TITLE PAGE. Introduction to Covenant Theology. Rev. Julian Michael Zugg LLB (Hons) Barrister, M.div. Belize Presbyterian Theological Seminary

Transcription

1 1 1 TITLE PAGE Introduction to Covenant Theology Rev. Julian Michael Zugg LLB (Hons) Barrister, M.div Belize Presbyterian Theological Seminary P.O. Box 145, 12 St Matthew s Street, Belize City, Belize CONTACT DETAILS: Jzugg@mac.com Zugg.org Tel Belize Tel US

2 2 2 OUTLINE PREFACE INTRODUCTION LESSON ONE. Introductory Concepts LESSON TWO. The Structure of the Covenants LESSON THREE. Adam: the Covenants of Works and Grace LESSON FOUR. God s Covenants with Noah & Abraham LESSON FIVE. Moses: Israel and the Law LESSON SIX. David: Covenant with the King LESSON SEVEN. Christ: Fulfillment & New Creation LESSON EIGHT. The Sign and Seal of the Covenants CONCLUSION BIBLIOGRAPHY

3 3 3 INSTRUCTOR S MANUAL PREFACE About 2 years after I had become a Christian I began to ask the question, How does the Bible fit together? What is its internal structure? In answer, I was given a book by O. Palmer Robertson entitled The Christ of the Covenants. This book opened my eyes to the nature and structure of the covenants of Scripture and the Bible itself. I have been reflecting upon the covenants of God for the past 20 years. I thank God for the opportunity to write this course. I hope it will be useful.

4 4 4 INTRODUCTION The purpose of this course is for students to understand the Scriptures, to understand the blessing that God has prepared for all those in Christ, and to help them rightly divide the Word of Truth. Covenant Theology is the most fundamental course that can be studied in any Bible curriculum. This is a Masters level course. COURSE CONTENT The course is divided into eight chapters. The first two lessons lay the foundation for Covenant Theology by giving a short introduction to the covenants and showing how they fit together. The subsequent lessons develop each of the covenants in more detail. COURSE MATERIALS The course reading is the book The Christ of the Covenants by O. Palmer Robertson (Presbyterian & Reformed Publishing). I have also included web addresses for audio lectures that Dr. Robertson gave on this topic. COURSE OBJECTIVES The course is designed to encourage students to study together, to interact both with themselves and the professor, to discuss, to debate, and to gain a deeper understanding of the material. As teachers, it is my prayer that students will desire to communicate this information and skill sets to their congregations. STRUCTURE OF THE COURSE This course has been organized into eight consecutive modules. The modules should be studied in order. The first two modules lay the foundation; the other modules then build upon the foundation, adding greater depth. The principle content is found in the lectures, but this should be supplemented with the required reading.

5 5 5 COURSE REQUIREMENTS Students will attend 16 hours of class time. Students will do 16 hours of extra reading outside of class. Students will undertake a special project. There will be three mini-exams for weeks 2, 3, and 4. An essay will be required in week 5. COURSE EVALUATION Student Participation (15%): One point may be given for each class hour attended. Student Homework (15%): Two points may be given for each homework assignment for the 8 lessons. Homework involves answering all the questions at the end of each lesson. If all homework assignments are completed, an extra point is awarded at the end of the course. Student Readings (20%): Bachelor level students are to read Covenants by Robertson. Master level students are to read The Christ of the Covenants by Robertson. Student Special Project (25%): Students will exegete Galations 3:1-4:6 identifying and explaining the principle Covenants. Papers for Bachelor level students will be 5-8 pages. Papers for Master level students will be pages. The course work is due in week 8. Student Exam (25%): The student will demonstrate his/her understanding of the main concepts and content of the course materials. There will be one exam per week for lessons 2-7. Each exam will be a selection of five questions taken from the questions at the end of the lesson. BENEFITS OF THIS COURSE The course will lay a foundation in biblical theology. It will show how God deals with men and it will lay a foundation for biblical theology.

6 6 6 Lesson One. Introductory Concepts This introduction stresses the importance of Covenant Theology. In it we will give a definition of the covenant and we will introduce the three leading scriptural covenants. 1. Importance: Why Study Covenants? We begin with the question: Why study Covenant Theology? What is so important about Covenant Theology that it demands its own course? First, Jesus understood and explained His own death as a covenant. In the upper room discourse at the time of the Passover, when Jesus initiates the Lord s Supper, He states, This cup is the new covenant in My blood, which is shed for you (Luke 22:20). Paul also quotes these words of Jesus in 1 Corinthians 11: This tells us that the life, death, and resurrection of Christ the central part of our faith is covenantal. These quotes show the connection between the Passover and the Lord Supper. Covenants also explain circumcision and baptism, which are signs of the covenant. Second, the covenant structures the way that the whole Bible is written. 1 A central concept is the distinction between the covenant with Adam, the old man, and the old creation, and the covenant with Christ, the new man, and the new creation (1 Cor. 15; Rom. 5:12-19). The book of Hebrews exploits the difference between the Old and New Covenant (Heb. 8:7-13; cp. Jer. 31:31-34). The covenant with Adam in Genesis 3:15 controls the rest of the structure of Scripture. The covenants are the foundational structure of the Scriptures; our understanding of these covenants will influence how we interpret various Scriptures. Third, as will see, the only way that God deals with man is through covenants. God never deals with man apart from a covenant. God lays down the terms of these covenants, and both God and man must abide by these terms. In oder to understan how we relate to God, we must understand the covenant. 2. Biblical Words for the Covenant. The word covenant is used a total of 313 times in the Scriptures. This shows it is a fundamental concept. It is used 24 times in Genesis alone. Genesis, the book of beginnings, is founded upon covenants. In this section we will look at the Hebrew and Greek words used for covenant in the Bible, since these point us to the original meaning 1 Robertson, TCofC, p Julian Zugg 5/3/10 4:45 PM Formatted: Font:Times New Roman, 10 pt

7 2.1. Hebrew Old Testament 7 7 In Hebrew, berith means to cut or bind. 2 This word is used in Genesis 1:1. In creation God cuts the heavens and the earth. The idea of cutting or separation to cut a covenant occurs with Abraham in Genesis 15 and 17. In these cases, God enters into a covenant with Abraham by the cutting of the animals (Gen. 15). In Genesis 17, the binding sign of the covenant between Abraham and God is the cutting away of the flesh of the foreskin in circumcision Greek Old Testament In the Septuagint (LXX), the Greek translation of the Old Testament, the Hebrew word berith is translated by the Greek word diatheke. This word choice was a compromise, since no Greek word exactly fit the Hebrew concept. There were two possible word choices: Diatheke which brought with it the concept of a Last Will & Testament (e.g., Heb. 9:16-18). Suntheke which stressed an agreement or contract between two parties. The writers rejected suntheke as it implied equality between the parties. The translators instead chose diatheke to stress the sovereign nature of biblical covenants. This Greek word was translated into the Latin as testamentum ( a testament ), and this is how we get the idea that the Bible is divided into Old and New Testaments, rather than covenants Greek New Testament In the New Testament, the word diatheke is retained, but it should be interpreted not as a testament but as a covenant. We should draw our definition of the covenant from the Old Testament. This is not a Last Will & Testament, but a sovereignly administered bond in blood between God and man. This is the generally accepted position today. There are still passages in which some have argued that the word diatheke should be interpreted as a Last Will & Testament (e.g., Heb. 9:16-18), but Robertson and others reject even this interpretation. 4 The crucial difference between a covenant and a testament is that a testament can be changed any time before the death of the testator. It is only in force and irrevocable once the testator dies. In contrast, a covenant is in force from the beginning; death is only relevant on non-performance of the covenant stipulations. 3. What Is a Covenant? We turn now to the biblical definition of a covenant. First and foremost, a covenant is a bond. In order to understand the nature of this bond, we need to distinguish between covenants made amongst men with covenants made between God and men. 2 Berkhof, p Berkhof, p Robertson, TCofC, pp

8 3.1. Man-to-Man Covenants 8 8 Covenants between men were common in the Old Testament. In such cases a covenant was a mutual agreement between the parties where the parties entered into the covenant as equals (e.g., Gen. 21:27; 31:44) God-to-Man Covenants In God-to-man covenants, God is sovereign. The terms are sovereignly imposed upon man; man does not negotiate the terms with God. Further, these covenants are bonds in blood; the result of breaching the covenant is death, the shedding of blood. Dr. O. Palmer Robertson defines such covenants as a bond in blood sovereignly administered Bond A covenant is a verbalized bond or promise from God to man, creating God s relationship with man and defining what part each will play. This verbal promise might be accompanied by a sign and seal. For example, the sign of the Noahic Covenant is the rainbow, circumcision is the sign of the Abrahamic Covenant, and the New Covenant sign is baptism Sovereignly Administered In creating this bond, God is the one who sets the terms of the agreement. sovereignly imposes the terms upon men. This is true in each of the covenants. God In Blood In blood stresses the absolute nature of the bond between the two parties. When a covenant is breached, there are consequences. In contracts made between men, the one who breaks a contract must pay damages. In human contracts, the obligation for breach will depend upon the nature of the agreement. In God s covenant with men, His covenantal terms are absolute, life and death. The penalty for non-performance is always death. The term in blood indicates that if this covenant is breached, the life of the offending party must be taken. In Genesis 2, God says to Adam, If you break my covenant by eating of the tree, the day that you eat of it, you shall die. In Genesis 15, in blood is symbolized by the torch passing through the pieces of the animals, showing that if there were a breach in the covenant they would be killed like the animals. The shedding of blood is present in the covenantal sign of circumcision with Abraham (Gen. 17). God s covenant with Israel includes the sprinkling of blood over the people and the book of the Law (Ex. 24). Christ s shedding of His own blood is the mark of the New Covenant (Luke 22:20) Biblical Picture of Covenants Marriage is a clear and foundational biblical picture of the covenant in Scripture. Throughout both Testaments, God says that He is married to Israel through covenant. He 5 Robertson, TCofC, p. 4.

9 9 9 saw her, protected her, loved her, and married her (Ez. 16:1-14, 32, 35). When Israel breaks the covenant, she is seen as an adulterer (Hos. 1-3). In the New Covenant, the church is married to Christ (Eph. 5:25). Using marriage, we can describe the covenant as having both legal and emotional elements. Usually, the couple has an emotional attraction (love), and then they formalize it with a legal relationship, which is marriage. The legal confirmation shows the absolute and unbreakable nature of the bond, till death do us part. This is the same with Covenant Theology. A covenant is an emotional relationship between man and God. We are to love God with all our heart, mind, strength, and soul. It is also a legal relationship, binding both parties in an everlasting covenant. In a covenant God strengthens the relationship between the two parties by binding Himself forever into a legal agreement. 4. Three Leading Covenants To oversimplify, there are three principle covenants in the Scriptures: 1. The Covenant of Works between God and Adam; 2. The Covenant of Redemption between God and Christ, the second Adam; 3. The Covenant of Grace between God/Christ and His elect. The covenants are introduced below The Covenant of Works The first covenant is the Covenant of Works between God and Adam. 6 God entered into a covenant that required perfect obedience from Adam in the Garden of Eden. Adam had to obey the command that he not eat of one tree, the Tree of the Knowledge of Good and Evil (Gen. 2:16-17). If he broke the covenant he would die; if he obeyed God, he would live. This covenant is of works, because the success of this covenant was based upon Adam s obedience. The covenant was made with Adam and all men, since Adam was a representative for the whole human race (Rom. 5:12-19; 1 Cor. 15:22). Adam failed in this test, and so condemned himself and all those he represented to death The Covenant of Redemption The second covenant we call the Covenant of Redemption. This covenant is made between God and Christ in order to save His people. The Father plans, elects, and enters into a covenant with Christ (Eph 1:4) that He would be the second/last Adam (1 Cor. 15:45) as a representative to redeem His people (Eph. 1:7-11). In this covenant, Jesus: 1. Enters into an eternal agreement in obedience to the Father s will; 2. Represents His people; 3. Is a surety; and 6 Westminster Confession of Faith, VII.2.

10 4. Merits the Father s reward The Eternal Agreement: The following verses show an agreement between the Father and the Son: Psalm 2; 40:7; John 6:38. Representative Headship: Christ acts not only for Himself; He promises to act as a representative for His people. His actions were credited to their account. Romans 5:12-21 shows that just as Adam was a representative, Christ is also a representative. Surety of the Covenant: In addition, Jesus undertook to be His people s surety, or guarantee. He paid for the breaking of the covenant by Adam and his people He stood in their place. By so much more Jesus has become a surety of a better covenant (Heb. 7:22). Heavenly Reward: Christ is also promised rewards for His obedience (Phil. 2:9). As a reward for His work, Christ is given power and authority over all things, that He might rule all things until the end when He has defeated death, the last enemy (1 Cor. 15:20-26) The Covenant of Grace The third covenant is the Covenant of Grace, in which God covenants with men for the forgiveness of their sins and enters into a new relationship with them. The Covenant of Grace is related to the Covenant of Redemption because it is based upon Christ s work in redemption. The Covenant of Redemption is the foundation on which the Covenant of Grace is based. Due to Christ s representative position, the two covenants are so closely linked that we can talk of one covenant with two aspects; the first aspect being the covenant between God and Christ, and the second being between God and man. The term Covenant of Grace does not occur in the Scriptures. We use the term to describe the series of covenants from the first gracious promise to Adam in Genesis 3:15 to the promises made to Noah, Abraham, Moses, and David that reach their fulfillment in the New Covenant in Christ (Luke 22:20). We say it is of grace, because since man s fall in the Covenant of Works, man can no longer please God by his works, so the only way that God can deal with man now is by grace The Relationship between the Three Covenants Adam was bound to God through the Covenant of Works. Due to his disobedience, Adam and the whole human race fell. In order to redeem His people, God entered into the Covenant of Redemption with Christ, in which Christ promised to obey the Father and to act as His people's representative and surety in order to deliver them. This covenant was promised before the foundation of the world. It is manifested as God offering a Covenant of Grace to men, one based upon Christ's obedience. Because Christ fulfilled the Covenant of Redemption, the Covenant of Grace is offered to His church. The Covenant of Grace begins with the promise to Adam in the Old Testament and is 7 Berkhoff, p Westminster Confession of Faith, VII.3.

