] This is also the position of Mastricht, Turretin, Owen, Gib, Boston, Witsius, à Marck, Francken, Brakel, Comrie, Kuyper, Bavinck, Hodge, Vos, and others.
But now the question arises, What induced these theologians to speak of the covenant as made with the elect in spite of all the practical difficulties involved? Were they not aware of these difficulties? It appears from their writings that they were fully conscious of them. But they felt that it was necessary to contemplate the covenant first of all in its most profound sense, as it is realized in the lives of believers. While they understood that others had a place in the covenant in some sense of the word, they nevertheless felt that it was a subordinate place, and that their relation to it was calculated to be subservient to the full realization of it in a life of friendship with God. And this is no wonder in view of the following considerations:
1. They who identified the covenant of redemption and the covenant of grace, and considered it un-Scriptural to distinguish the two, naturally thought of it first of all as a covenant established with Christ as the representative Head of all those whom the Father had given Him; a covenant in which He became the Surety of the elect and thus guaranteed their complete redemption. In fact, in the
covenant of redemption only the elect come into consideration. The situation is practically the same in the case of those who distinguish two covenants, but insist on their close relationship and represent the covenant of redemption as the eternal basis of the covenant of grace, for in the former only the grace of God, as it is glorified and perfected in the elect, comes into consideration.
2. Even in the history of the establishment of the covenant with Abraham, interpreted in the light of the rest of Scripture, Reformed theologians found abundant evidence that fundamentally the covenant of grace is a covenant established with those who are in Christ. The Bible distinguishes a twofold seed of Abraham. The beginning of this is distinctly found in Gen. 21:12, where we find God saying to Abraham, "In Isaac shall thy seed be called," thus ruling out Ishmael. Paul, in interpreting these words speaks of Isaac as a child of promise, and by "a child of promise" he does not simply mean a promised child, but a child that was not born in the ordinary way, but, in virtue of a promise, by a supernatural operation of God. He also connects with it the idea of a child to whom the promise belongs. According to him the expression, "in Isaac shall thy seed be called," indicates that "it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed." Rom. 9:8. The same idea is expressed in Gal. 4:28, "Now we, brethren, as Isaac was, are children of promise," and as such also heirs of the promised blessings, cf. vs. 30. This is entirely in harmony with what the apostle says in Gal. 3:16: "Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." But the seed is not limited to Christ, but includes all believers. "And if ye are Christ's, then are ye Abraham's seed, heirs according to promise." Gal. 3:29. W. Strong in his Discourse of the Two Covenants calls attention to the following subordination in the establishment of the covenant. He says that it was made "(1) first and immediately with Christ the second Adam: (2) in Him with all the faithful: (3) in them with their seed."[p. 193.]
3. Still another factor should be taken into consideration. Reformed theologians were deeply conscious of the contrast between the covenant of works and the covenant of grace. They felt that in the former the reward of the covenant was dependent on the uncertain obedience of man and as a result failed to materialize, while in the covenant of grace the full realization of the promises is absolutely sure in virtue of the perfect obedience of Jesus Christ. Its realization is sure through the operation of the grace of God, but, of course, sure only for those who are partakers of that grace. They felt constrained to stress this aspect of the covenant especially over against the Arminians and Neonomians, who virtually changed it into a new covenant of works, and made salvation once more dependent on the work of man, that is, on faith and evangelical obedience. For this reason they stressed the close connection between the covenant of redemption and the covenant of grace, and even hesitated to speak of faith as the condition of the covenant of grace. Walker tells us that some of the Scottish divines were opposed to the distinction of two covenants, because they saw in it a "tendency . . . to Neonomianism, or, as the covenant of reconciliation (i.e., the covenant of grace as distinguished from that of redemption) was external in the visible Church, even a sort of bar to immediate dealing with the Saviour, and entrance by an appropriating faith into living union with Him."[Scottish Theology and Theologians, pp. 77 f.]
4. All in all it would seem safe to say that Reformed theology contemplated the covenant, not primarily as a means ministering to an end, but as an end in itself, a relation of friendship; not first of all as representing and including a number of external privileges, a set of promises, conditionally held out to man, a good merely offered unto him; but primarily as the expression of blessings freely given, of privileges improved by the grace of God for spiritual ends, of promises accepted by a faith which is the gift of God, and of a good realized, at least in principle, through the operation of the Holy Spirit in the heart. And because in its estimation all this was included in the covenant idea, and the blessings of the covenant are realized only in those that are actually saved, it stressed the fact that the covenant
of grace was established between God and the elect. But in doing this it did not intend to deny that the covenant also has a broader aspect.
Dr. Vos says with reference to this view: "Het behoeft nauwelijks herinnerd to worden, hoe met dit alles geenszins bedoeld is, dat de verbondsbediening van de verkiezing uitgaat, noch ook dat alle nietuitverkorenen buiten iedere relatie tot deze verbonds-bediening staan. Het is veelmeer zoo bedoeld, dat uit 't gesterkt verbondsbewustzijn de zekerheid aangaande de verkiezing zich ontwikkelen moet; dat door heel de verbonds-bediening heen, ook de volstrekte, alomvattende beloften Gods, zooals zij uit de verkiezing voortvloeien moeten worden in het oog gehouden, bij Woord en Sacrament beide; dat eindelijk het wezen des verbonds, deszelfs volle realiseering slechts bij de ware kinderen Gods wordt aangetroffen, en dus niet wijder is dan de uitverkiezing. Vooral op het tweede punt dient gelet te worden. Behalve dat er overal, waar Gods verbond bediend wordt, eene verzegeling is van dezen inhoud: In de vooronderstelling der aanwezigheid van geloof, wordt u het recht op alle verbondsgoederen verzekerd — behalve dat, zeggen wij, is er steeds een plechtige betuiging en verzegeling, dat God in alle uitverkorenen den geheelen omvang des verbonds will verwerkelijken."[That is, "It need hardly be said that with all this it is not meant that the administration of the covenant originates from the election, nor that all who are not elect stand outside of every relation to this administration of the covenant. It is far more intended thus, that out of the strengthened covenant consciousness the certainty respecting the election must develop itself; that through the entire administration of the covenant, also the absolute, all-comprehensive promises of God, as they issue from the election, must be borne in mind in connection with both Word and Sacrament; that, finally, the essence of the covenant, its full realization, is found only in the true children of God, and therefore is not more extensive than the election. Attention should be paid especially to the second point. Besides that everywhere, where God's covenant is administered, there is a seal having this content: In the supposition of the presence of faith, you are assured of the right to all the blessings of the covenant, — besides that, we say, there is always
a solemn testimony and seal, that God will realize the whole content of the covenant in the elect." De Verbondsleer in de Gereformeerde Theologie, pp. 46 f.]
