I. The Covenant of Grace.
A. Covenants as such.
1. A covenant is:
a. Literally–a coming together.
b. Hebrew word means: a cutting–referring to the practice of dividing and walking between the pieces of animals which had been divided in half.
2. The various covenants:
a. Often is mentioned the “Counsel of Peace” or, Covenant of Redemption.
1) This idea is derived from Zech. 6:13.
2) Represents the agreement between the triune God and the Son to deliver God’s elect through the way of the cross.
b. Covenant of friendship between Adam and God before the fall.
1) Some Reformed groups would rather speak of the “Covenant of Works.”
2) God established a relationship in which Adam could serve as friend-servant.
c. Now, in the recovery of man, we speak of the Covenant of Grace.
B. The Covenant of Grace:
1. Its relationship to grace.
a. Grace is the loveliness or beauty of God Himself.
b. This beauty of His perfections He is pleased to reveal in creation–particularly in the creation of man.
c. That grace now is the unmerited beauty or favor which God works in us through His Son Jesus Christ.
2. The covenant is one of such grace:
a. The covenant is established by grace.
1) It exists only because of the favor or beauty of our God.
2) And established with those who do not at all deserve that favor.
b. The covenant serves to reveal the greatness of God’s grace.
1) The covenant does not exist simply for the sake of man.
2) But to manifest the perfections of God–which this covenant does.
c. That covenant we enjoy by the grace of God in us.
II. The establishment of the Covenant of Grace:
A. Man’s situation after the fall:
1. Historically:
a. Man had “thrown himself into temporal and eternal death.”
1) That is: he is separated from the favor of God.
2) Thus also he is wholly miserable in all that he does.
b. That can be seen in the account of the fall and subsequent events.
1) Adam fled from God and sought to hide.
2) And seeks to place the blame of his sin upon another.
2. Such an one:
a. Has no right to the communion of fellowship in a Covenant with God.
b. Nor can he on his part fulfill any conditions to establish a covenant.
B. But God revealed His purpose in the establishment of a Covenant through Christ.
1. The “mother-promise” of Genesis 3:15 sets forth God’s Covenant.
2. For:
a. There will be two seeds: of the woman and of the serpent.
b. There will be battle–in which the seed of the woman is victorious.
c. Points to the victory of Christ for His Church and their final glorification in Him. III. The beauty of this covenant:
A. It is unilateral.
1. It has “two parts” but not “two parties.” (cf. Baptism form).
2. God Himself establishes and realizes it–thus restoring “fallen man.”
B. It reveals the greatness of God’s love, wisdom, and goodness.
Worksheet
A. Supplementary reading:
1. Seripture: Genesis 3; Genesis 15.
2. Canons of Dordt, Head III-IV:15, 16.
3. Heidelberg Catechism, L.D. IV.
4. Westminster Catechism: questions 30-35.
B. Proof-text: (establishment of the Covenant) Genesis 17:7 “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.”
C. Questions for study and consideration:
1. What is the difference between “parts” and “parties” in the Covenant?
2. Trace the development of the covenant of grace in the Old Testament.
3. What do dispensationalists say concerning the covenant(s) of God?
4. In what way does the restoration of His fallen people show the wisdom and goodness of God?
5. What is the difference between the covenant of grace and that with Adam before the fall?
6. Does the covenant of grace continue also in heaven after the day of judgment?
7. What practical significance does God’s covenant of grace have for the Christian?