11 11 11 brought to fulfillment in Christ's work. There is one Covenant of Grace, which can be divided up into a number of dispensations, the principle ones being the Old and New Covenants. In the Old Testament, God's people looked forward to the coming of Christ. Today, we look back to the cross in the New Covenant. Christ is the center of the covenants. CONCLUSION Since God only deals with men through covenant a legal and emotional bond, sovereignly administered in blood Covenant Theology provides a foundation for understanding the Scriptures. The three principle covenants are the Covenant of Works, the Covenant of Redemption, and the Covenant of Grace. SUMMARY Covenants structure and undergird the Scriptures. Jesus describes His own death as the coming of the New Covenant in His blood. While there has been some confusion as to the exact nature of a covenant, recent scholarship has settled on the idea of God s covenant with men as a bond, sovereignly administered in blood. Marriage between a man and a woman, in both its legal and emotional elements, provides a prime example of the operation and function of a covenant between God and men. The scriptural picture of marriage between God and Israel is a prime example of a covenant. Covenant Theology is generally divided up between the Covenant of Works, in which Adam fell, and the Covenants of Redemption and Grace, in which Christ fulfills the obligations of the covenants for and on behalf of His people. In the rest of this course, we will consider the Covenant of Redemption to be part of the Covenant of Grace and thus only speak of two main covenants: Works and Grace.

12 12 12 LESSON ONE QUESTIONS Question 1: Give two reasons why Covenant Theology is important. Question 2: What are the Hebrew and Greek words used for covenant? How have each been translated? Question 3: Give an example (with Scripture references) of a covenant between men. Question 4: What are the elements of a biblical covenant per O. Palmer Robertson? Question 5: How is a covenant sovereignly administered? Why is it in blood? Question 6: What is the principle scriptural illustration of a covenant? Give scriptural proofs. Question 7: What are the two aspects of the covenant? Describe them and their importance. Question 8: What is the Covenant of Works? Question 9: What is the Covenant of Redemption? Briefly name all aspects. Question 10: What is the Covenant of Grace?

13 13 13 Lesson Two. The Structure of the Covenants This lesson outlines the structure of the covenants and the whole of Scripture. Each covenant will be introduced, and we will see how each relates to God s plan and to each of the other covenants. This is an overview; each covenant will be looked at in more detail in later chapters. 1. The Two Adams Covenant Structure The most basic covenantal structure is that of the Two Adams the division between Adam, the representative of the Covenant of Works, and Christ, the representative of the Covenant of Grace The whole of Covenant Theology is thus based on two great structures: the Covenant of Works in Adam, and the Covenant of Grace in Christ. Covenant of Works Covenant of Grace The Scriptures speak of two principle covenants: one with Adam, the Covenant of Works; the other with Christ, the Covenant of Redemption/Grace. Each is a representative of their respective covenants (indicated by the inverted V in the above diagram). Adam was the representative of the old creation and all mankind born naturally from him. Christ is the representative of the new creation, one of grace and life to all in Him. Due to his sin, Adam fell, leading to death for all those in him. Christ, through His obedience, merited life to all those in Him (1 Cor. 15:20; Rom. 5:12-19). In 1 Corinthians 15:45-49, the link between Adam and the old creation and Christ and the new creation is stressed. Based upon this we can expand our diagram as follows:

14 14 14 Adam, under the Covenant of Works, was the head of the old creation. Through his failure, he brought in sin and death to himself and all creation. Christ is the head of the new creation. Through His obedience under the terms of the Covenant of Grace, Jesus brings in grace, the Spirit, the new creation, and life to all who are in Him. We will return to the two fold structure later, but now we turn to a more detailed description of the Covenant of Grace. 2. The Covenant of Grace We turn now to the Covenant of Grace, the covenant that God entered into with man after the Fall. The term Covenant of Grace does not occur in Scripture itself. It is a term we use, like Trinity, to explain a biblical concept. 9 The principle behind the Covenant of Grace is that man is unable to please God by his works. Since the Fall, man stands condemned. In order to redeem man, God entered into the Covenant of Grace with men. In the Covenant of Grace, God graciously supplies all that is necessary for man s salvation through Christ Jesus. It is a covenant, because that is how God deals with man, and it is by grace, since man failed the test of his works in Adam. The term Covenant of Grace is really a description of a series of historical covenants that God made with men, all pointing forward to and culminating in the New Covenant in Christ. The first promise of this covenant occurs in Genesis 3:15: And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel. This is then followed by a series of other covenants: the covenant with Adam (Gen. 3:15ff.); the covenant with Noah (Gen. 8); the covenant with Abraham (Gen. 15, 17); the covenant with Moses (Ex ); and the covenant with David (2 Sam. 7:14ff.). The bible seems men in only two catogaeries, one is either fallen in Adam under the Covenant of Works, or one is in Christ in the Covenant of Grace. 9 Some theologians do not like the term Covenant of Grace, stating that it is not biblical; instead they prefer the term New Covenant. The Canon of Dort use the term new covenant (Heading 2, Article 8). The Westminster Confession of Faith uses the term covenant of grace (VII.3). Julian Zugg 5/3/10 4:45 PM Deleted:,

15 15 15 There are a number of things to note about the Covenant of Grace. First, there are six different covenants within the Covenant of Grace. Secondly, each of these is based upon and develops the theme of Genesis 3:15. Thirdly, each of the six covenants has a slightly different emphasis The Principles of the Covenant of Grace To help us understand the Covenant of Grace, we use the following diagram: Diagram explanation: 1. The arrows show a direction over time. God reveals Himself over time, not all at once. 2. The steps each represent another covenant; the steps are discrete, indicating that each covenant really does add to the one before. The one covenant in substance is added to over time. 3. The steps go up, indicating that each stage is fuller revelation. The covenant in Genesis 3 with Adam has the least information, while the covenant with David is the fullest Old Testament covenant, including all the elements of the New Covenant. Each covenant administration adds and progressively increases the information that God gives to His people. 4. The steps are also joined together. This is important, as it shows that they are not completely discrete. The covenants are the same in substance; they are joined to one another, i.e., flow out of each other. We can summarize the above diagram by three concepts: 1. Progressive Revelation: God reveals more of His actions over time. 2. Unity of the Covenants: There is one Covenant of Grace in substance; the one covenant is the fulfillment of the promise that Christ, the second Adam, will come and bring grace and victory (Gen. 3:15ff.).

16 Diversity of the Covenants: The one over-arching covenant is made up of a number of consecutive covenants that build upon and really add to the covenant that went before. We must always balance the unity and the diversity of the covenants. We subdivide the Covenant of Grace into the Old Covenant and the New Covenant. The Old Covenant contains all of the covenants from Adam to David. It is used of all those who looked forward to their fulfillment in the New Covenant with Christ. The New Covenant, while part of the Covenant of Grace, stands alone. It is unique in that it is the covenant in which the reality of God s promises is ultimately realized. There is one Covenant of Grace, with two parts: the Covenant of Grace in the Old Covenant, which looked forward to the coming of Christ; and the Covenant of Grace in the New Covenant, in which the promises are fulfilled. This is one covenant with two different administrations The Distinctive Covenants We turn now to the distinct elements in each covenant within the Covenant of Grace Adam: The First Promise The first promise made to Man after the Fall is in Genesis 3:15. God promised to raise up a Seed/Son from the woman who would bring victory for the people of God. This was fulfilled in Christ's death and awaits its final fulfillment when Christ will return (Rom. 16:20) Noah: Preservation O. Palmer Robertson calls the Noahic Covenant the Covenant of Preservation. 10 In this covenant, God promises never again to destroy the world by water. He gives the rainbow as a sign of His faithfulness Abraham: The Line of Israel The promise to Abraham begins the line of Israel. Barren Abraham is promised a seed, a land, and a people. It is through Abraham s line that the Messiah will eventually come. God confirms this by passing through the animals, so binding Himself to Abraham on pain of death (Gen. 15). God gives circumcision to Abraham and His seed (Gen. 17:1-12) as a covenant sign, pointing to the need to cut away sin in the heart, and pointing to 10 Robertson, TCofC, p. 109.

17 17 17 Christ s death upon the cross (Col. 2:11, 12). This covenant was fulfilled in Christ; all those joined to Him by faith (both Jew and Gentile) become sons of Abraham (Gal. 3:26-29) Moses: The Giving of the Law God redeemed Israel from Egypt. Moses acts as mediator between God and Israel, giving them the law at Sinai. This law tells Israel God s will, but it is written on stone, not inwardly upon the heart. The giving of the law is a mixed blessing. Positively, it is a fuller revelation of the will of God. Negatively, this law leads to Israel being cursed, since she cannot keep the law (Rom. 5:20; Gal 3:19ff.). The law is given to Israel to show her sin, so she might look forward to the promise of one greater than Moses (Dt. 18:15), one who could take away sin as prefigured by the temple and the sacrifices. Israel represents a microcosm of the whole world. Israel, as a nation under law and judgment, highlights the true nature of fallen man. The law is given to show men their sin and failure. Israel s role was to show the world that man cannot be saved by his own works; instead, he needs a sacrificial substitute. The Mosaic Covenant is also called the old covenant in Jeremiah 31 and Hebrews David: The Everlasting King In the Old Covenant, the Davidic Covenant is the high point and the fullest development of the promise made to Adam in Genesis 3:15. The covenant is made with David as king and representative of the nation. If the king does well, Israel is blessed; if he fails, Israel fails. The king is David s son as well as God's own Son. The king is anointed with the Holy Spirit and is given an everlasting throne or dominion (2 Sam. 7:14-15). God promises that through David s seed the Messiah will come. These five are the principle covenants making up the Old Testament portion of the Covenant of Grace. In the New Testament each of these comes to fulfillment in the New Covenant Christ: The New Covenant The New Covenant is fulfilled in Christ and His work, by the shedding of Christ's blood (Luke 22:20). All of the old covenants pointed toward and are fulfilled in this covenant. Jesus is David s greater Son (Rom 1:3-4); in fact, He is the Son of God. As a representative, He has perfectly obeyed God s law, so meriting blessing for His people (Rom. 5:12-19; Phil. 2:6-11). He is anointed by the Spirit and is the promised seed of Abraham; in Him all nations are blessed (Gal. 3:8, 29) Additional Notes on the Old Covenant The Two Uses of the Term Old Covenant I have used the term Old Covenant in two different ways. First, the Old Covenant can refer especially to the covenant with Moses at Sinai (Jer. 31; Heb. 8:7-11). Secondly, I have also used the term to describe all of the covenants from the promise to Adam in Genesis 3:15 to the Davidic Covenant. I have collectively called these the old covenants,

18 18 18 as they were incomplete in themselves; they only reached their reality and fulfillment in the New Covenant in Christ. Context will determine which meaning is intended The Old Covenant Is in Adam and the Old Creation The old covenants are all still historically part of the old creation the creation under sin and death in Adam. It is only in the resurrection of Christ that the new creation is revealed. We diagram this as follows: The Old Covenant as Copy and Shadow Had Limits The old covenants contained promises looking to the future, but they had no power to bring blessings in themselves. Their only power to save was in that they pointed forward to the coming of Christ. The incompleteness of these covenants is seen as they are called copies and shadows of the New Covenant rather than the reality, substance, the very image of the things to come, and the fulfillment (Col. 2:15; Heb. 8:5-13) The Failure and Success of the Old Covenant The old covenants, in themselves, without the coming of the New Covenant, ended in failure. Historically they are linked to Adam, the old creation, the Fall, sin, and death. For a time there is progress in the Old Testament: Israel is in the land, has a king, and God dwells in the temple, as God had promised (Dt ; Lev 26). However, she is later cast out of the land in the Babylonian exile. This exile remains until the time of Christ. Although Israel returns back to the land, the promises to Abraham were not realized. Israel was under foreign domination, and David s seed was no longer king in Jerusalem. Israel was still in exile. We must understand that this was always God s plan. This shows that in Adam and the old creation, sin and death reign. The true fulfillment of the promise was only to be realized in Christ and His kingdom. It can be

19 19 19 said that God intended the old covenants to fail in order to highlight the failure of men in Adam and to highlight the fulfillment and the success of the New Covenant in Christ. In this we can say that the old covenants failed in themselves but succeeded in their ultimate purpose, as they all point forward to the New Covenant in Christ The Old Testament Believers Were Blessed by Faith We have seen that in the old creation, sin and death reigned, and even Israel was cast out of the land. This raises the issue of the possibility of salvation before Christ. Was there any salvation in the Old Testament? Could Old Testament believers be saved before the coming of Christ? The answer is yes. The old covenants all looked forward to the fulfillment of the New Covenant in Christ. Old Testament believers who truly understood the nature of the covenant promises would have looked forward in the same manner. Old Testament believers were saved by faith even as New Testament believers are (Rom. 4:1-15). An Old Testament believer looked through the old covenants by faith to their fulfillment in the New Covenant. Abraham was waiting for the Seed, not Isaac but Christ Himself (John 8:56). David understood that sacrifices and offerings did not take away sin, but that salvation would come through the obedience and work of his priestly-kingly Seed (Ps. 40:6-8; Ps. 110; Heb. 10:1-4). In Moses, the law, the priesthood, and the tabernacle all pointed to the coming of Christ. Simeon at the time of Christ was waiting for the consolation of Israel (Luke 2:25). It is only as the Old Testament saints used the promises, sacrifices, and types to look through them, waiting for their fulfillment in the New Testament, that they were blessed The Power of the New Covenant Reaches Back into the Old We have seen that the Old Covenant did not have the power to deal with sin. That could only be achieved through the New Covenant (Ps. 40; Heb. 10:1-17; Rom. 3:24-26). While nothing is said expressly, it would seem that just as faith connects the Old Testament believers to Christ, that same faith would allow God to apply the power of Christ s death and resurrection back into the Old Covenant. Salvation was possible for those in the Old Covenant (Gen. 15:6) because the blessings of the New Covenant were applied back into the Old Covenant.