The idea that the covenant is fully realized only in the elect is a perfectly Scriptural idea, as appears, for instance, from Jer. 31:31-34; Heb. 8:8-12. Moreover, it is also entirely in line with the relation in which the covenant of grace stands to the covenant of redemption. If in the latter Christ becomes Surety only for the elect, then the real substance of the former must be limited to them also. Scripture strongly emphasizes the fact that the covenant of grace, in distinction from the covenant of works, is an inviolable covenant, in which the promises of God are always realized, Isa. 54:10. This cannot be intended conditionally, for then it would be no special characteristic of the covenant of grace, but would apply to the covenant of works as well. And yet, this is exactly one of the important points in which the former differs from the latter, that it is no more dependent on the uncertain obedience of man, but only on the absolute faithfulness of God. The covenant promises will surely be realized, but — only in the lives of the elect.
But now the question arises, whether in the estimation of these Reformed theologians all the non-elect are outside of the covenant of grace in every sense of the word. Brakel virtually takes this position, but he is not in line with the majority. They realized very well that a covenant of grace, which in no sense of the word included others than the elect, would be purely individual, while the covenant of grace is represented in Scripture as an organic idea. They were fully aware of the fact that, according to God's special revelation in both the Old and the New Testament, the covenant as a historical phenomenon is perpetuated in successive generations and includes many in whom the covenant life is never realized. And whenever they desired to include this aspect of the covenant in their definition, they would say that it was established with believers and their seed. It should be borne in mind, however, that this description of the second party in the covenant does not imply that the covenant is established
with men in the quality of believers, for faith itself is a fruit of the covenant. Dr. Bavinck correctly says: "Maar het verbond der genade gaat aan het geloof vooraf. Het geloof is geen voorwaarde tot het verbond, maar in het verbond; de weg, om al de andere goederen van dat verbond deelachtig te worden en te genieten."[That is, "But the covenant of grace precedes faith. Faith is not a condition to the covenant, but in the covenant; the way to obtain possession of and to enjoy all the other blessings of the covenant." Roeping en Wedergeboorte, p. 108.] The description "believers and their seed" merely serves as a convenient practical designation of the limits of the covenant. The question of harmonizing these two aspects of the covenant will come up later on. The covenant of grace may be defined as that gracious agreement between the offended God and the offending but elect sinner, in which God promises salvation through faith in Christ, and the sinner accepts this believingly, promising a life of faith and obedience.
C. THE CONTENTS OF THE COVENANT
OF GRACE.
1. THE PROMISES OF GOD. The main promise of God, which includes all other promises, is contained in the oft-repeated words, "I will be a God unto thee, and to thy seed after thee." Gen. 17:7. This promise is found in several Old and New Testament passages which speak of the introduction of a new phase of the covenant life, or refer to a renewal of the covenant, Jer. 31:33; 32:38-40; Ezek. 34:2325,30,31; 36:25-28; 37:26,27; II Cor. 6:16-18; Heb. 8:10. The promise is fully realized when at last the new Jerusalem descends out of heaven from God, and the tabernacle of God is pitched among men. Consequently we hear the last echo of it in Rev. 21:3. This grand promise is re-echoed time and again in the jubilant exaltation of those who stand in covenant relationship to God, "Jehovah is my God." This one promise really includes all other promises, such as (a) the promise of various temporal blessings, which often serve to
symbolize those of a spiritual kind; (b) the promise of justification, including the adoption of children, and a claim to life eternal; (c) the promise of the Spirit of God for the application, full and free, of the work of redemption and of all the blessings of salvation; and (d) the promise of final glorification in a life that never ends. Cf. Job 19:2527; Ps. 16:11; 73:24-26; Isa. 43:25; Jer. 31:33,34; Ezek. 36:27; Dan. 12:2,3; Gal. 4:5,6; Tit. 3:7; Heb. 11:7; Jas. 2:5.
2. THE RESPONSE OF MAN. The assent or response of man to these promises of God naturally appears in various forms, the nature of the response being determined by the promises. (a) In general the relation between the covenant God and the single believer or believers collectively is represented as the close relationship between man and wife, bridegroom and bride, a father and his children. This implies that the response of those who share the covenant blessings will be one of true, faithful, trustful, consecrated, and devoted love. (b) To the general promise, "I will be thy God," man responds by saying, "I will belong to thy people," and by casting his lot with the people of God. (c) And to the promise of justification unto the forgiveness of sins, the adoption of children, and eternal life, he responds by saving faith in Jesus Christ, by trust in Him for time and eternity, and by a life of obedience and consecration to God.
D. THE CHARACTERISTICS OF THE
COVENANT OF GRACE.
1. IT IS A GRACIOUS COVENANT. This covenant may be called a gracious covenant, (a) because in it God allows a Surety to meet our obligations; (b) because He Himself provides the Surety in the person of His Son, who meets the demands of justice; and (c) because by His grace, revealed in the operation of the Holy Spirit, He enables man to live up to His covenant responsibilities. The covenant originates in the grace of God, is executed in virtue of the grace of God, and is realized in the lives of sinners by the grace of God. It is grace from the beginning to the end for the sinner.
2. IT IS A TRINITARIAN COVENANT. The triune God is operative in the covenant of grace. It has its origin in the elective love and grace of the Father, finds its judicial foundation in the suretyship of the Son, and is fully realized in the lives of sinners only by the effective application of the Holy Spirit, John 1:16; Eph. 1:1-14; 2:8; I Pet. 1:2.
3. IT IS AN ETERNAL AND THEREFORE UNBREAKABLE COVENANT. When we speak of it as an eternal covenant, we have reference to a future rather than to a past eternity, Gen. 17:19; II Sam. 23:5; Heb. 13:20. Past eternity can be ascribed to it only, if we do not distinguish between it and the covenant of redemption. The fact that the covenant is eternal also implies that it is inviolable; and this is one of the reasons why it can be called a testament, Heb. 9:17. God remains forever true to His covenant and will invariably bring it to full realization in the elect. This does not mean, however, that man cannot and never will break the covenant relationship in which he stands.