20 2.4. The Macro Diagram We have now outlined the various covenants and explained how they work, so we are now in a position to make a single diagram to show the relationships: 3. The New Covenant The New Covenant is the climax and fulfillment of the Covenant of Grace. Christ is the king, head, and mediator of the New Covenant. He fulfills the Old Covenant through His own life, death, and resurrection. At the same time, He brings in the New Covenant Jesus' Death Fulfills the Old and Brings in the New Matthew 26:28 and Luke 22:20 tell us that Jesus blood brings in the New Covenant. The wording and circumstances also show that this is a fulfillment of the Old Covenant. The word shed points back to the sacrifices of Moses/Abraham s time, showing its fulfillment. In addition, Jesus uses the Passover (the great sign of deliverance under the Old Testament) to introduce the New Testament sign of deliverance, the Lord s Supper. Jesus death both fulfills the Old and brings in the New Covenant The New Covenant Is Superior to the Old In Deuteronomy 28-30, God laid the future out for Israel. He warned that she would break His covenant and would be cast out of the land. The passage also stresses that later on God would restore Israel (Dt. 30:1-6). In fulfillment of that prophecy, God promises Israel through the prophet Jeremiah (31:31-34) that He will enter into a better covenant with Israel, built upon better promises, one that will lead to Israel being blessed. This new and better covenant will replace the Old Covenant. The foundational principles of the New Covenant are laid in Jeremiah 31:31-34 and other passages. This covenant promise is quoted in Hebrews 8. The context of the quotation is that Jewish Christians were threatening to leave Christ and the New Covenant and return to

21 21 21 the Old Covenant. In order to stop them, the author of Hebrews quotes the promise in Jeremiah 31 to stress the superiority of the New Covenant over the old Mosaic covenant. Jeremiah 31:31-34 stresses four points: 1. The promised New Covenant will be effective. The Old Covenant was not effective because Israel broke the covenant and so came under God's wrath. The New Covenant will be effective because it has a better mediator and it is based upon even better promises (Heb. 8:8-9). 2. God promises to put His laws in their minds and write them upon their hearts, making them obedient (Heb. 8:10). 3. God promises that He will be their God and they will all know Him, from the greatest to the least (Heb. 8:11). 4. God will forgive their sins and remember them no more (Heb. 8:12) The Key Elements of the New Covenant In this section, we will look at the key elements of the New Covenant Based on Forgiveness The New Covenant is based upon the forgiveness of sin (Jer. 31:31-34). Adam, through his sin, brought the curse and judgment upon the earth. Christ takes that sin and judgment upon Himself; He pays for the sin of all those He represents Christ is the Head Further, as we have already seen, Adam is the head of the old creation. Christ, as head of the New Covenant, brings in a new creation under His rule through His resurrection. Those who were born in the flesh are raised into a new spiritual order through His death and resurrection (Rom. 1:3-4; 1 Cor. 15:20-50; 2 Cor. 5:17-19) Union with Christ Christ s resurrection is a model and a reality for all those in Him. Those who are joined to Christ by faith are in Him. This means that what happened to Christ happens to them. Those in union with Christ are also moved from the old creation into the new creation: Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new (2 Cor. 5:17).

22 New Creation, Sonship, and the Spirit Jesus resurrection established sonship and the Spirit as key elements of the new creation (Rom. 1:3-4; 8:11,13-15; Gal 4:4-6). Due to our union with Him, all those in Him are sons of God joined by the Spirit of God The Immanuel Principle The Immanuel Principle is the great promise that God will be with His people; He shall be their God and they shall be His people. O. Palmer Robertson calls this the heart of the covenant. 11 This principle was seen in the old covenants in a lesser manner. God was Abraham's friend. God dwelt in the midst of the people in the tabernacle and then more permanently in the temple. This principle is fulfilled in the New Testament in the coming of Christ in human form to dwell with His people (Mt. 1:23; Jn. 1:14). Not only has God dwelt among us in the flesh, but we are also united to Him. It is in this union that we become children of God and are given the Spirit. The Immanuel Principle finds expression in each person of the Trinity: God is now our Father; we are by adoption brothers and sisters with Christ; and we are indwelt by the 11 Robertson, TCofC, p. 46.

23 23 23 Spirit. This will be manifested in its fullness when the new creation is brought into being. We are to note that these blessings are not new; rather each had been promised in shadow form in the Old Testament. The victory of the Seed was promised to Adam and to Abraham. The law given to Moses pointed forward to an obedience that the New Covenant would bring. The sacrifices pointed forward to His death. The final covenant with David pointed to the idea that the king was a representative, He would be a son, and He would be anointed with the Spirit. Each of the old covenants is fulfilled in Christ. 4. Alternative Biblical Structure: Dispensationalism Dispensationalism is the principle alternative structure for dividing up the Scriptures. We will give a simple explanation below Seven Dispensations This model divides the Scriptures up into seven discrete dispensations or epochs. Each different period is distinct. The leading proponents of this are Scofield and Ryrie. Scofield says, 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. 12 In Rightly Dividing the Word of Truth, Scofield says that each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment, marking his failure. To Scofield, each dispensation is unique; they do not integrate or overlap at all. The seven dispensations are: 1. Of Innocence (Adam before the fall) 2. Of Conscience (Adam after the fall) 3. Of Human Government (Noah) 4. Of Promise (The period of Abraham) 5. Of the Law (Moses) 6. Of Grace (The period of the church) 7. Of the Kingdom (the millennial reign of Christ in Israel) For a fuller description see We diagram the seven dispensations as follows: 12 Scofield Bible, p. 5.

24 Critique According to dispensationalists, in each period God offers salvation in a different way. God offers a plan; it fails; and so God offers another plan. This is clearly incorrect. There has only been one way of salvation waiting for the promised Seed since Genesis 3: This is an unbiblical use of the word dispensation. A dispensation is an administration or a stewardship (Lk. 16:2-4; 1 Cor. 9:17; Eph. 1:10; 3:2, 9; Col. 1:25; 1 Tim. 1:4). It is not a period of testing or a time of probation. 3. The divisions of the dispensations are arbitrary and do not work. This can be shown by two simple criticisms. The second stage is the Dispensation of Conscience, and yet Paul clearly says the Gentiles of his day who have not heard the gospel will be judged by their consciences. This concept corresponds to the Dispensation of Grace (Rom. 2:14, 15). The third period is called the Dispensation of Promise and is supposed to end with the coming of the law, but Paul says that the law did not bring the promises of God to an end (Rom. 4:13-17; Gal. 3:15-19). The idea that the socalled dispensations are discrete cannot be sustained. 4. It is claimed that each of these represents a probation period. Man failed the first one and then is given a second and third probation. This is contrary to the idea that mankind fell in Adam and is totally corrupted. 5. This structure will affect how we read and interpret the Scriptures. Since each dispensation is discrete, any dispensation other than the one we are currently in does not help us in worshiping and obeying God. To address this shortcoming, there recently has been movement toward more overlapping of the dispensations called Progressive Dispensationalism. For a fuller description, see: CONCLUSION In this section we have laid the foundation of Covenant Theology. We have seen that the basic structure is the Two Adams structure, the first being the Covenant of Works, the second being the Covenant of Grace. We have seen that the Covenant of Grace is further divided between the Old Covenant (the promises/covenants from Adam through David), and the New Covenant (the covenant brought in through the death of Christ). 13 This critique of classical dispensationism is drawn from Berkhof, pp

25 SUMMARY God deals with men through covenants. The first covenant we call the Covenant of Works, made between God and Adam as representative of all men. Adam failed in this covenant and so condemned the creation and all men to futility and death. In answer to this, God graciously entered into a New Covenant with Christ, who becomes the second and last Adam. The Covenant of Grace is a single over-arching covenant with a number of individual covenants progressively adding to and building on the covenants that have gone before. The climax of these covenants is the New Covenant. Christ through His resurrection brings in a new creation. All those in Him are in this creation and receive the blessings of Sonship and the Spirit in union with Him.

26 26 26 LESSON TWO QUESTIONS Question 1: What is the basic covenantal structure and who are the two representatives? Give a Scriptural text. Question 2: What is the relationship between the representatives, the covenants, and the old and new creation? Question 3: What is the Covenant of Grace and why do we call it the Covenant of Grace? Question 4: What is the relationship between the Covenant of Works and the Covenant of Grace? Question 5: List the covenants that make up the Covenant of Grace. Give proof texts. Question 6: Name three concepts by which we can summarize Covenant Theology. Question 7: How do the Old and New Covenants relate to one another in the Covenant of Grace? Describe the limits and the biblical terms that are used to talk about the Old Covenant in relationship to the New. Question 8: Name four promises made in Jeremiah 31: Question 9: Using Romans 1:3-4, describe the four key elements of the new creation in Christ. Question 10: Name and critique an alternative structure to Covenant Theology.

27 27 27 Lesson Three. Adam: The Covenants of Works & Grace Lessons One and Two laid the foundation for Covenant Theology. Now we will take a detailed look at each of the covenants. We begin with the Covenant of Works or Creation, and then we will look at God's promise to Adam the proto-evangelium the beginning of the Covenant of Grace. 1. The Covenant of Works 1.1. The Name of the Covenant The historic and traditional name of this covenant is the Covenant of Works, which stresses that Adam's performance was based upon his work. He was to be tested as to his obedience. The word work helps to contrast this covenant with that of the Covenant of Grace, in which man receives God's blessing as a free gift, earned through Christ and not based on his own works or merits. Some have criticized the name for failing to stress that even this covenant had grace in it. While it is true that God gave the covenant graciously, the key element is still a test of Adam s obedience or works. O. Palmer Robertson prefers the broader name of the Covenant of Creation, with a particular focus upon the test of the tree. 14 This name stresses that all of man s life is under covenant including marriage, work, and Sabbath, in addition to the specific test of obedience to God at the tree The Covenant with Creation In Genesis 1 and 2 the word covenant is not used, but there are some texts that do indicate that there was a covenant between God and Adam. Hosea 6:7 says, But like men (Adam) they transgressed the covenant; there they dealt treacherously with Me. The ESV translates this as like men, but the Hebrew word for men is the same word as Adam, so the verse can be translated, like Adam. Further, in the agreement between God and Adam, all the elements of a covenant are present. There is a bond (agreement) in blood ( the day that you eat of it you shall die ), sovereignly administered (it is God who sets the terms). 15 Jeremiah indicates that God made a covenant not only with Adam, but also with the creation itself. His reference to a covenant with day and night clearly refers to the original creation (Jer. 33:20, 21, 25, 26; 31:35). 16 These texts indicate that God entered into a covenant with man as head of creation. The Scriptures also teach that there is the closest link between Adam and the creation. He is created from it (Gen. 1:26; 3:19; 1 Cor. 15:46) and placed as its ruler and head (Ps. 8:4-6). God made the creation, placed 14 Robertson, TCofC, pp Robertson, TCofC, pp Robertson, TCofC, pp

28 28 28 man in it as its ruler and head, and binds man/creation to Him. Man, as God's image bearer, stands over the creation to rule it for God. In God's name he takes dominion of it The Broader Aspects of the Covenant of Works The Covenant of Works was not limited to the test of the tree. There were a number of broader aspects to the covenant framing the relationship between God and man. In Genesis 1:28, God commanded man to be fruitful and multiply (marriage) and to take dominion over the creation (work). Further, God s rest on the seventh day sets the pattern for rest upon the Sabbath day (Gen. 2:2; Ex. 20:8-11). Robertson calls these the broader aspects of the covenant of creation. 17 We will look at each of these in turn Work God called man to go out in the creation and subdue it for Him, to take dominion as representative ruler and king upon the earth. Initially, man's work was a blessing. As Adam worked, so he would be blessed in his labors. Adam was in harmony with the creation and was to work with it to fulfill its potential. The hard nature of work was only introduced after the Fall due to Adam s sin (Gen. 3:17). Paul alludes to the cursing of the earth and the future hope under the covenant in Romans 8: In the new creation of Christ (2 Cor. 5:17), the curse on work will be taken away when He comes again Rest/Sabbath Closely coupled to work is the idea of Sabbath and rest. The command for a Sabbath rest is implied in Genesis 1 and 2, but it is explicitly stated in the Ten Commandments as originating in creation (Ex. 20:8, 11) God and Rest It is important to recognize that God did not need to rest; He chose to do so. Kline 19 suggests that God's rest is an enthronement rest, the surveying and satisfaction of a job well done. 17 Robertson, TCofC, p. 68. The Westminster Confession of Faith does not make Robertson s distinction between the broader aspects and the focal aspect. The WCF particularly stresses the test of obedience at the tree as the Covenant of Works. 18 Robertson, p Kline, pp

29 29 29 God specifically blessed the Sabbath day. This blessing was for the creation and for man. In the Sabbath cycle, God laid down a pattern for man s benefit, not for His own. In Mark 2:27 Jesus says, The Sabbath was made for man, and not man for the Sabbath. God gave man a blessed rest from work. He established the creation under man's control and He provided that the creation could supply enough in six days to feed man for seven. It is not only man, but also the creation itself that must rest. The Ten Commandments are given both in Exodus 20 and Deuteronomy 5. On both occasions, God emphasized the Sabbath, but Exodus and Deuteronomy give different reasons for it. In Exodus, man is to rest because God rested in creation. In Deuteronomy, the Sabbath is linked to God saving Israel from Egypt. If we combine these two ideas, we see the Sabbath as a sign that God is Lord, both as Creator and as Redeemer of Israel from Egypt The Sabbath/Lord s Day and the New Covenant Jesus interprets the Sabbath in Matthew 12:1-14. Jesus clearly claims to be Lord over the Sabbath, hence the name, the Lord s Day. This and other passages show that Jesus commands the Sabbath be used for worship, rest, and kingdom works The Ongoing Nature of the Sabbath The Sabbath was instituted at creation and it is linked to the old creation as long as it exists. Because the New Covenant is not yet fully here, the Sabbath remains, even though the day has changed in the New Testament The Order of the Sabbath In the old creation, the order was six days of work, looking forward to the seventh day of rest. This was a promise to Adam of the rest he would receive after he had been obedient to God. After the Fall, the Sabbath served to point forward to the final deliverance and rest that God would bring in Christ. The Sabbath rest pointed to the coming of Christ, the fulfillment of the work of God. Jesus' death and resurrection brought the old creation to an end and began the new creation. Since the Sabbath has already come in Christ's resurrection, the work of God is done and so the disciples celebrated the Lord s Day/Sabbath rest on the first day of the week (Acts 20:7). The Old Testament saints looked forward to the rest of God at the end of the week and at the end of history. The New Testament saints rejoice that in Christ Jesus, God has finished the work. Now they now first rest in Jesus work, and then work while awaiting His second coming Marriage Thirdly, God commands men to go forth and multiply and fill the earth. This is part of taking dominion over the earth (Gen. 1:26-27; 2:18-24; Mt. 19:4-6). Marriage is a blessing from God. God gave Adam a helpmeet to aid him in serving and worshiping God. This is not a demeaning term; God is usually the One described as the helper of man (e.g., Ex. 18:4; Dt. 33:7; 1 Sam. 7:12; Ps. 20:2; 40:1) and Eve is given