4. IT IS A PARTICULAR AND NOT A UNIVERSAL COVENANT. This means (a) that it will not be realized in all men, as some Universalists claim, and also that God did not intend that it should be realized in the lives of all, as Pelagians, Arminians, and Lutherans teach; (b) that even as an external covenant relation it does not extend to all those to whom the gospel is preached, for many of them are not willing to be incorporated in the covenant; and (c) that the offer of the covenant does not come to all, since there have been many individuals and even nations who were never made acquainted with the way of salvation. Some of the older Lutherans claim that the covenant may be called universal, because there have been periods in history when it was offered to the human race as a whole, as for instance, in Adam, in Noah and his family, and even in the days of the apostles. But there is no ground for making Adam and Noah representative recipients of the offer of the covenant; and the apostles certainly did not evangelize the whole world. Some Reformed theologians, as Musculus, Polanus, and Wollebius, and
others, spoke of a foedus generale, in distinction from the foedus speciale ac sempiternum, but in doing this they had in mind the general covenant of God with all creatures, men and beasts, established by Noah. The New Testament dispensation of the covenant may be called universal in the sense that in it the covenant is extended to all nations, and is no more limited to the Jews, as it was in the old dispensation.
5. IT IS ESSENTIALLY THE SAME IN ALL DISPENSATIONS, THOUGH ITS FORM OF ADMINISTRATION CHANGES. This is contradicted by all those who claim that Old Testament saints were saved in another manner than New Testament believers, as for instance, Pelagians and Socinians, who hold that God gave additional help in the example and teachings of Christ; the Roman Catholics, who maintain that the Old Testament saints were in the Limbus Patrum until Christ's descent into hades; the followers of Coccejus, who assert that Old Testament believers enjoyed only a paresis (a passing over) and no aphesis (full forgiveness of sins); and presentday dispensationalists, who distinguish several different covenants (Scofield mentions 7; Milligan 9), and insist on the necessity of keeping them distinct. The unity of the covenant in all dispensations is proved by the following:
a. The summary expression of the covenant is the same throughout, both in the Old and New Testament: "I will be thy God." It is the expression of the essential content of the covenant with Abraham, Gen. 17:7, of the Sinaitic covenant, Ex. 19:5; 20:1, of the covenant of the Plains of Moab, Deut. 29:13, of the Davidic covenant, II Sam. 7:14, and of the new covenant, Jer. 31:33; Heb. 8:10. This promise is really an all-comprehensive summary and contains a guarantee of the most perfect covenant blessings. Christ infers from the fact that God is called the God of Abraham, Isaac, and Jacob, that those patriarchs are in possession of eternal life, Matt. 22:32.
b. The Bible teaches that there is but a single gospel by which men can be saved. And because the gospel is nothing but the revelation of
the covenant of grace, it follows that there is also but one covenant. This gospel was already heard in the maternal promise, Gen. 3:15, was preached unto Abraham, Gal. 3:8, and may not be supplanted by any Judaistic gospel, Gal. 1:8,9.
c. Paul argues at length over against the Judaists that the way in which Abraham obtained salvation is typical for New Testament believers, no matter whether they be Jews or Gentiles, Rom. 4:9-25; Gal. 3:7-9,17,18. He speaks of Abraham as the father of believers, and clearly proves that the covenant with Abraham is still in force. It is perfectly clear from the argument of the apostle in Rom. 4 and Gal. 3 that the law has not annulled nor altered the covenant. Cf. also Heb. 6:13-18.
d. The Mediator of the covenant is the same yesterday, to-day, and forever, Heb. 13:8. In none other is there salvation, John 14:6; for neither is there any other name under heaven, that is given among men, whereby we must be saved, Acts 4:12. The seed promised to Abraham is Christ, Gal. 3:16, and those that are identified with Christ are the real heirs of the covenant, Gal. 3:16-29.
e. The way of salvation revealed in the covenant is the same. Scripture insists on the identical conditions all along, Gen. 15:6, compared with Rom. 4:11; Heb. 2:4; Acts 15:11; Gal. 3:6,7; Heb. 11:9. The promises, for the realization of which the believers hoped, were also the same, Gen. 15:6; Ps. 51:12; Matt. 13:17; John 8:56. And the sacraments, though differing in form have essentially the same signification in both dispensations, Rom. 4:11; I Cor. 5:7; Col. 2:11,12.
f. It is both conditional and unconditional. The question is repeatedly asked, whether the covenant is conditional or unconditional. This is a question that cannot be answered without careful discrimination, for the answer will depend on the point of view from which the covenant is considered.
On the one hand the covenant is unconditional. There is in the covenant of grace no condition that can be considered as meritorious. The sinner is exhorted to repent and believe, but his faith and repentance do not in any way merit the blessings of the covenant. This must be maintained in opposition to both the Roman Catholic and the Arminian position. Neither is it conditional in the sense that man is expected to perform in his own strength what the covenant requires of him. In placing him before the demands of the covenant, we must always remind him of the fact that he can obtain the necessary strength for the performance of his duty only from God. In a sense it may be said that God Himself fulfills the condition in the elect. That which may be regarded as a condition in the covenant, is for those who are chosen unto everlasting life also a promise, and therefore a gift of God. Finally, the covenant is not conditional in the sense that the reception of every separate blessing of the covenant is dependent on a condition. We may say that faith is the conditio sine qua non of justification, but the reception of faith itself in regeneration is not dependent on any condition, but only on the operation of the grace of God in Christ.
On the other hand the covenant may be called conditional. There is a sense in which the covenant is conditional. If we consider the basis of the covenant, it is clearly conditional on the suretyship of Jesus Christ. In order to introduce the covenant of grace, Christ had to, and actually did, meet the conditions originally laid down in the covenant of works, by His active and passive obedience. Again, it may be said that the covenant is conditional as far as the first conscious entrance into the covenant as a real communion of life is concerned. This entrance is contingent on faith, a faith, however, which is itself a gift of God. When we speak of faith as a condition here, we naturally refer to faith as a spiritual activity of the mind. It is only through faith that we can obtain a conscious enjoyment of the blessings of the covenant. Our experimental knowledge of the covenant life is entirely dependent on the exercise of faith. He who does not live a life of faith is, as far as his consciousness is concerned, practically outside of the covenant. If in our purview we include not only the beginning, but
also the gradual unfolding and completion of the covenant life, we may regard sanctification as a condition in addition to faith. Both are conditions, however, within the covenant.
Reformed Churches have often objected to the use of the word "condition" in connection with the covenant of grace. This was largely due to a reaction against Arminianism, which employed the word "condition" in an un-Scriptural sense, and therefore to a failure to discriminate properly.[Cf. Dick, Theol. Lect. XLVIII.] Bearing in mind what was said in the preceding, it would seem to be perfectly proper to speak of a condition in connection with the covenant of grace, for (1) the Bible clearly indicates that the entrance upon the covenant life is conditioned on faith, John 3:16,36; Acts 8:37 (not found in some MSS.); Rom. 10:9; (2) Scripture often threatens covenant children, but these threatenings apply exactly to those who ignore the condition, that is, who refuse to walk in the way of the covenant; and (3) if there were no condition, God only would be bound by the covenant, and there would be no "bond of the covenant" for man (but cf. Ezek. 20:37); and thus the covenant of grace would lose its character as a covenant, for there are two parts in all covenants.
g. The covenant may in a sense be called a testament. In view of the fact that a testament is an absolute declaration and knows of no conditions, the question is raised whether it is proper at all to apply the term "testament" to the covenant. There is but one passage in the New Testament where it seems to be justifiable to render the word diatheke by "testament," namely, Heb. 9:16,17. There Christ is represented as the testator, in whose death the covenant of grace, considered as a testament, becomes effective. There was a testamentary disposal of the blessings of the covenant, and this came into force through the death of Christ. This is the only passage in which the covenant is explicitly referred to as a testament. But the idea that believers receive the spiritual blessings of the covenant in a testamentary way is implied in several passages of Scripture, though the implied representation is slightly different from that in Heb.
9:16,17. It is God rather than Christ who is testator. In both the Old and the New Testament, but especially in the latter, believers are represented as children of God, legally by adoption, and ethically by the new birth, John 1:12; Rom. 8:15,16; Gal. 4:4-6; I John 3:1-3,9. Now the ideas of heirship and inheritance are naturally associated with that of sonship, and therefore it is no wonder that they are frequently found in Scripture. Paul says: "And if children, then heirs," Rom. 8:17; cf. also Rom. 4:14; Gal. 3:29; 4:1,7; Tit. 3:7; Heb. 6:17; 11:7; Jas. 2:5. In view of these passages there is no doubt that the covenant and the covenant blessings are represented in Scripture as an inheritance. But this representation is again based on the idea of a testament, with this difference, however, that the confirmation of the covenant does not imply the death of the testator. Believers are heirs of God (who cannot die) and joint-heirs with Christ, Rom. 8:17. It is perfectly evident that for the sinner the covenant has a testamentary side and can be regarded as an inheritance; but now the question arises, whether it can also assume this character for Christ. An affirmative answer would seem to be required in view of the fact that we are called co-heirs with Christ. Is He then also an heir? This question may be answered in the affirmative in view of the statement found in Luke 22:29. The inheritance referred to here is the mediatorial glory of Christ, which He received as an inheritance from the Father, and which He, in turn, communicates as an inheritance to all those that are His. But though there is undoubtedly a testamentary side to the covenant, this is but one side of the matter, and does not preclude the idea that the covenant is really a covenant. It can be called a testament, because (1) it is as a whole a gift from God; (2) the New Testament dispensation of it was ushered in by the death of Christ; (3) it is firm and inviolable; and (4) in it God Himself gives what He demands of man. Yet this should not be interpreted to mean that there are no two sides to the covenant, and that it is therefore absolutely monopleuric. However unequal the parties in themselves may be, God condescends to come down to the level of man and by His grace enables him to act as the second party in the covenant. A monopleuric covenant in the absolute sense of the word is really a contradictio in adjecto. At the same time those
theologians who stress the monopleuric character of the covenant did this to emphasize an important truth, namely, that God and man do not meet each other half way in the covenant, but that God comes down to man and graciously establishes His covenant with him, freely giving all that He demands, and that man is really the only one that profits by the covenant. It is essential, however, that the dipleuric character of the covenant be maintained, because man really appears in it as meeting the demands of the covenant in faith and conversion, though it be only as God works in him both to will and to do, according to His good pleasure.
E. THE RELATION OF CHRIST TO THE
COVENANT OF GRACE.
Christ is represented in Scripture as the Mediator of the covenant. The Greek word mesites is not found in classical Greek, but does occur in Philo and in later Greek authors. In the Septuagint it is found but once, Job 9:33. The English word "Mediator," as well as the Holland "Middelaar" and the German "Mittler," might lead us to think that it (mesites) simply designates one who arbitrates between two parties, an intermediary in the general sense of the word. It should be borne in mind, however, that the Scriptural idea is far more profound. Christ is Mediator in more than one sense. He intervenes between God and man, not merely to sue for peace and to persuade to it, but as armed with plenipotentiary power, to do all that is necessary to establish peace. The use of the word mesites in the New Testament justifies our speaking of a twofold Mediatorship of Christ, namely, that of surety and that of access (Gr. prosagoge, Rom. 5:2). In most of the passages in which the word is found in the New Testament, it is equal to egguos, and therefore points to Christ as one who, by taking upon Himself the guilt of sinners, terminated their penal relation to the law and restored them to the right legal relationship to God. This is the meaning of the word in Heb. 8:6; 9:15, and 12:24. In Heb. 7:22 the term egguos itself is applied to
Christ. There is one passage, however, in which the word mesites has a meaning that is more in accord with the ordinary sense of the word "mediator," as one who is called in to arbitrate between two parties and to reconcile them, namely, I Tim. 2:5. Here Christ is represented as Mediator in the sense that, on the basis of His sacrifice, He brings God and man together. The work of Christ, as indicated by the word mesites, is twofold. He labors in things pertaining to God and in things pertaining to man, in the objective legal sphere, and in the subjective moral sphere. In the former He propitiates the just displeasure of God by expiating the guilt of sin, makes intercession for those whom the Father has given Him, and actually makes their persons and services acceptable to God. And in the latter He reveals to men the truth concerning God and their relation to Him with the conditions of acceptable service, persuades and enables them to receive the truth, and directs and sustains them in all circumstances of life, so as to perfect their deliverance. In doing this work He employs the ministry of men, II Cor. 5:20.