30 30 30 that role by God, she is one who provides what is lacking in the man, one who can do what the man alone cannot do. 20 Adam was the head, and Eve was placed under his care (1 Cor. 11:5-12). When a man and woman marry, they create a new unit, separate from their old lives and authority. The two become one flesh. Christ underscores the permanence of marriage (Mt. 19:5). Husbands are to love their wives; wives are to honor and respect their husbands (Col. 3:18-19). In the New Testament, Paul shows that marriage is a picture of Christ and the church (Eph. 5:25, 31). In the New Testament, marriage becomes a type of the ultimate relationship between Christ and His bride. The fact that marriage is not the ultimate relationship, but points to something greater, is clear from texts that speaks of the end of marriage and that identify the church as the bride of Christ. Matthew 22:30 says, For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven (cp. Rev. 21:2, 9). At death, or the end of this creation, the ordnance of marriage will end, to be replaced by the final and complete relationship between Christ and His church The Focal Point of the Covenant of Creation 21 We turn now to the focal aspect of the Covenant of Works, the test of Adam's obedience to God's command for him not to eat of the tree The Test of the Covenant of Works In the Covenant of Works, Adam was tested as to whether he would be loyal to God or not. The test was simple. He was told that he could eat of any tree in the Garden, but of the Tree of the Knowledge of Good and Evil he could not eat. If he obeyed, he would be blessed; If he disobeyed, he would die (Gen. 2:15-17). The test was one that fell within his particular responsibilities in the Garden. It was an easy test involving no real hardship, as he could eat from all of the other trees save that one. The true nature of the test was lordship; God had placed Adam over all of creation, but by limiting him in this one area, God had maintained His right to be the supreme ruler. If Adam took from the tree, he was declaring himself to be lord over creation, claiming the right to rule the earth without God. We use the name the Covenant of Works because the test was based upon his performance or his works. If he obeyed, he would live; if he disobeyed, he would die. Some have objected to this title, arguing that even this covenant had gracious aspect to it. 22 It was gracious in that it was easy to obey, and it was also gracious for God to enter into a covenant at all. God did not have to enter into a covenant, but once God had done so, God was as much bound by it as Adam. 20 Currid, Genesis Lecutures, The term is used by Robertson, TCofC, p e.g., Robertson, TCofC, p. 56.

31 Adam as Representative While this is not immediately clear from the text in Genesis 3, Adam acted for himself and all mankind. When Adam fell, all men sinned in him and with him. We see this in the resulting conflict within his family, the immediate hatred and strife that entered into his household (Gen 4:5-15). In Adam, sin entered into the human race (Rom. 5:12-14) The Entrance of Sin and Death into the World Adam's sin brought sin and death to all men. Since all sinned in him, all are worthy of death. Biblical history from Genesis 3 onward shows that death is now part of the human race. Genesis 4 lists the death of Abel. In Genesis 5, we see the great refrain, and they died (Gen. 5:5, 6, 9, etc.). Had Adam obeyed, sin and death would not have entered the world. The doctrine of Original Sin is the name we give to the entrance of sin into the world and into the human race. We further describe the consequences of Adam's sin as imputation of legal guilt and inward corruption. 24 Adam was a legal representative, and when he broke the Covenant of Works, he was legally condemned. All those who are born in Adam are also therefore legally condemned due to Adam s sin. In addition, the fruit of sin, inward corruption, is also passed down to all those who are in Adam The Nature of Death The day you eat of it you shall surely die (Gen. 2:17). The actual Hebrew reads, you shall die die. The biblical definition of death is separation/alienation from God and His goodness. After sinning, Adam was alienated from himself he felt naked. He was alienated from God he hid and was ashamed. God was also alienated from him, judging him and casting him out of the Garden, the place of God's presence where God met with man. This is the first stage of death. Men would also die physically (Rom. 5). Those separated from God will then enter hell. They will be raised in the last day to be joined to their bodies and cast forever into hell Status of the Covenant of Works Adam sinned by eating of the tree and all sinned in him. This brought the test of the Covenant of Works to an end. The covenant was made with Adam alone. No one can stand in Adam's place to try to merit favor with God. This point is important, since some think that the giving of the law provided a restatement of the Covenant of Works. It did not. The giving of the law at Sinai is part of the Covenant of Grace. The law was given to show men their sin and drive them to Christ (Gal. 3:24). 25 While the Covenant of Works is finished, the effects of Adam's failure continue: sin and death entered into this world and continue to rule in it. Adam, the old creation, and all men are now condemned in him. 23 Westminster Shorter Chatechism, Question Berkhoff, p , Westminster Shorter Chatechism, Question Robertson, TCofC, p. 173.

32 Christ the Second Adam and His Obedience The answer to Adam's failure as our representative is God sending His own Son, who as a representative obeyed God and so merited life. The contrast between Adam's failure, condemnation, and death and Christ's obedience and life is made in Romans 5:12ff., particularly verses Christ's test of obedience was far harder than Adam's. Adam was tested in a perfect garden; Christ was tested in a fallen world. This contrast is illustrated by Christ's testing in the wilderness, in which He obeyed His Father at all times, submitting to His rule and lordship. His submission was even unto death. Paul makes this point in Philippians 2, which implies a contrast between Adam s disobedience with an explicit statement concerning Christ's full and complete obedience (Phil. 2:6-9). 2. The Covenant of Grace We turn now to the Covenant of Grace that God entered into with Adam. Remember, the Covenant of Grace is a term we use to describe the series of covenants that God entered into from Adam to the New Covenant. After man had impaired the covenant entered into with God, it was in God s power to punish him immediately with eternal damnation. God s object in creating the world was to make known the glory of His nature. This had not yet been manifested to man in its perfection. So God resolved not to let judgment take effect immediately, but to use Adam s fall as a means to a new and higher revelation of His nature, and to turn to the fallen world in the glory of His forgiving love and redeeming grace. 26 God makes a promise to Adam and Eve in the Garden of Eden. We call this the Proto- Evangelium the first promise of the gospel, and the beginning of the Covenant of Grace. According to God's mercy, God did not leave man in the condition of death; rather He promised, through the series of covenants, to redeem him. The first promise is made in Genesis 3, and it is comprised of three parts: the word to Satan; the word to Eve; and the word to Adam (Gen 3:14-19). God addresses each of the parties in order. God's judgment is fitted to the particular responsibility that each one bears, and in Adam and Eve's case it is related to each one's function. These verses are the first prophetic words spoken by Yahweh; God is the first prophet. In these prophecies God outlines the future history of the world. Notice that as in the Covenant of Works, the word covenant is not used, but all the elements of the covenant are present. God enters into a bond, it is in blood (Christ shall be bruised), and it is sovereignly administered. 26 Witsius, II, I, 3.

33 The Curse on the Serpent (Gen. 3:14) 27 So the LORD God said to the serpent: Because you have done this, you are cursed more than all cattle, and more than every beast of the field; on your belly you shall go, and you shall eat dust all the days of your life (Gen. 3:14). God begins by speaking to the serpent. The serpent receives a two-fold curse: first, he would crawl upon his belly; and second, he would eat the dust. This curse is similar to our popular expression, eat my dust. These are words of defeat and humiliation before a victor (cp. Ps. 72:9; Is. 65:25). We should note that neither the man nor the woman is cursed by God. Only Satan is cursed, and the curse takes immediate effect, reaching its climax on the last day The Promise to the Serpent (Gen. 3:15) And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel (Gen. 3:15) Enmity In the Hebrew, enmity is the first word, literally enmity I will put. This is unusual, because ordinarily the object, enmity, would be last. This sentence construction stresses that man had switched sides to Satan from God, but that God will intervene to reverse this. He Himself will put hostility between His people and Satan. Enmity, occurring five times in the Old Testament, indicates hostility unto the degree of murder, or killing another person (Ez. 25:15; 35:5; Num. 35:21, 22). God's promise means that war has now been declared. Satan began the war, but God will finish it I Will Put It is God who accomplishes this promise. God is in control of history, and this first promise is key. This promise lays down God s plan for the rest of the history of the world. These words are also foundational to all of the promises/covenants that will occur later The Parties There are a number of parties in this promise. First, the woman and the serpent are mentioned, then the seed of the woman and the seed of Satan are mentioned, and third, two final parties are mentioned: He and the single seed, indicating Christ and Satan. We will look at each of the three pairs of parties Between You (Satan) and the Woman The words here are singular, indicating Satan and the woman. God immediately begins a process of reconciliation to Himself and war upon the devil. This conflict already began in the Garden. 27 Sections 2.1 through 2.5 are based upon lectures given by John Currid, Genesis Lectures, 2001.

34 34 34 Satan wages war through lying and deception leading to death. In John 8:44, Jesus equates this with murder: He was a murderer from the beginning. In response, God places enmity in the woman s seed. This is also hostility to the point of murder. Satan has begun the hostility, but God will finish it Between Your Seed and Her Seed The Hebrew term for seed is the common word for lineage or descent. The Greek translates this as sperma. While the word seems to indicate all men of physical descent from the woman and from Satan, a closer look shows that this is not referring to physical lineage, but spiritual descent. Satan, being spiritual, cannot have physical descendants. A number of places in the Scripture use physical expressions to show spiritual lineage. Satan cannot bear children, but one can be a child of Satan by will, heart, and intent: You are of your father, the devil (Jn. 8:44). In contrast, Jesus says: Our Father, who art in heaven (Mt. 6:9). The seed of the woman refers to her spiritual seed, not merely her physical descendants. These two seeds are manifested in the two sons, Cain and Abel, and in the two lines of Cain and Seth, contrasted in Genesis 4 and 5. This prophecy divides mankind spiritually between the line of Satan and the line of God. This division and the degree of enmity can be seen from Cain and Abel in Genesis 4. Cain who was of the evil one murders his brother Abel, who was righteous (Mt. 23:35; Heb. 11:4). The animosity runs even to the end of time: Then the dragon was enraged at the woman and went off to make war against the rest of her offspring those who obey God s commandments and hold to the testimony of Jesus (Rev. 12:17). The human race is now permanently divided between those who follow Satan and those who call God Father The Two Final Persons The struggle between the two seeds will end with a climactic conflict between two individuals. Both seeds will damage each other. The same verb, crushed, is used for both victims, but with different degrees of severity. Significantly, the order of the seeds is switched here; the woman s seed is in control. He is given primacy in the sentence, pointing out supremacy; He delivers a mortal, crushing, fatal blow to the serpent s head. Genesis 3:15 is the first prophecy in the Bible. It is messianic, and the rest of the Scripture follows this verse. Jesus, the Seed of woman who crushes the head of the Serpent, is the direct descendant of the woman (Lk. 3) The Word to the Woman (Gen. 3:16) To the woman He said: I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; your desire shall be for your husband, and he shall rule over you (Gen. 3:16). The woman is not cursed but, like the man, her condition has changed. The entrance of sin affects every aspect of creation. The woman maintains her same general role in creation to go forth and multiply (Gen. 1:28), but this becomes hard and frustrating.

35 35 35 There are two principle areas of frustration: the difficulty she will have in childbirth; and the difficulty she will have with her husband Labor Many commentators assign this travail merely to the pain of labor, but the Hebrew term here for pain also has an emotional sense of grief and vexation. This reference is actually to the pain associated with the birth of a child who is conceived in sin and immediately begins marching toward death Her Relationship to Her Husband The verb for desire is also used in Genesis 4:7b, where it is stated that sin wishes to master Cain. In a similar manner, the woman will seek to dominate her husband, with the man responding back with his own domination. Initially man was created first to be a loving head, and before the Fall he exercised that well. Adam was created first and Eve was created as his helpmeet. At the Fall, the woman took the initiative and this led to sin. We see a parallel in Genesis 16, where Abraham lets Sarah lead in the matter of Hagar. The usual curse for sin is more sin, and this is God's punishment here. Because the woman tried to rule her husband, she will always want to rule him. This becomes a permanent aspect of her existence. In return, he will respond harshly. In many cases this becomes a failure of both men and women: men fail to take their positions in the church, and women step up to take that role. Both genders are to blame as sin reigns in the world The Word to the Man (Gen. 3:17-19) Then to Adam he said, Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, You shall not eat of it (Gen. 3:17a). Adam is now judged by God for listening to the voice of his wife. The word for heed or listen to your wife is the same word that is used for God speaking. Adam listened to his wife rather than listening to God The Earth Is Cursed (Gen. 3:17b) Cursed is the ground for your sake; in toil you shall eat of it all the days of your life (Gen. 3:17b). Adam is not cursed, but the land or the ground is cursed. As we have seen, man is the head or ruler of the creation, and when he fell, so did all creation. Now the creation command to work will be hard and painful to fulfill. The word for toil is the same word used of woman s pain. Now both men and woman will suffer pain and hardship. The curse is not work itself Adam and Eve had to labor in the garden prior to the Fall. The main problem is that mankind will not be successful in his labor. Work itself is a pre-fall institution; we are to bring everything from vocation to vacation under the lordship of Jesus Christ. That is the cultural mandate to redeem all of life to the glory of God.