IV. The Dual Aspect of the
Covenant
In speaking of the contracting parties in the covenant of grace it was already intimated that the covenant may be considered from two different points of view. There are two different aspects of the covenant, and now the question arises, In what relation do these two stand to each other? This question has been answered in different ways.
A. AN EXTERNAL AND AN INTERNAL
COVENANT.
Some have distinguished between an external and an internal covenant. The external covenant was conceived as one in which a person's status depends entirely on the performance of certain external religious duties. His position is entirely correct, if he does what is required of him, somewhat in the Roman Catholic sense. Among Israel this covenant assumed a national form. Perhaps no one worked out the doctrine of an external covenant with greater consistency than Thomas Blake. The dividing line between the external and the internal covenant was not always represented in the same way. Some connected baptism with the external, and confession of faith and the Lord's Supper, with the internal covenant; others thought of baptism and confession as belonging to the external covenant, and of the Lord's Supper as the sacrament of the internal covenant. But the trouble is that this whole representation results in a dualism in the conception of the covenant that is not warranted by Scripture; it yields an external covenant that is not interpenetrated by the internal. The impression is created that there is a covenant in which man can assume an entirely correct position without saving faith; but the Bible knows of no such covenant. There
are, indeed, external privileges and blessings of the covenant, and there are persons who enjoy these only; but such cases are abnormalities that cannot be systematized. The distinction between an external and an internal covenant does not hold.
This view must not be confused with another and related view, namely, that there is an external and an internal aspect of the covenant of grace (Mastricht and others). According to this some accept their covenant responsibilities in a truly spiritual way, from the heart, while others accept them only by an external profession with the mouth, and therefore are only apparently in the covenant. Mastricht refers to Judas Iscariot, Simon the sorcerer, those who have temporal faith, and others. But the trouble is that, according to this view, the non-elect and non-regenerate are merely external appendages to the covenant, and are simply regarded as children of the covenant by us because of our short-sightedness, but are no covenant children at all in the sight of God. They are not really in the covenant, and therefore cannot really become covenant breakers either. It offers no solution of the problem in what sense the nonelect and non-regenerate, who are members of the visible Church, are children of the covenant also in the sight of God, and can therefore become covenant breakers.
B. THE ESSENCE AND THE ADMINISTRATION OF THE COVENANT.
Others, as for instance, Olevianus and Turretin, distinguish between the essence and the administration of the covenant. According to Turretin the former corresponds to the internal calling and the invisible Church formed by means of this calling; and the latter, to the external calling and the visible Church, as consisting of those who are called externally by the Word. The administration of the covenant consists only in the offer of salvation in the preaching of the Word, and in the other external privileges in which all share who have a place in the Church, including many non-elect. The essence of
the covenant, however, also includes the spiritual reception of all the blessings of the covenant, the life in union with Christ, and therefore extends to the elect only. This distinction certainly contains an element of truth, but is not altogether logical and clear. While essence and form would constitute an antithesis, essence and administration do not. They may refer to the invisible and the visible Church, as Turretin seems to intend, or to the final end or realization and the announcement of the covenant, as Olevianus understands the distinction. But if the former is meant, it would be better to speak of essence and revelation; and if the latter is intended, it would be preferable to speak of the aim and the means of its realization. Here, too, the question remains unanswered, whether and in how far the non-elect are covenant children also in the sight of God.
C. A CONDITIONAL AND AN ABSOLUTE
COVENANT.
Still others, as for instance, Koelman, speak of a conditional and an absolute covenant. Koelman emphasizes the fact that, when an external and an internal covenant are distinguished, only a single covenant is meant, and the terms "external" and "internal" simply serve to stress the fact that all are not in the covenant in exactly the same way. Some are in it merely by an external confession, to the enjoyment of external privileges, and others by a hearty acceptance of it, to the enjoyment of the blessings of salvation. Likewise, he wishes it to be clearly understood that, when he says that some are in the covenant externally and conditionally, he does not mean to assert that they are not really in the covenant, but only that they cannot obtain the promised blessings of the covenant, except by complying with the condition of the covenant. This representation, too, undoubtedly contains an element of truth, but in Koelman it is linked up in such a way with the notion of an external and an internal covenant, that he comes dangerously near to the error of accepting two covenants, especially when he claims that during the New
Testament dispensation God incorporates whole nations and kingdoms in the covenant.
D. THE COVENANT AS A PURELY LEGAL RELATIONSHIP AND AS A COMMUNION
OF LIFE.
Reformed theologians, such as Kuyper, Bavinck, and Honig, speak of two sides of the covenant, the one external and the other internal. Dr. Vos uses terms that are more specific, when he distinguishes between the covenant as a purely legal relationship and the covenant as a communion of life. There is clearly a legal and a moral side to the covenant. The covenant may be regarded as an agreement between two parties, with mutual conditions and stipulations, and therefore as something in the legal sphere. The covenant in that sense may exist even when nothing is done to realize its purpose, namely the condition to which it points and for which it calls as the real ideal. The parties that live under this agreement are in the covenant, since they are subject to the mutual stipulations agreed upon. In the legal sphere everything is considered and regulated in a purely objective way. The determining factor in that sphere is simply the relation which has been established, and not the attitude which one assumes to that relation. The relation exists independently of one's inclination or disinclination, one's likes and dislikes, in connection with it. It would seem to be in the light of this distinction that the question should be answered, Who are in the covenant of grace? If the question is asked with the legal relationship, and that only, in mind, and really amounts to the query, Who are in duty bound to live in the covenant, and of whom may it be expected that they will do this? —the answer is, believers and their children. But if the question is asked with a view to the covenant as a communion of life, and assumes the quite different form, In whom does this legal relationship issue in a living communion with Christ? — the answer
can only be, only in the regenerate, who are endowed with the principle of faith, that is, in the elect.
This distinction is warranted by Scripture. It is hardly necessary to cite passages proving that the covenant is an objective compact in the legal sphere, for it is perfectly evident that we have such a compact wherever two parties agree as in the presence of God to perform certain things affecting their mutual relation, or one party promises to bestow certain benefits on the other, provided the latter fulfills the conditions that are laid down. That the covenant of grace is such a compact is abundantly evident from Scripture. There is the condition of faith, Gen. 15:6, compared with Rom. 4:3 ff., 20 ff.; Hab. 2:4; Gal. 3:14-28; Heb. 11; and there is also the promise of spiritual and eternal blessings, Gen. 17:7; 12:3; Isa. 43:25; Ezek. 36:27; Rom. 4:5 ff.; Gal. 3:14,18. But it is also clear that the covenant in its full realization is something more than that, namely, a communion of life. This may be already symbolically expressed in the act of passing between the parts of the animals slain at the establishment of the covenant with Abraham, Gen. 15:9-17. Moreover, it is indicated in such passages as Ps. 25:14; Ps. 89:33,34; 103:17,18; Jer. 31:33,34 (Heb. 8:10-12); Ezek. 36:25-28; II Cor. 6:16; Rev. 21:2,3.
Now the question arises as to the relation between the sinner's being under the "bond of the covenant" as a legal relationship and his living in the communion of the covenant. The two cannot be conceived of as existing alongside of each other without some inner connection, but must be regarded as being most intimately related to each other, in order to avoid all dualism. When one takes the covenant relation upon himself voluntarily, the two must naturally go together; if they do not, a false relation ensues. But in the case of those who are born in the covenant the question is more difficult. Is the one then possible without the other? Is the covenant in that case a bare legal relationship, in which that which ought to be — but is not — takes the place of the glorious realities for which the covenant stands? Is there any reasonable ground to expect that the covenant relation will issue in a living communion; that for the sinner, who is
of himself unable to believe, the covenant will actually become a living reality? In answer to this question it may be said that God undoubtedly desires that the covenant relationship shall issue in a covenant life. And He Himself guarantees by His promises pertaining to the seed of believers that this will take place, not in the case of every individual, but in the seed of the covenant collectively. On the basis of the promise of God we may believe that, under a faithful administration of the covenant, the covenant relation will, as a rule, be fully realized in a covenant life.
E. MEMBERSHIP IN THE COVENANT AS
A LEGAL RELATIONSHIP.
In discussing membership in the covenant as a legal relationship, it should be borne in mind that the covenant in this sense is not merely a system of demands and promises, demands that ought to be met, and promises that ought to be realized; but that it also includes a reasonable expectation that the external legal relationship will carry with it the glorious reality of a life in intimate communion with the covenant God. This is the only way in which the idea of the covenant is fully realized.
1. ADULTS IN THE COVENANT. Adults can only enter this covenant voluntarily by faith and confession. From this it follows that in their case, unless their confession be false, entrance into the covenant as a legal relationship and into the covenant as a communion of life coincide. They not merely take upon themselves the performance of certain external duties; nor do they merely promise in addition to this, that they will exercise saving faith in the future; but they confess that they accept the covenant with a living faith, and that it is their desire and intention to continue in this faith. They enter upon the full covenant life at once therefore, and this is the only way in which they can enter the covenant. This truth is implicitly or explicitly denied by all those who connect the confession of faith with a merely external covenant.
2. CHILDREN OF BELIEVERS IN THE COVENANT. With respect to the children of believers, who enter the covenant by birth, the situation is, of course, somewhat different. Experience teaches that, though by birth they enter the covenant as a legal relationship, this does not necessarily mean that they are also at once in the covenant as a communion of life. It does not even mean that the covenant relation will ever come to its full realization in their lives. Yet even in their case there must be a reasonable assurance that the covenant is not or will not remain a mere legal relationship, with external duties and privileges, pointing to that which ought to be, but is also or will in time become a living reality. This assurance is based on the promise of God, which is absolutely reliable, that He will work in the hearts of the covenant youth with His saving grace and transform them into living members of the covenant. The covenant is more than the mere offer of salvation, more even than the offer of salvation plus the promise to believe the gospel. It also carries with it the assurance, based on the promises of God, who works in the children of the covenant "when, where, and how He pleaseth," that saving faith will be wrought in their hearts. As long as the children of the covenant do not reveal the contrary, we shall have to proceed on the assumption that they are in possession of the covenant life. Naturally, the course of events may prove that this life is not yet present; it may even prove that it is never realized in their lives. The promises of God are given to the seed of believers collectively, and not individually. God's promise to continue His covenant and to bring it to full realization in the children of believers, does not mean that He will endow every last one of them with saving faith. And if some of them continue in unbelief, we shall have to bear in mind what Paul says in Rom. 9:6-8. They are not all Israel who are of Israel; the children of believers are not all children of promise. Hence it is necessary to remind even children of the covenant constantly of the necessity of regeneration and conversion. The mere fact that one is in the covenant does not carry with it the assurance of salvation. When the children of believers grow up and come to years of discretion, it is, of course, incumbent on them to accept their covenant responsibilities voluntarily by a true confession of faith.
Failure to do this is, strictly speaking, a denial of their covenant relationship. It may be said therefore that the legal relationship in which the children of believers stand, precedes the covenant as a communion of life and is a means to its realization. But in emphasizing the significance of the covenant as a means to an end, we should not stress exclusively, nor even primarily, the demands of God and the resulting duty of man, but especially the promise of the effectual operation of the grace of God in the hearts of covenant children. If we stress the covenant responsibilities only or excessively, and fail to give due prominence to the fact that in the covenant God gives whatsoever He demands of us, in other words, that His promises cover all His requirements, we are in danger of falling into the snare of Arminianism.
3. UNREGENERATE IN THE COVENANT. From the preceding it follows that even unregenerate and unconverted persons may be in the covenant. Ishmael and Esau were originally in the covenant, the wicked sons of Eli were covenant children, and the great majority of the Jews in the days of Jesus and the apostles belonged to the covenant people and shared in the covenant promises, though they did not follow the faith of their father Abraham. Hence the question arises, in what sense such persons may be regarded as being in the covenant. Dr. Kuyper says that they are not essential participants of the covenant, though they are really in it; and Dr. Bavinck says that they are in foedere (in the covenant), but not de foedere (of the covenant). The following may be said regarding their position in the covenant:
a. They are in the covenant as far as their responsibility is concerned. Because they stand in the legal covenant relationship to God, they are in duty bound to repent and believe. If they do not turn to God and accept Christ by faith, when they come to years of discretion, they will be judged as breakers of the covenant. The special relationship in which they are placed to God, therefore, means added responsibility.
b. They are in the covenant in the sense that they may lay claim to the promises which God gave when He established His covenant with believers and their seed. Paul even says of his wicked kinsmen, "whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises," Rom. 9:4. As a rule God gathers the number of His elect out of those who stand in this covenant relationship.
c. They are in the covenant in the sense that they are subject to the ministrations of the covenant. They are constantly admonished and exhorted to live according to the requirements of the covenant. The Church treats them as covenant children, offers them the seals of the covenant, and exhorts them to a proper use of these. They are the guests who are first called to the supper, the children of the kingdom, to whom the Word must be preached first of all, Matt. 8:12; Luke 14:16-24; Acts 13:46.
d. They are in the covenant also as far as the common covenant blessings are concerned. Though they do not experience the regenerating influence of the Holy Spirit, yet they are subject to certain special operations and influences of the Holy Spirit. The Spirit strives with them in a special manner, convicts them of sin, enlightens them in a measure, and enriches them with the blessings of common grace, Gen. 6:3; Matt. 13:18-22; Heb. 6:4-6.