36 36 36 Because of the Fall, creation is subject to vanity, futility, and frustration. We see the universe s cycle of birth, growth, death, and decay, which demonstrates it is subject to sin. The universe is in a process of decay, or what Paul calls slavery to corruption (Rom, 8:19-23), even while it is looking forward to the greater deliverance in Christ, the head and representative of the new creation. The creation, linked to mankind, is like mankind in a state of decay, deterioration, pain, and futility The Earth Produces Thorns and Thistles (Gen. 3:18-19a) Both thorns and thistles it shall bring forth for you, and you shall eat the herb of the field. In the sweat of your face you shall eat bread (Gen. 3:18-19a). The production of thorns and thistles is a symbol of judgment (cf. Hos. 10:8; Heb. 6:7-8). The same earth that was a perfect garden now produces thorns and thistles. God is employing here an ironic justice in the condemnation of humanity. He had originally given them a lush garden of which they could eat of their heart s content. However, due to the curse upon the earth, the earth will no longer produce food in abundance; the very process of eating becomes difficult You Will Return to the Dust of the Ground (Gen. 3:19b) Till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return (Gen. 3:19b). The final curse shows the extent of man's fall. Initially, man was taken from the creation, given dominion over it, and made its capstone. Now, man will return to the ground from which he came. In a sense the creation now takes victory over man. The wording is clear: dust you are (object subject verb), indicating man has lost that privileged position Adam s Response to the Covenant (Gen. 3:20-21) And Adam called his wife s name Eve, because she was the mother of all living. Also for Adam and his wife the LORD God made tunics of skin, and clothed them (Gen. 3:20-21). Adam responded in faith to God's judgment and promise of salvation. By naming his wife Eve the one who gives life he shows that even though they were under the curse of death, he has heard God's gracious promise to him and is responding by faith. If Adam had not believed God s promises, he would have called her death instead. This is the first response of faith, trusting in God's promises. Adam is faced with death, corruption, and decay all around him, but he is told that in the future the serpent will be overthrown by a good seed. Adam holds onto this promise by faith; and acting upon that faith he calls his wife Eve. Adam s response creates a paradigm. Man is promised blessing by God and he is to respond by faith; this is clear from Adam s life, just as it is clear from Abraham's life. This response of faith is the only way of salvation in the Scripture. God has one plan, and there is only one way to respond to that plan, through faithful belief in God's promises.

37 The Fulfillment of the Promise to the Woman The threefold nature of the promise to the woman, to her seed, and to the final Seed that will come structures biblical history. The idea of the two seeds is developed in Genesis 4 and 5, in which the seed of Cain is contrasted with the seed of Seth. In the covenant with Abraham, the seed is narrowed again; it now runs through his son Isaac, his grandson Jacob, and his descendants of the nation of Israel. It finds its true fulfillment in Jesus. The theme that the seed runs through Abraham and Israel to find its fulfillment in Christ is made by Paul: who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen (Rom. 9:4-5). The final seed of the woman is Jesus Christ. It is through His death, burial, and resurrection that He crushes Satan (Jn. 12:31). The judgment that begins on the cross in the ongoing war between God and Satan will be finished on the Day of Judgment (Rev. 12:1-17). In Revelation 12, the church as the seed of the woman is still involved in this battle. Paul applies the promises of Genesis 3:15 to the church: And the God of peace will crush Satan under your feet shortly (Rom. 16:20). Since the church is in Christ, she shared His victory, and in Christ she will join Him by crushing Satan under her feet. This will occur on the Day of Judgment; the saints will join Christ in judging the world and Satan himself (1 Cor. 6:1-3) The Proto Promise Explained There are number of theological points that are developed from the Covenant of Grace in Genesis 3:14-19 that we need to stress. 1. The covenant is developed in the word to the serpent. Salvation is bigger than saving men; it is about the great battle between God and Satan. God is not merely saving souls, He is overthrowing and reversing the position that Satan placed men under. 2. God has one plan of salvation that covers the whole of the Scripture. 3. Although Adam, Eve, and Satan all sinned, only the one who initiates the sin, Satan, is cursed. God's judgment upon him is final. Man is offered hope and salvation through the promise of One greater than himself. 4. Salvation is God's initiative. Sin left man alienated from God and God alienated from him. We were enemies of God: For if when we were enemies we were reconciled to God through the death of His Son (Rom. 5:10). Given the total and radical nature of the Fall, only God could break through to man. These verses stress that God gave hope and promise to man. 5. Satan will eventually be defeated by Christ, who is called the second, last, and heavenly Adam (1 Cor. 15:44-46).

38 CONCLUSION The promise to Adam is the beginning of the Covenant of Grace. God will destroy Satan by sending the Seed. The whole of the Old Testament looks forward to this promise by faith. Jesus Christ initially fulfills the promise in His death upon the cross. The full completion will be in the Second Coming of Christ. SUMMARY God always deals with men through covenants. The original Covenant of Works with Adam had broader aspects of work, rest, and marriage. The focal aspect of the covenant was the test of Adam s obedience at the tree. Adam failed, and thus condemned all men and the creation. In grace, God did not leave men in a hopeless condition, but in the Covenant of Grace cursed the serpent and promised a Seed who would crush the serpent s head.

39 39 39 LESSON THREE QUESTIONS Question 1: What text would you use to show that God s covenant was with Adam and all of creation? Question 2: What are the broader aspects of the Covenant of Creation? Question 3: Does the Sabbath still continue in the New Testament? On which day do we celebrate the Sabbath and why? Question 4: What is the penalty for Adam s failure? Give Scripture texts. Question 5: Is the Covenant of Works finished? Explain your answer. Question 6: What is the first promise of the Covenant of Grace and the gospel? Question 7: Explain the word to the serpent (Gen. 3:14-15). Question 8: Explain the word to the woman (Gen. 3:16). Question 9: Explain three words to the man (Gen. 3:17-19). Question 10: How is Genesis 3:15 fulfilled in Romans 16:20 and 1 Corinthians 6:1-3?

40 40 40

41 41 41 Lesson Four. God's Covenants with Noah & Abraham 1. Noah: Preservation of Creation 1.1. Introduction In order to preserve the chosen seed and prevent the failure of the line of the woman, God judged the creation through the Flood, saving only Noah and his household. Afterward, God covenanted with men that He would never again destroy the creation by water. To further restrain wickedness, He gave men the command and right to take the lives of murderers. Genesis 6:18 is the first explicit biblical reference to a covenant. The covenantal sign with Noah is a rainbow (Gen. 9:12-17) Background of the Covenant It is important to begin with the events that lead up to the establishment of the Noahic Covenant. Sin and death entered the human race due to Adam's fall. In response, God entered into a covenant with Adam, separating the seed of the woman from the seed of the serpent. The Adamic Covenant created two seeds in conflict with each other the lines of Cain and Seth. Cain's line is developed in Genesis 4, while Seth s line is developed in Genesis 5. The power of sin and death quickly permeated the whole creation. Cain kills Abel and his line is marked by violence (Gen. 4:8-23). The two lines coexisted for a period. In due time, the line of Cain began to influence and corrupt the line of Seth through marriage (Gen. 6:1-2). The seed line of Seth was threatened. Also, the extent and power of sin in men s lives became offensive to God: Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually (Gen. 6:5; cp. 6:11-12). As a result, God acted to restrain the power of sin by sending the Flood to judge the seed of the serpent. Only Noah, of the seed line of woman through Seth, found grace in His eyes (Gen. 6:8). Thus, God preserved Noah and his household (Gen. 6:17ff.). The Flood and the Noahic Covenant are related in that both seek to preserve man. The seed is preserved through the flood, while the covenant preserves creation until the

42 42 42 promised Seed should come. In addition, the covenant restrains man's wickedness by allowing men to take the lives of murderers. 28 Genesis 6:18 is the first explicit reference to a covenant. The Noahic Covenant and its terms are spread throughout several passages, not just in single place. The key texts are found in Genesis 6:17-22; 8:20-22; 9:1-17. This covenant is related to both the creation and the Covenant of Grace. Through this covenant, wickedness is restrained and creation is preserved (benefiting all mankind), in order that the promised Seed can come (linked to the Covenant of Grace). Witsius states that this covenant is an addendum to the Covenant of Grace. 29 It is not in the direct line, but it is necessary to restrain sin in order that the covenant might be fulfilled. We will look at this covenant under two headings: the covenant to preserve man generally; and the covenant as it relates specifically to the Covenant of Grace Preservation of Creation Noah's covenant mirrors and reaffirms the original creation, but due to its post-fall position, it brings in some key changes The Reaffirmation with the Original Creation The linkage between the Noahic covenant and the Covenant of Creation is clear as a number of similar terms are used to describe both covenants. Although God destroyed the creation by flood, He re-commits to the creation by promising that it will not be destroyed again before the final judgment. Key parallels are: 1. Birds and beasts Gen. 1:24-25 Gen. 6:20; 8:17 2. Fruitful and multiply Gen. 1:28 Gen. 9:1 3. Subdue Gen. 1:28 Gen. 9:2 30 Although God almost destroyed the whole of the original creation by the Flood, it was not totally destroyed. The use of these terms indicates that the creation continues and that God is reaffirming its validity. The Noahic Covenant does not replace the original Adamic Covenant; rather, it builds upon it. This covenant guarantees that the creation will not again be judged by a flood, and it will be preserved until the Second Coming of Jesus Christ. God binds Himself to maintain this world until the end of time: And the LORD smelled a soothing aroma. Then the LORD said in His heart, I will never again curse the ground for man s sake, although the imagination of man s heart is evil from his youth; nor will I again destroy every living thing as I have done. While the earth remains, seedtime and harvest, cold and heat, winter and summer, and day and night shall not cease (Gen. 8:21-22). 28 Robertson, TCotC, p Witsius, reference needed. 30 Robertson, TCotC, p. 110.

43 Changes in the Creation Covenant We turn to the changes in the covenant due to the entrance of sin in the Fall of Adam. In the original creation, man and beast worked together in harmony. Due to the Fall and the Flood, man will now rule creation in fear and dread (Gen. 9:2). The reason for God not judging creation is that He knows the power of sin is so great that judgment will not work. Sin must be restrained until the Covenant of Grace has brought forth the Seed. As we saw in Genesis 8:21-22, God promises that He will not judge the creation again. However, the reason for this promise is strange. God says that He will not judge because the heart of man is only evil. You would think it would be the reverse, but God recognizes that the remedy for sin is not judgment. If God will redeem man, it must be by grace, not judgment. God is promising to withhold His final judgment until His purposes of grace have been completed. The divine dealings of man after the Flood must be viewed with the overall perspective in mind. Man is totally depraved, inclined towards self-destruction, and worthy of judgment. But God in grace and mercy determines to preserve the life of man, and promotes the multiplication of his descendants. 31 The idea of preserving sinful life is repeated and confirmed in Genesis 9. First, God reaffirms the value of human life, as man is made in His image. In order to enforce this, He gives man the power to take life. The fear of judgment now motivates man to restrain wickedness. Commenting on Genesis 9:3-6, O. Palmer Robertson states: All created life is sacred. Yet the highest value must be attached to the life of man. To sustain life, man may now eat of all the beasts of God's creation (9:3). Yet reverence must be shown for the life principle of the creature, symbolized by the blood (9:4). 32 In Genesis 4:15, God reserved the right to take life for Himself. However, in Genesis 9, He now delegates this power over life to men. From now on, both man and beast that take life must be killed. The primary reason is stated in Genesis 9:5-6. More particularly, the man or beast that commits murder stands under special sanctions (9:5). God requires that the life of the manslayer must be taken by the hand of man. Preservation of mankind is not stated explicitly for the reason for this requirement. This reason goes deeper. Because God's own image is stamped on man, the murderer must die. 33 Yet the subsequent command also shows that preservation is also important: Go forth and multiply (Gen. 9:7). These verses in Genesis 9 implicitly lay down the basis of civil government. They ensure justice and attempt to restrain sin. If man s blood is shed, man must shed the offender s blood. This is the beginning of civil government which Paul develops in Romans 13: Robertson, TCotC, p Robertson, TCotC, p Robertson, TCotC, p. 116.

44 The Sign of the Covenant God gave a sign of the covenant, the rainbow. The rain clouds, which first occurred in the Flood (Gen. 2:5), now threaten, but at the same time God graciously provides a rainbow, indicting God s grace and longsuffering to men. The throne of God is also surrounded by a rainbow (Rev. 4:3), indicating both God s rule over the creation and His grace toward it The End of the Covenant God promises to preserve the creation. This will continue until the Seed has come forth and all of God's elect have been gathered. God has covenanted that He will never again judge the world by flood, so the second judgment/cleansing of the earth will be by fire (2 Pe. 3:4-7). The destruction of the old creation in Noah s day was a sign that judgment is coming and that God will once again destroy the creation. The old creation was destroyed by water, but the new creation will be destroyed by fire The Relationship to the Covenant of Grace We turn now to the link between the Noahic Covenant and the Covenant of Grace The Covenant Is Made with Noah and All Flesh The line of the seed of woman passes from Seth to Noah; the promise to her will be fulfilled through him: But Noah found grace in the eyes of the LORD (Gen. 6:8). Some have argued that Noah was blessed because he was righteous; that is, God blessed his righteousness: This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God (Gen. 6:9). However, we are to read this verse in light of the one that comes just before it; it is the grace of God working in Noah that transformed his character into one of godliness. The separation of the seed of the woman is accompanied by the grace needed to change our character and make us ready for God's kingdom. In Noah, we see the broader need to preserve men in the sinful generation. In addition, the seed of the woman now runs through Noah. The preservation of the specific line of the seed of the woman leads to the preservation of the whole world. While the covenants with Adam and Noah are different, they both work in parallel to accomplish the same thing The Household Principle This is the first instance in the Bible of God dealing with households. In the promise to the woman, the seed lines or lineages were developed. God now adds the idea that His grace runs through households. This is stressed constantly through the story of Noah (Gen. 7:1, 7, 13, 23; 8:16, 18; 9:12). The blessing of Noah as the seed brings blessing to all of Noah s household. Noah is blessed as well as all those with him in the house. The writer to Hebrews picks up on this in Hebrews 11: By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his

45 45 45 household, by which he condemned the world and became heir of the righteousness which is according to faith (Heb. 11:7). This covenantal principle of households will be further developed in the Abrahamic, Mosaic, and Davidic covenants. We are not saying that everyone in the household is saved; we know they are not (e.g., the cursing of Canaan; Gen. 9:24-25), but we are saying that God's blessing generally runs in households. The household principle is rooted in God s grace to restore households marred by sin after the Fall. Sin divides; after the Fall we see Adam's family being pulled apart. Adam was against Eve, and they were both against God. God s grace works to remove sin, and it works to build households up. The grace of God does not act against nature, but in tandem with it; the natural place for man is in a family, and grace generally runs in households. This household principle continues into the New Testament (Acts 11:14; 16:15, 31). We will look at this in more detail in lesson 8 on the sign of the covenant. Hebrews 11:7 also stresses that Noah s salvation is to be contrasted with the condemnation of the world. This is a fulfillment of the principle of the enmity and division between the seed of the woman and that of the serpent, and the truth that the serpent and his seed will be judged. The great salvation of the Seed is linked to the destruction of the serpent s seed. 2. Abraham: Promise to the Nations 2.1. Background of the Covenant with Abraham The Maintaining of the Seed After the flood, the wickedness of men reasserts itself with the human race. To slow down the spread of sin, God confused men s languages at the Tower of Babel; this splits the race of men into a number of nations. From these nations, God selects one family to narrow the seed. From that family the nation of Israel will come. As part of the Covenant of Grace, God enters into a covenant with Abraham in order to separate his seed from the nations. Before the Flood we see the two seed lines. After the Flood, the seed line now runs from Noah to Abraham and from Abraham through the nation of Israel. This narrowing of the seed line separates the seed, Israel, from the other nations. From this stage forward, God's purposes of grace now flow through Abraham and Israel The Separation of Israel and God s Universal Purposes The separation of Abraham s descendents, Israel, was always to be only for a time. God's purposes were always to be bigger than Israel. The narrowing of the seed line to Israel exists until the purposes of bringing forth the promised Seed at the proper time had been fulfilled (Gal. 4:4). It was always God s purpose to bless the whole creation. This is illustrated by the story of Melchizedek (Gen. 14:18-24). Melchizedek stands outside the line of the seed of Israel. He is a priest to both Abraham and the Gentile nations,