It should be noted that, while the covenant is an eternal and inviolable covenant, which God never nullifies, it is possible for those who are in the covenant to break it. If one who stands in the legal covenant relationship does not enter upon the covenant life, he is nevertheless regarded as a member of the covenant. His failure to meet the requirements of the covenant involves guilt and constitutes him a covenant breaker, Jer. 31:32; Ezek. 44:7. This explains how there may be, not merely a temporary, but a final breaking of the covenant, though there is no falling away of the saints.
V. The Different Dispensations of
the Covenant
A. THE PROPER CONCEPTION OF THE
DIFFERENT DISPENSATIONS.
The question arises, whether we ought to distinguish two or three, or with the modern Dispensationalists, seven or even more dispensations.
1. THE DISPENSATIONAL VIEW. According to Scofield "a dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God."[Scofield Bible, p. 5.] In further explanation of this he says on page 20 of his pamphlet on Rightly Dividing the Word of Truth: "Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment, — marking his failure." Every dispensation has a character of its own, and is so distinct that it cannot be commingled with any of the others. Seven such dispensations are usually distinguished, namely, the dispensation of innocency, of conscience, of human government, of promise, of the law, of grace, and of the kingdom. In answer to the question, whether God is then so fickle-minded that He must change His will as regards man seven times, Frank E. Gaebelein replies: "It is not God who has vacillated. Though there are seven dispensations, they are all one in principle, being throughout based upon the single test of obedience. And had man been found able to keep the conditions laid down by the first dispensation, the other six would have been unnecessary. But man failed. Yet, instead of casting off His guilty creature, God was moved with compassion, and gave him a fresh trial under new conditions. Thus each dispensation ends with failure, and each dispensation shows forth God's mercy."[Exploring the Bible, p.
95.] There are serious objections to this view. (a) The word "dispensation" (oikonomia), which is a Scriptural term (cf. Luke 16:2-4; I Cor. 9:17; Eph. 1:10; 3:2.9; Col. 1:25; I Tim. 1:4) is here used in an un-Scriptural sense. It denotes a stewardship, an arrangement, or an administration, but never a testing time or a time of probation. (b) The distinctions are clearly quite arbitrary. This is evident already from the fact that dispensationalists themselves sometimes speak of them as overlapping. The second dispensation is called the dispensation of conscience, but according to Paul conscience was still the monitor of the Gentiles in his day, Rom. 2:14,15. The third is known as the dispensation of human government, but the specific command in it which was disobeyed and therefore rendered man liable to judgment, was not the command to rule the world for God — of which there is no trace—, but the command to replenish the earth. The fourth is designated the dispensation of promise and is supposed to terminate with the giving of the law, but Paul says that the law did not disannul the promise, and that this was still in effect in his own day, Rom. 4:13-17; Gal. 3:15-29. The so-called dispensation of the law is replete with glorious promises, and the so-called dispensation of grace did not abrogate the the law as a rule of life. Grace offers escape from the law only as a condition of salvation — as it is in the covenant of works —, from the curse of the law, and from the law as an extraneous power. (c) According to the usual representation of this theory man is on probation right along. He failed in the first test and thus missed the reward of eternal life, but God was compassionate and in mercy gave him a new trial. Repeated failures led to repeated manifestations of the mercy of God in the introduction of new trials, which, however, kept man on probation all the time. This is not equivalent to saying that God in justice holds the natural man to the condition of the covenant of works — which is perfectly true — but that God in mercy and compassion — and therefore seemingly to save — gives man one chance after another to meet the ever varying conditions, and thus to obtain eternal life by rendering obedience to God. This representation is contrary to Scripture, which does not represent fallen man as still on probation, but as an utter failure, totally unable to render obedience to God, and
absolutely dependent on the grace of God for salvation. Bullinger, himself a dispensationalist, though of a somewhat different type, is right when he says: "Man was then (in the first dispensation) what is called 'under probation.' This marks off that Administration sharply and absolutely; for man is not now under probation. To suppose that he is so, is a popular fallacy which strikes at the root of the doctrines of grace. Man has been tried and tested, and has proved to be a ruin."[How to Enjoy the Bible, p. 65.] (d) This theory is also divisive in tendency, dismembering the organism of Scripture with disastrous results. Those parts of Scripture that belong to any one of the dispensations are addressed to, and have normative significance for, the people of that dispensation, and for no one else. This means in the words of Charles C. Cook "that in the Old Testament there is not one sentence that applies to the Christian as a Rule of Faith and Practice — not a single command that is binding on him, as there is not a single promise there given him at first hand, except what is included in the broad flow of the Plan of Redemption as there taught in symbol and prophecy."[God's Book Speaking For Itself, p. 31.] This does not mean that we can derive no lessons from the Old Testament. The Bible is divided into two books, the Book of the Kingdom, comprising the Old Testament and part of the New, addressed to Israel; and the Book of the Church, consisting of the remainder of the New Testament, and addressed to us. Since the dispensations do not intermingle, it follows that in the dispensation of the law there is no revelation of the grace of God, and in the dispensation of grace there is no revelation of the law as binding on the New Testament people of God. If space permitted, it would not be difficult to prove that this is an entirely untenable position.
2. THE THEORY OF THREE DISPENSATIONS. Irenæus spoke of three covenants, the first characterized by the law written in the heart, the second, by the law as an external commandment given at Sinai, and the third, by the law restored to the heart through the operation of the Holy Spirit; and thus suggests the idea of three dispensations. Coccejus distinguished three dispensations of the covenant of grace, the first ante legem, the second sub lege, and the
third post legem. He made a sharp distinction, therefore, between the administration of the covenant before and after Moses. Now it is undoubtedly true that there is considerable difference between the administration of the covenant before and after the giving of the law, but the similarity is greater than the difference, so that we are not justified in co-ordinating the work of Moses with that of Christ as a dividing-line in the administration of the covenant. The following points of difference may be noted:
a. In the manifestation of the gracious character of the covenant. In the patriarchal period the gracious character of the covenant stood out more prominently than in the later period. The promise was more in the foreground, Rom. 4:13; Gal. 3:18. Yet even this should not be stressed unduly, as if there were no legal burdens, both moral and ceremonial, before the time of Moses, and no gracious promises during the period of the law. The substance of the law was in force before Moses, and sacrifices were already required. And gracious promises are found in great abundance in the post-Mosaic writings. The only real point of difference is this: because the law constituted for Israel an explicit reminder of the demands of the covenant of works, there was a greater danger of mistaking the way of the law for the way of salvation. And the history of Israel teaches us that it did not escape the danger.
b. In the emphasis on the spiritual character of the blessings. The spiritual character of the blessings of the covenant stands out more clearly in the patriarchial period. Abraham, Isaac, and Jacob were mere sojourners in the land of promise, dwelling there as strangers and pilgrims. The temporal promise of the covenant was not yet fulfilled. Hence there was less danger of fixing the mind too exclusively on the material blessings, as the Jews did later on. The early patriarchs had a clearer understanding of the symbolical significance of those temporal possessions, and looked for a heavenly city, Gal. 4:25,26; Heb. 11:9,10.
c. In the understanding of the universal destination of the covenant. The universal destination of the covenant was more clearly evident in the patriarchal period. Abraham was told that in his seed all the nations of the world would be blessed, Gen. 22:18; Rom. 4:13-77; Gal. 3:8. The Jews gradually lost sight of this important fact, and proceeded on the assumption that the blessings of the covenant were to be restricted to the Jewish nation. The later prophets, however, stressed the universality of the promises, and thus revived the consciousness of the world-wide significance of the covenant.
But while these differences existed, there were several important points in which the preand post-Mosaic periods agreed, and in which they together differed from the Christian dispensation. While their difference from each other is simply one of degree, their common difference from the New Testament dispensation is one of contrast. As over against the Christian dispensation, the two Old Testament periods agree:
a. In the representation of the Mediator as a seed that was still future. The whole Old Testament points forward to the coming Messiah. This forward look characterizes the protevangel, the promise given to the patriarchs, the whole Mosaic ritual, and the central messages of the prophets.
b. In prefiguring the coming Redeemer in ceremonies and types. It is perfectly true that these increased after the giving of the law, but they were present long before that time. Sacrifices were offered as early as the days of Cain and Abel, and also had a piacular character, pointing forward to the great sacrifice of Jesus Christ. Those who served as priests foreshadowed the coming of the great High Priest. In distinction from the Old Testament, the New is commemorative rather than prefigurative.
c. In prefiguring the vicissitudes of those who were destined to share in the spiritual realities of the covenant in the earthly career of those groups which stood in covenant relationship with God. The
pilgrimage of the patriarchs in the Holy Land, the servitude in Egypt, the entrance into Canaan, all pointed forward to higher spiritual things. In the New Testament all these types reach their fulfilment and therefore cease.
On the basis of all that has been said it is preferable to follow the traditional lines by distinguishing just two dispensations or administrations, namely, that of the Old, and that of the New Testament; and to subdivide the former into several periods or stages in the revelation of the covenant of grace.
B. THE OLD TESTAMENT
DISPENSATION.
1. THE FIRST REVELATION OF THE COVENANT. The first revelation of the covenant is found in the protevangel, Gen. 3:15. Some deny that this has any reference to the covenant; and it certainly does not refer to any formal establishment of a covenant. The revelation of such an establishment could only follow after the covenant idea had been developed in history. At the same time Gen. 3:15 certainly contains a revelation of the essence of the covenant. The following points should be noted:
a. By putting enmity between the serpent and the woman God establishes a relation, as He always does in making a covenant. The fall brought man in league with Satan, but God breaks that newly formed alliance by turning man's friendship with Satan into enmity and re-establishing man in friendship with Himself; and this is the covenant idea. This rehabilitation of man included the promise of sanctifying grace, for it was only by such grace that man's friendship with Satan could be turned into enmity. God Himself had to reverse the condition by regenerating grace. In all probability He at once wrought the grace of the covenant in the hearts of our first parents. And when God by His saving power generates enmity to Satan in the heart of man, this implies that He chooses the side of man, that He
becomes man's confederate in the struggle with Satan, and thus virtually establishes an offensive and defensive covenant.
b. This relationship between God and man on the one side and Satan on the other side, is not limited to the individuals, but extends to their seed. The covenant is organic in its operation and includes the generations. This is an essential element in the covenant idea. There will not only be a seed of man. but also a seed of the serpent, that is, of the devil, and there will be a prolonged struggle between the two, in which the seed of man will be victorious.
c. The struggle, then, will not be indecisive. Though the heel of the woman's seed will be bruised, the head of the serpent will be crushed. It can only bite the heel, and by doing this endangers its very head. There will be suffering on the part of the seed of the woman, but the deadly sting of the serpent will terminate in its own death. The death of Christ, who is in a preeminent sense the seed of the woman, will mean the defeat of Satan. The prophecy of redemption is still impersonal in the protevangel, but it is nevertheless a Messianic prophecy. In the last analysis the seed of the woman is Christ, who assumes human nature, and, being put to death on the cross, gains the decisive victory over Satan. It goes without saying that our first parents did not understand all this.
2. THE COVENANT WITH NOAH. The covenant with Noah is evidently of a very general nature: God promises that He will not again destroy all flesh by the waters of a flood, and that the regular succession of seed time and harvest, cold and heat, winter and summer, day and night will continue. The forces of nature are bridled, the powers of evil are put under greater restraint, and man is protected against the violence of both man and beast. It is a covenant conferring only natural blessings, and is therefore often called the covenant of nature or of common grace. There is no objection to this terminology, provided it does not convey the impression that this covenant is dissociated altogether from the covenant of grace. Though the two differ, they are also most intimately connected.