46 46 46 showing his preeminence over Abraham and Israel, and that God s purposes are wider than Israel The Sovereign Nature of the Covenant In Genesis 3:15 we noted that it was God who separated the seeds and who placed enmity between the seed of the woman and the seed of the serpent. This shows that salvation is God's work; it is God s initiative. The same is true of Noah, who finds grace in God's sight. God again takes the initiative in separating Abraham from the families/nations upon the earth (Gen. 12:1) Key Texts of the Covenant with Abraham There are four principal texts in Genesis describing the Abrahamic Covenant, and each one emphasizes something slightly different The Promise to Abraham (Gen. 12:1-3) The initial promises to Abraham are made in Genesis 12:1-3. God will give Abraham a land, God will make of him a great name and nation, and God will make him a blessing to all nations. 35 The initial fulfillment of the Abrahamic Covenant occurs in Isaac and the foundation and establishment of Israel. In and through Isaac, God raises up Israel. Through Moses, God s people are brought into the land of Canaan. In Israel s relationship with the nations, those who love God s people will be blessed; those who reject Israel and the witness of God will be cursed. However, the covenant of Abraham was never limited to just the Jews. The promise was always greater than the Jewish race. First, the sign of the covenant, circumcision, was made not only with Abraham s bloodline, but also with his entire household. Anyone could join the covenant and be circumcised (Ex. 12:43-49). Second, the original promises to Abraham looked forward to this covenant being applied to all nations (Gen. 12:1-3). Paul notes that the promises made to Abraham meant that in him all the nations (plural) would be blessed. The plural nations is used, indicating that the blessings were not just to the Jews, but also for all who share the faith of Abraham. Only those who are of faith are the sons of Abraham (Gal. 3:7). The final fulfillment occurs in the coming of Christ with the blessings of God going to all the nations. Paul develops the broader and Christological aspects of the Abrahamic promise in Galatians 3:6-9, 13-18, and Paul argues that the promise to Abraham was for a seed, singular, not seed plural (Gal. 3:16). This focuses the seed idea on one individual, namely Christ, rather than the nation of Israel. While there was initial fulfillment of the seed promise in Isaac and then in Israel, the true Seed of Abraham was Christ. The Jews interpreted this promise to mean that all Jews were sons of Abraham, 34 Vos, p Alexander, p. 120.

47 47 47 and so blessed (see Jn. 8:39-41). Paul states that the true seed in whom all the blessings of God are found is Christ. All who are joined to Christ by faith are the true sons of Israel. Paul, having taken the exclusivity of the Jewish line out of the argument, also points out the true nature of the blessing. Like Abraham, if any one has faith, either Jew or Gentile, they are joined to Christ and baptized into Him. If they are in Christ, they are in the seed, and thus share in all of Christ s blessings. The blessings of the New Covenant have been poured out on all who are in Christ (Gal 3:13-14). Finally since the Seed of Abraham is Christ, if anyone is in Christ, he is Abraham s seed and an heir of the promises along with Abraham (Gal. 3:14, 28-29). Those promises are that He will be the God of Abraham and his seed (spiritual descendents), and that they will receive the blessings of the New Covenant (see Acts 2:38-39) God s Formal Arrangement of the Covenant (Gen. 15:1-18) God formally inaugurates the covenant in Genesis 15:1-18. God promises Abraham that he shall have a son from his own body. His offspring will be as numerous as the stars of the sky (Gen. 15:4-5). God confirms this promise by entering into a covenant with Abraham (Gen. 15:18). In Abraham s vision, it is God who passes through the pieces of the dead animals, not Abraham (Gen. 15:17). This is God's covenantal oath with Abraham. The torch passing between the dead animals binds God to Abraham in blood. God promises that He will be cut in two like the animals if this covenant is not fulfilled. Through this action, God commits He will do this for Abraham; it is a covenant bond unto death. In Galatians 3, Paul points out that these promises are fulfilled in Christ. It is Christ who is cursed for us, that we might receive the promise of the Spirit through faith (Gal. 3:13-14). The only way that God could be Israel s God was for His Son to come, to die, and to become a covenant curse for His people. God had to pay for His people s sin, and so God Himself had to die. Genesis 15 is the foundation of all the later blood sacrifices of Israel. Each of them relates back to and reaffirms the covenant with Abraham (see especially Exodus 24 and Jeremiah 34). The Abrahamic Covenant has both conditional and unconditional aspects to it. In Genesis 15, it is God alone who passes through the animal pieces, not Abraham. God shows His full commitment to the covenant by taking the penalty for failure solely upon Himself. Nevertheless, at the same time, we are told: And he (Abraham) believed in the LORD, and He accounted it to him for righteousness (Gen. 15:6). The blessings of the covenant come to Abraham because he believed God through faith. It is God alone who is active in bringing salvation; it is God who justifies or reckons Abraham righteous because of his faith. Likewise, all who are Abraham s spiritual descendents are saved through faith in God s promises through Jesus Christ. Paul emphasizes that our salvation is just like Abraham s: it does not come through works of obedience, but through Spiritgiven faith (Gal. 3:5-9). Obedience is a product of faith, not the source of it.

48 48 48 An illustration of obedience as the product of faith can be seen both in Genesis 12:1-3 and 17:1. In Genesis 12, God called Abraham to follow Him. Abraham s faith and trust in God s call is manifested by his obedience in following God. In Genesis 17, God calls Abraham to walk before Him and to be blameless. Abraham has already been declared justified in Genesis 15:6; now he must show his loyalty in following and obeying God. These examples in the life of Abraham show that salvation is of God, and we are to respond in faith to His promises. This faith will lead to obedience, not as a ground of justification, but as an evidence of covenant loyalty Circumcision, the Sign of the Covenant (Gen. 17:1-14) In Genesis 15, God made a promise to Abraham. In Genesis 16, Abraham's faith weakened, and like Adam before him, Abraham listened to his wife. As a result, he slept with his maid Hagar and had a son outside of the covenant. Abraham tried to make the promise of God happen by the power of his flesh, rather than waiting by faith for God to fulfill His promises. This was a weakness of Abraham s faith. In order to strengthen Abraham's faith while waiting for the promise, God gave Abraham a sign the sign of circumcision (Gen 17:1-14). Regarding circumcision, we note the following: 1. The covenant sign is circumcision. Abraham first believed in God s promise (Gen. 15:6), and then he is given the covenantal sign (Rom. 4:9-12). The sign of the promise is given to strengthen his already existing but weak faith. Abraham is also commanded to circumcise his children even though they have not yet believed. The sign of the promises of God is to be given to them as well. The sign of circumcision does not save Abraham s descendents; they must also respond to God s promises by faith (Rom. 4:12). The application of circumcision to Abraham s family builds upon the household blessing of Noah. Just as God covenants with Noah and his entire household, so also the entire household is brought into the covenant with Abraham. 2. Circumcision is closely related to the covenant. God calls circumcision the sign of the covenant (Gen. 17:11); further He also states that circumcision is My covenant (Gen. 17:10) Circumcision is a bond in blood, sovereignly administered. 4. The cutting of the foreskin points to the need for sinful flesh to be cut away. Thus, the sign of circumcision points to an inward change of heart (Dt. 30:6). It also points to the bloody death of Christ: In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ (Col. 2:11) The Confirmation of the Covenant (Gen. 22:1-19) The climax of the Abrahamic Covenant occurs at Mount Moriah with the sacrifice of Isaac. Abraham s faith is tested in Genesis 22, and he responds by faith. In consequence, God confirms the covenant by an oath (Gen. 22:15-18). This passage concludes God's promises to Abraham. 36 Robertson, TCotC, p. 148.

49 49 49 God is clearly sovereign in each of these covenant passages. He initiates the covenant, and He will perform it. It is God alone who will die to fulfill the covenant, but Abraham is still called to obey to walk before Him and be blameless (Gen 17:1). Abraham must circumcise his children (Gen. 17:9-14). In Genesis 22, Abraham is called to respond to God's covenant by faith. We say that the covenant is of grace; God calls and provides the sacrifice by grace, but at the same time Abraham must show his commitment to the covenant by faith and obedience. Mt. Moriah later becomes the site of the temple (2 Chr. 3:1), linking Abraham's sacrifice of his covenant son with the substitutionary sacrifices of the temple The Summary of the Relationship God enters into covenant with Abraham; He promises him a land, a seed, and that he will be a blessing to all nations. God confirms these promises by cutting a covenant and passing through the animal pieces. God gives Abraham the covenant sign of circumcision. Later, God tests Abraham, and when he responds in faith and obedience, God then confirms the covenant by an oath. All these promises are fulfilled in Christ, Abraham s greater Seed The Relationship to the New Covenant As with all the covenants, the Abrahamic Covenant is fulfilled first in Israel and then finally in Christ. 1. Jesus is Abraham s seed: The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham (Mt. 1:1). 2. The death of Christ is a fulfillment of the covenant. Christ's death fulfills the covenant with Abraham and brings in the New Covenant (Lk. 22:20). Circumcision points to the death of Christ (Col. 2:11-12). Christ s death fulfills and brings in the New Covenant. 3. The blessing to all nations is fulfilled in Christ: Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, In you all the nations shall be blessed. So then those who are of faith are blessed with believing Abraham (Gal. 3:7-9). All who are in Him are His by faith: And if you are Christ s, then you are Abraham s seed, and heirs according to the promise (Gal 3:29). Christ is now the center of the promises to Abraham: all who bless Him will be blessed; all who reject Him will be rejected. 4. All of Abraham s seed are the sons of God; all the sons will also receive the Spirit of God (Gal. 4:6). This promise was implied in the covenant with Abraham: that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith (Gal. 3:14).

50 CONCLUSION In order to restrain wickedness, God judges the old world in the Flood. He saves Noah and his household because of His grace. He promises to preserve the earth and not judge it again until the final consummation of all things. God then sovereignly entered into a covenant with Abraham, promising him that he would have a land, a seed, and that he would bless the nations. God guaranteed this by cutting a covenant with Abraham and giving him the covenant sign of circumcision. Abraham was tested in his faith throughout his life and particularly at Mt. Moriah. SUMMARY To preserve the seed in the face of and due to man s great wickedness, God sent the judgment of the Flood. He then covenanted with Noah, promising him that He would not send a similar judgment until the end, when all things will be cleansed with fire. The seed of the woman becomes further narrowed in the Abrahamic Covenant. Now the seed runs through Abraham and Israel. God first promises Abraham a seed and then later enters into a formal covenant with him. It is only God who passes through the animal pieces, indicating that if He does not fulfill the covenant with Abraham, He will become like the dead animals. God confirms these promises to Abraham and to his seed through the covenant sign of circumcision. Circumcision also points to the death of Christ. Jesus is the seed of Abraham; through His death He fulfills the covenant with Abraham.

51 51 51 LESSON FOUR QUESTIONS Question1: Give two reasons why God sent the Flood. Question 2: What is the sign of the Noahic Covenant? Where do we see it? Question 3: What is the household principle? Give three illustrations from Acts. Question 4: Name 4 principal texts in Genesis describing the covenant with Abraham. Question 5: What three promises are made in Genesis 12:1-3? Question 6: Describe the importance of the vision of the torch passing through the animals in Genesis 15:7-17. Question 7: How was Abraham tested at Mt. Moriah? Question 8: What is Mt. Moriah s later significance? Question 9: What does circumcision symbolize? How is it fulfilled in Christ? Question 10: In what way does Christ s sacrifice fulfill the promise to Abraham?

52 52 52

53 53 53 Lesson Five. Moses: Israel and the Law This lesson focuses upon the covenant with Moses. God used Moses as a mediator to deliver Israel out of Egypt. God then entered into a covenant with Israel at Mt. Sinai. Although the focal point of the Mosaic Covenant is the law, the covenant with Moses is actually gracious and part of the Covenant of Grace. Moses serves as the mediator of the covenant. Moses, the law, and Israel form a distinct legal structure or jurisdiction in this covenant. We end this lesson by looking at how this covenant is fulfilled in the New Covenant. 1. The Mosaic Covenant 1.1. Covenant Background God promised Abraham that he would have a seed, but that his seed would be in captivity for 400 years before being delivered out of captivity into the Promised Land (Gen. 15:13-14). This prophecy was fulfilled in Israel s deliverance from Egypt. The reason for Israel s deliverance is the prior covenant between Abraham and God. 37 In fact, Israel is already in covenant with God through the seed provisions of the Abrahamic Covenant (cp. Ex. 3:14-16) The Graciousness of the Covenant At Mt. Sinai, God, through Moses as mediator, enters into a formal covenant with the nation of Israel. The covenant is based upon grace. The nation of Israel is already in covenant with God through the earlier covenant with Abraham. Formally, Israel is chosen because of the promise to the fathers, not because of their worthiness (Dt. 7:6-8). The order of events that lead up to God s covenant with Israel also shows that this is a gracious covenant. Israel is first brought out of slavery/bondage; only afterward does God covenant with them and give the law. First there is deliverance and salvation; then there is law and the call to obedience. The sequence of events is affirmed in the very Ten Commandments themselves. In the prologue to the Commandments, God s statement that He delivered them is the reason they are to obey Him: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. Therefore (Ex. 20:2). The same words and patterns are reaffirmed in the second giving of the law in Deuteronomy 5:6. First God delivers Israel, and then He gives them the law. This order of salvation followed by obedience stresses that the covenant is the primary relationship. The giving of the law is a part of the covenant, but grace is foremost, not law. Israel is not blessed because she keeps the law; rather Israel is blessed by God s grace alone, and then in thankfulness she is to keep the law. 37 Robertson, TCotC, pp. 176,177.

54 54 54 The graciousness of God s relationship with Israel shows that the Mosaic Covenant is not a restatement of the Covenant of Works (which was ended in Adam); rather, it falls under the Covenant of Grace. Israel is saved by grace, not by works. In this covenant, therefore, the law has a different function. The covenantal confirmation occurs in Exodus 24:1-8. The Ten Commandments and the book of the law are covenantally bound to Israel by the shedding of blood: Then he took the Book of the Covenant and read in the hearing of the people. And they said, All that the LORD has said we will do, and be obedient. And Moses took the blood, sprinkled it on the people, and said, This is the blood of the covenant which the LORD has made with you according to all these words (Ex 24:7-8). The sprinkling of the blood over the people and the book is the covenant bond in blood. The sprinkling of the blood of the covenant is also evident in the sacrifices. The tabernacle, and later the temple, shows that God is in the midst of Israel, but she cannot come into His presence. The tabernacle is found in Israel in the center of the camp (God dwelling in the midst of His people), but only the priest can go to God, and then only with blood. The tabernacle/temple structures show the holiness of God. God is with His people, but they can only approach Him through the shedding of blood The Focal Point of the Covenant The focal point of the covenant is God binding Himself to the nation of Israel through the law The Law Is Part of the Covenant Although this covenant is part of the Covenant of Grace, the primary emphasis is the giving of the law, showing Israel s sin and their need for a savior. The need for obedience is evident in all of the covenants (e.g., Gen. 17:1; Mt. 5:17-20), but the key stress in this covenant is the full and detailed description of God s will given to Moses The Ten Words: A Summary of the Law The covenant of the law begins with the giving of the Ten Words, or Ten Commandments, a clear summary of God s law. Exegetically, the Ten Words are set apart from the rest of the law (Ex 34:28; Dt. 4:13; 9:9, 11). These words are then followed by a number of commandments that are written in the book of the law. The Ten Words, written in stone, indicate the full external summary of the law. 39 Reformed Theology has traditionally divided the law into three parts: the moral law, as summarized in the Ten Words; the ceremonial law, concerning the priesthood, the sacrifices, the festivals, and other rituals; and the civil law, the law that governs daily life. This distinction is not clearly stated by Moses, (although the Ten Words are separate), but it is implied in the structure of the law itself. This distinction has proved helpful in deciding what part of the law applies in the New Testament. The moral law continues to 38 Robertson, TCotC, p Robertson, TCotC, p. 172.

55 55 55 be binding; the ceremonial law has been fulfilled in Christ; and the civil law provides the principles that are the basis of society today The Failure of Israel to Obey the Law Israel is given the law, and yet she fails to obey it. This outcome was planned by God. In Leviticus 26 and Deuteronomy 28-30, God outlines His covenant with Israel. If they obey Him, they will be blessed; but if they disobey Him, they will be judged and cast out of the land. Having placed the two alternatives before them, God then states that they will disobey Him and He will cast them out. Mercifully, this will not be the end of their story, for after they have been cast out, God will return and bring them back to the land of Israel. This restoration of physical Israel is an allusion to the New Covenant restoration in Christ. The reason for Israel s failure is to demonstrate to Israel and all the nations that works cannot justify man. Israel and the nations cannot be justified by keeping the law. Men, due to their sinful condition from Adam onward, cannot worship God acceptably without God's intervention. The history of Israel proves that man cannot worship God acceptably and that God needs to intervene by grace The Function of the Law Since the law was given as part of the Covenant of Grace and not of the Covenant of Works, why was Israel given the law at all? The first reason Israel is given the law is to demonstrate her sin so that she might wait for God s salvation. Paul makes this point: Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor (Gal. 3:21-25). The law also demonstrates the holiness of God, describing the obedience that God demands of Israel and His people: For I am the LORD who brings you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy (Lev. 11:45). A third reason the law was given was so that Israel could know the will of God. Since God is the Savior of His people, Israel is expected to show her love to Him by obedience The Ceremonial Law The Law was greater than the Ten Commandments; it included information on sacrifices, the temple and the priesthood. This is commonly referred to as the ceremonial law. The ceremonial law points forwards to Christ. In John 2 we are told that Jesus is the temple and the temple is fulfilled in Him. The ceremonial law was typological, pointing to Christ. There are three parts: the sacrifices, the tabernacle and temple, and the priesthood. As types, they had no power to save. Their power was only in that they looked forward to Christ. If the moral law (the

56 56 56 Ten Comandments) showed men their sin, the ceremonial law (the priesthood, the tabernacle/temple and the sacrifices) pointed them to God s remedy for sin. In the book of Hebrews we are told that the sacrifices do not save; rather, they pointed to Christ s work and what God truly wanted, namely obedience: For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, He said, Sacrifices and offerings You have not desired, but a body have you prepared for Me; in burnt offerings and sin offering You have taken no pleasure. Then I said, Behold, I have come to do Your will, O God as it is written of Me in the scroll of the book. When He said above, You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings (these are offered according to the law), then he added, Behold, I have come to do Your will. He does away with the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all (Hebrews 10:1-10) The New Structure of Moses, Israel, and the Law Another new and important aspect of this covenant is that Moses is the mediator. Moses stands between God and Israel (Ex 34; 1 Cor. 10:1-6) to mediate God's word to Israel. In the covenant, Moses, the law, and Israel are linked in a particular bond. The linking of Moses and Israel with the law creates a new legal jurisdiction. It is important to make the distinction between the content of the law and the jurisdiction of the law. The content refers to the commands of God, such as the Ten Commandments and the other laws. The jurisdiction refers to the authority or legal structure that one is under. Under the covenant with Moses, God now deals with Israel through Moses and the law. This imposes a new jurisdiction, a new authority structure in Israel. The law states that the wages of sin is death (Rom. 6:23) and that the soul that sins shall die (Ez. 18:20). This means that under Moses, all who break the law will fall under its curse. There are only two ways for a lawbreaker to approach the demands of the law. First, one may pay

57 57 57 the penalty in order to fulfill the demands of the law. Secondly, one can move from one jurisdiction to another to escape the demands of the law. Let me give you an illustration of jurisdiction and the demands of the law. Stealing is a crime in Belize. If I steal something in Belize, then I am guilty under the law in Belize, and I must pay the just penalty for my crime described in the law. However, if I move out of Belize before I am caught to a country that has no extradition treaty, then I am no longer under the jurisdiction of the nation of Belize. If I flee to Guatemala, the Belize government no longer has any power over me. Even though stealing is still a crime in Guatemala, I am not guilty in Guatemala because the crime occurred in Belize. This concept is important; the Covenant of Law forms a jurisdiction, like the jurisdiction of a country. If one commits crimes in this jurisdiction, one will be judged under the terms of the Mosaic Covenant. There are only two ways out: 1) by paying the price or penalty of the law; or 2) by leaving the jurisdiction. If one is under the Mosaic Law, one must pay for violating the jurisdiction. If we apply this to Jesus Christ, we see that since Jesus is a Jew, He is under the jurisdiction of the Law of Moses (Gal. 4:4). He voluntarily takes upon Himself the sins of His people. The law demands death for sin; therefore He dies on our behalf. In His death, He pays the law's price, and in His resurrection, He is raised into a new jurisdiction a jurisdiction of the New Covenant and of grace. In His death and resurrection it is as though He has died in one country and has been born into another. In the New Covenant, Christ paid the demands of the Old Covenant; He shed His blood for the remission of sins. He had no sin of His own, but He took upon Himself the sins of His people (Rom. 7:1-6; Gal. 4:4-6). Israel s sin is paid for in Christ. When Christ dies, He dies to the Old Covenant jurisdiction and is raised in the New Covenant jurisdiction. In His death and resurrection, He has moved jurisdictions. Very importantly, since we are in Him, we too died to the Old Covenant jurisdiction and have been raised into the New Covenant jurisdiction. Since we are no longer under the jurisdiction of the Old Covenant, we have no need to fear the law. Its penalty has been paid.

58 The Law and Old Testament Believers We turn now to the position of an Old Testament believer under the law. David is a useful illustration of the principle of salvation by grace in the Old Testament. Although David is under the Davidic Covenant, he is also still under the Mosaic Law. Further, by faith he is also united to Christ in the New Covenant. First, David is saved by grace and faith. In Romans 4:5-8, Paul cites Psalm 32:1-2 to show that David was justified by faith, just like New Testament believers, and not by the works of the law. Second, it is also clear from the Psalms themselves that David was waiting for the coming Messiah, (e.g., Ps. 2; 16; 45; 89). David understood that the Mosaic sacrifices themselves could not save (Ps. 40:6-8; cp. Heb. 10:1-8); it had to be the obedience and death of the Messiah. The testimony of David shows that Old Testament believers were never saved by the works of the law, but they were saved by faith, waiting for the Messiah who was to come. Given this, why did they continue to offer sacrifices? Paul states that at that stage, believing Israelites were like children, under guardians and stewards waiting until the full revelation of God in Christ, when they would become adults (Gal. 4:1-6). Now that Christ has come, the Old Testament types and shadows have been removed. In the coming of Christ, the purpose of the law is fulfilled and so it is no longer needed. 2. The New Testament and the Law This section introduces how the law is fulfilled in the New Testament. First, we will look at Christ s fulfillment of the law, and then we will look at how this affects all those in Him Fulfillment: Jesus/Israel and the Law The obedience of Christ fulfills the requirements of God under the Old Covenant in two different ways. First, His obedience is the fulfillment of the law given to Israel under Moses. He is the true Israelite, the servant of God. The roots of the nation are founded in an individual, Jacob who becomes Israel (Gen. 32:28). God later calls the nation of Israel His son: Then you shall say to Pharaoh, Thus says the LORD: Israel is My son, My firstborn (Ex. 4:22). The sonship of Israel finds its climax in Christ as the true, obedient, blessed Son, the one who obeys the law. In Galatians 4:4 we are told that Christ is born of a woman, born under the law, to redeem those who were under the law. Jesus Christ the Son, the true Israel, the full Son of God, fulfilled the law perfectly, meriting righteousness through His obedience (Rom. 5:17-19). Secondly, His obedience is also seen as the fulfillment of the Adamic Covenant. Jesus' obedience as the second or last Adam is contrasted with Adam's disobedience (Rom. 5:12-19; cp. Phil. 2:6-12). This shows that His obedience is wider than that of just Adam.

59 59 59 Jesus not only fulfills the requirements of the law through His obedience, but He also fulfills all the ceremonial aspects of the Mosaic law. Jesus is the fulfillment of the sacrificial system in the Mosaic Covenant. The shedding of His blood in the New Covenant is the fulfillment of the Passover and the sacrifices. He brings in a new priesthood and a better, effective sacrifice (Heb. 5:1-11; 10:1-14). Furthermore, Jesus is the true tabernacle and temple, dwelling in the midst of His people (Jn. 1:14; 2:18-21). All the types and shadows of the Old Covenant law are fulfilled in Jesus Christ The Application of the Law in the New Testament The Law Is the Same In Deuteronomy 28-30, God promised that after Israel had been cast out of the land for their disobedience, God would restore them. In Jeremiah 31:31-34 and Hebrews 8, God promises a New Covenant that will be better than the Old Covenant. In this New Covenant, God will write His law, not externally upon stone, but internally upon the heart, indicating obedience to God's commands. Paul teaches the same principle in 2 Corinthians 3. In the New Covenant, the Holy Spirit takes the law and writes it upon the heart. This is the same basic law as summarized in the Ten Commandments (Mt. 5:17-20). The difference is that now Christ is the true and authoritative interpreter of the law; instead of relying on Moses, Christ says, I say unto you (Mt. 5:21ff.). In doing so, the law is now to be seen as an inner reality, an attitude of the heart. Christ both fulfilled the law and obeyed the law. As believers recreated in the image of Christ, we are to follow His example and strive to obey the Law The New Jurisdiction of the New Covenant The New Covenant leads to an increase in the knowledge of God's will, now interpreted and demonstrated by Christ. Furthermore, Christ, as the head of the New Covenant, changes the structure through which God relates to us. In this New Covenant structure, God relates to us by grace, not by law. Hence Paul s words: We are not under law, but under grace (Rom. 6:14, 15); and John's statement: The law (old jurisdiction) came through Moses, but grace and truth (new jurisdiction) come through Jesus Christ (Jn. 1:17). John is not principally referring to the content of the law; rather he is pointing to the fact that under Moses Israel was regulated by the law, while in Christ we are under the jurisdiction of grace.

60 CONCLUSION God builds upon the covenant with Abraham by the covenant with Moses. The covenant emphasizes the law. Israel is given a summary of the law in the Ten Words, commandments written on stone. Moses and Israel are a jurisdiction under law. SUMMARY The Mosaic Covenant does not stand alone; rather it builds upon the covenant with Abraham. The Mosaic Covenant is part of the Covenant of Grace. The key element of the covenant is the law, summarized in the Ten Words or Commandments written upon stone. In the covenant, Moses is the mediator between God and Israel. Moses, Israel and the law are linked together in one covenant. All Jews born under this covenant are under the law and so under the sentence of death. The only escape is to wait for the Messiah who was to come. In the coming of the Messiah and the payment of sin, a new covenant, mediator, and jurisdiction are entered into one of grace, not law.

61 61 61 LESSON FIVE QUESTIONS Question 1: What defines the covenant with Moses? Question 2: What is the relationship between the covenant with Abraham and the covenant with Moses? Cite verses. Question 3: Prove that the Covenant of Moses is based upon grace, not law and works. Question 4: Where do we find a summary of the law given to Israel? Question 5: How has Reformed Theology traditionally divided up the law? Question 6: What is the significance of the law being written upon stone? Question 7: What does Deuteronomy teach? Question 8: Explain what we mean by the jurisdiction of the law. Give two New Covenant texts to support you answer. Question 9: In the New Testament, where and by whom is the law written? Cite two texts. Question 10: Using the Psalms and New Testament texts, explain the position of Old Testament believers such as David under the law.

62 62 62

63 63 63 Lesson Six. David: Covenant with the King 1. The Covenant with David 1.1. Overview The covenant with David builds upon the earlier promises to Moses. Moses has brought Israel out of Egypt and given her the law, and Joshua has brought her into the Promised Land. Great strides have been made, but Israel is still surrounded by enemies, the temple has not yet been built, and the rule of God s law through the king is not being enforced. In summary, Israel is in the land, but she is not firmly established. The Davidic Covenant establishes Israel in the land. David is anointed king and sets up his throne in Jerusalem (2 Sam. 5). After establishing his capital, David stabilizes worship by bringing the Ark of the Covenant into Jerusalem (2 Sam. 6). Following these events, God enters into a covenant with David; David and his seed will be kings in Jerusalem forever (2 Sam. 7). The Davidic Covenant finds its immediate fulfillment in Solomon, but it finds its greater fulfillment in Christ, David greater Son (Ps. 110; Mk. 12:35-37). There are four key aspects to this covenant. First, God establishes David as king in Jerusalem. Second, as king David acts as the representative of the kingdom. Third, the covenant emphasizes sonship; the king is the son of David and also the Son of God. Fourth, a mark of kingship and sonship is the gift of the Holy Spirit. These four categories occur in each of the preceding covenants, but they are made explicit in the covenant with David. These four also become the foundation of the new covenant in Christ. This covenant is the high point, the climax, and the fullest description of the Old Covenant. Thus, it is the clearest illustration of the principles that God will bring to reality in the New Testament.

64 The Background and Setting The key text for the Davidic covenant is in 2 Samuel: When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. And your house and your kingdom shall be established forever before you. Your throne shall be established forever (2 Sam. 7:12-16). It is important to understand that the mercy that departed from Saul is the gift of the anointing of the Spirit. The removal of the Holy Spirit shows God s complete abandonment of Saul (1 Sam. 16:13, 14; cp. Ps. 89:20ff.). God anoints David as king, pouring out the Holy Spirit upon him. At the very same time, the Holy Spirit departs from Saul. The anointing by the Spirit is a central part of kingship and the Davidic Covenant Key Elements of the Davidic Covenant The King as Ruler in Jerusalem David, the king of Israel, established the seat of his rule in Jerusalem (2 Sam. 5:6-9). In the old creation, David and his sons rule Israel from the city of Jerusalem. However, in Christ, David s son is now the ruler not only of Jerusalem, but also of the heavens and the earth (Eph. 1:10). Christ, through His resurrection brings in and is head over the new creation (Rom. 1:3-4; 1 Cor. 15; 2 Cor. 5:17). The rule of the Son of David already encompasses the whole creation The King as Representative The king in Israel is also the representative of the nation. This is clear from several passages: 40 Therefore all the elders of Israel came to the king at Hebron, and King David made a covenant with them at Hebron before the LORD. And they anointed David king over Israel (2 Sam. 5:3). Now the king sent them to gather all the elders of Judah and Jerusalem to him. The king went up to the house of the LORD with all the men of Judah, and with him all the inhabitants of Jerusalem the priests and the prophets and all the people, both small and great. And he read in their hearing all the words of the Book of the Covenant that had been found in the house of the LORD. Then the king stood by a pillar and made a covenant before the LORD, to follow the LORD and to keep His commandments and His testimonies and His statutes, with 40 Robertson, TCotC, p. 235.

65 65 65 all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people took a stand for the covenant (2 Kgs. 23:1-3). As mediator, the king represents God to the people and the people to God. God rules His people through David, His earthly king and representative. The people do not come directly into God s presence; rather they come to God through their king. An important implication is that the focus of obedience now shifts to the acts of the king. When there is a good king who is obedient, Israel is blessed. When the king sins, Israel falls under God s wrath. The coming of the king shifts the focus from the nation's acts to that of her representative. This pattern is developed in the book of Kings. The first and clearest illustration of the king being a representative can be seen in the battle between David and Goliath (1 Sam. 17). The Philistines, with Goliath as their representative, come against Israel. David stands as Israel's representative, and through his defeat of Goliath, he secures victory for all the people of God. We also see this principle in Solomon. When Solomon is acting wisely and faithfully, he and all Israel are blessed. However, when Solomon forsakes God, he is disciplined and the nation of Israel is split between Judah and Israel as God's judgment falls upon them (1 Kgs. 11:11). The disciplined line of David continues until the rule of Manasseh, who through his wickedness brings judgment upon the whole nation. Because of Manasseh s wickedness, Judah and the line of David are judged and eventually thrown out of the land (2 Kgs. 21:10-15). Because the king is a representative of the nation, Israel's blessing or cursing under the Law of Moses is now dependant upon her ruler. This points forward to the role that Christ, David s greater Son, the true and final king of Israel, will play. Christ now stands as Israel s representative, and Israel is blessed through Him The King as Son The covenant with David is made with him and his sons after him. David is promised that God will bless his sons and they will sit upon the throne forever. This is initially fulfilled in Solomon who builds the temple. There is a second promise linked to sonship; not only will the son be of David s line, but he will also be the very Son of God. Two promised lines are combined in the coming of Jesus Christ, who is both the son of David and God's own Son (Mt. 3:17). In the resurrection, He is declared to be the Son of God with power (Rom. 1:3-4). It is through the Seed that David s house will be established forever. In Christ, the covenantal promise of Sonship reaches its climax The King as Anointed by the Spirit Closely related to sonship and kingship is the promise of the Holy Spirit. This promise is stated indirectly in 2 Samuel 7, in which God promises not to take His blessing away as He did from Saul. This event occurred in 1 Samuel 16: Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came upon David from that day forward. So Samuel 41 Robertson, TCotC, pp. 233, 234.

66 66 66 arose and went to Ramah. But the Spirit of the LORD departed from Saul, and a distressing spirit from the LORD troubled him (1 Sam. 16:13, 14). The context of this passage is that Saul has been disobedient to God. God has judged him and rejected him as king. God sends Samuel to anoint David, and as the anointed king, David receives the Spirit that had departed from Saul. Kingship, sonship and the Holy Spirit are all related. In the Scriptures, in order to equip a person for a task or office, God gives them His Holy Spirit. In order to fulfill the office of the king, David and his sons will be anointed. The anointing of the Spirit is seen powerfully in the life of Jesus Christ, the Anointed One. At Jesus' baptism, He is baptized in the fullness of the Spirit (Mt. 3:16-17). Later, He is raised from the dead into new life by the power of the Spirit. As Son, He is equipped to do His work through the Spirit. In Acts 2, the Messiah ( Anointed One ) pours out the Spirit upon His church. In the Spirit, we too have resurrection life (Rom. 8:11) The Fulfillment of the Davidic Covenant in Christ There is an initial fulfillment of the Davidic Covenant, followed by a final fulfillment in Christ Initial Fulfillment We note the same fulfillment structure as we saw in the covenant with Abraham. Abraham's seed is initially Isaac, but there is a greater fulfillment in Christ. In the same way, the initial fulfillment of the Davidic covenant is in Solomon, but the greater fulfillment is in Christ Fulfilled in Christ The covenant with David is finally fulfilled in the coming of Jesus Christ, who is of the line of David (Mt. 1:1). In Jesus' baptism, He received the Holy Spirit and is anointed as the representative of His people. Initially He is king in Jerusalem, but upon His resurrection He is now raised as king over all (Mt. 28:18). In the resurrection of Jesus, the kingdom of Christ has already come. Peter says this powerfully in Acts 2: Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. For David says concerning Him: I foresaw the LORD always before my face, for He is at my right hand, that I may not be shaken. Therefore my heart rejoiced, and my tongue was glad; moreover my flesh also will rest in hope. For You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption. You have made known to me the ways of life; You will make me full of joy in Your presence.

67 67 67 Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this that you now see and hear (Acts 2:22-33; cp. Ps. 2; 16). It is important to note that Peter does not look forward to a resurgence of the Davidic kingdom in the form of a later millennial kingdom; rather, he stresses that this has already happened, it has already been fulfilled in Christ (cp. Acts 15:13-21). King Jesus is already reigning in heaven on behalf of His church. He will reign until He has put the last enemy, death, under His feet. Then He will hand over the kingdom to His Father (1 Cor. 15:24-29). 2. The Davidic Covenant in the New Testament The covenant with David is the high point of the Old Covenant, pointing most clearly to the glory of the New Covenant. The key elements of sonship, the Spirit, and the mediatorial rule of Christ are clearly demonstrated. Paul links these aspects together with Christ. In the life, death, and resurrection of Jesus, these key elements are brought to their consummation: concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead (Rom. 1:3-4). The Davidic Covenant provides the conceptual framework to develop Christ s work, namely: 1) King; 2) Representative; 3) Sonship; and 4) the Spirit of God. 1. Jesus is the King and Ruler (1 Cor. 15:24-29). All those in Him join Him in ruling and reigning with Him (Eph. 1:17-21; 1 Cor. 6:1-3). 2. Jesus is the Representative of His people. His perfect life of obedience secures righteousness for all those who are in Him (Rom. 5:12-19). 3. Jesus is the full manifestation of Sonship. His Sonship is the model and pattern for all those who are in Him. In Him through adoption we are made sons and daughters of God: I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty (2 Cor. 6:18; cp. Gal. 4:4-7; Rom. 8:11, 13-15). In Christ, we become the sons and daughters of God. 4. Jesus pours out the Spirit on His people. Just as the Spirit worked powerfully in Christ's life, so all those who are sons and daughters with Him share in His Spirit. The resurrected Jesus pours the Spirit out upon His church, making them sons and daughters of God (Acts 2:1-33; Rom. 8:11, 13-15; Gal. 4:4-7).

68 Israel: Failure, Exile, & Remnant It is important to recognize that Israel failed all of the covenants initiated by God, who then seemed to revoke them. As a result of their failure, Israel is cast out of the land in the Babylonian exile. The impact of the Babylonian exile remains until the coming of Christ. The limited restoration that occurred under Nehemiah, Zerubbabel, Haggai, and Zechariah was never completed. The glory of the predictions of the later prophets never truly came to pass. The land was still under foreign domination, the temple had lost its ark, furnishings, and the presence of God s Shekinah glory, and finally there was still no king upon David s throne. While there was a partial restoration, it was never the true establishment of Israel as God had promised. Israel until the time of Christ remained in exile. At the time of Christ, Israel is still a stranger in the land. The land promised to Abraham was lost, the law given to Moses was broken, and there was no longer a Davidic king sitting upon the throne in Israel. While there is still a faithful remnant, a few who are waiting for the coming of Christ (Zech. 14:2; Mal. 2:15; Luke 2:25-32; Rom. 9:27; 11:5), the majority of Israel has broken the covenant. The Covenant of Grace in the Old Testament waits for the restoration and blessing of the New Covenant. CONCLUSION The high point of the Old Covenant is the covenant with David. David is God s anointed king. God promises that David s son will sit upon the throne of God forever. This covenant is initially fulfilled in Solomon, but it finds its final fulfillment in Jesus Christ, David s greater Son. SUMMARY In the covenant with David, God established Himself, His law, and His king in Israel. Israel s king acts not only for himself, but also is a representative on behalf of all Israel. If the king is obedient, Israel will be blessed; if Israel is disobedient, she will be cursed. This principle is seen in David s victory over Goliath, in Solomon s blessing and sin, and in Manasseh s failure. The actions of the kings affect the whole nation. The key elements of the Davidic Covenant are the rule of God s king, the mediatorial work of Christ, sonship, and the gift of the Spirit.

69 69 69 LESSON SIX QUESTIONS Question 1: What three things does God accomplish through David in 2 Samuel 5, 6, and 7? Question 2: What do we mean when we say that the Covenant with David is the climax of the old covenants? Question 3: Briefly outline the covenant promises in 2 Samuel 7: Question 4: What are four key elements of the Davidic Covenant? Question 5: Why is the action of the king important for Israel? Give Scripture proofs. Question 6: Explain the significance of sonship in the Davidic Covenant. How is this fulfilled in the New Testament? Question 7: What is the relationship between the king and the Spirit? Question 8: Describe how the four key elements of the Davidic Covenant are developed in the New Covenant. Give Scripture proofs. Question 9: When does the full rule of Christ begin? When will it end? Give Scripture proofs. Question 10: Explain what we mean by the failure of the old covenant.

70 70 70

71 71 71 Lesson Seven. Christ: Fulfillment & New Creation The Old Covenant reaches its climax and fulfillment in the coming of the New Covenant in Christ. As mediator of a better covenant, He brings in the New Covenant built upon better promises. As we consider the promises of the Old Covenant, particularly those to David, it would be easy to look for an earthly king with an earthly kingdom. However, the promises of the New Covenant far exceed anything of that nature. Christ will not merely rule as an earthly king in Jerusalem; instead, Christ through His resurrection ends the old creation, brings in the new creation, and rules over it. He is the head of all things, both upon this earth and in heaven (Mt. 28:18). He is the firstborn son of the new creation (1 Cor. 15:44ff.; Col. 1:17-18), pouring out the Holy Spirit on the sons of God. The new creation (as part of the New Covenant) is already established at His resurrection, but it will be brought to completion at His second coming. All who are united to Christ share in His blessings, are made sons of God, and are filled with the Spirit in the new creation. 1. The End of the Old Creation/The Beginning of the New 1.1. The End of Sin and Death Since Adam was the head of the old creation, his fall brought sin and judgment upon himself and the entire old creation (Gen. 3:17; Rom. 5:12; 8:20ff.). To remedy this situation, Jesus Christ, the second and the last Adam, is born into this creation. In obedience to the Father, He suffers and pays for the sins of His people (Gal. 1:4; 3:10-11; 4:4). In His death, Jesus dies to the old, fallen creation and is raised into new life and a new creation (1 Cor. 15:44ff.; Gal. 6:15). The death, burial, and resurrection of Christ are the means through which Jesus pays for the sins of His people and brings the old creation to an end. In His resurrection, He begins the new creation: For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22). In Paul s words, the existing creation is now waiting, groaning to be relieved from this current turmoil and to be liberated into the new creation of God (Rom. 8:20-23) Christ s Death, Burial, and Resurrection Christ is the mediator of the New Covenant, built upon better promises. The forgiveness of sin has a central place in this covenant. Jesus, as mediator, fulfills all the promises to

72 72 72 which the Old Covenant looked forward. He gives His life as a surety and sacrifice to pay for His people s sins (Heb. 8:12; 9:16-28). There are many benefits from Christ's death for the people of God. His obedience leads to: 1. Justification the payment of the law s demands (Rom. 5:16, 18); 2. Propitiation the covering over of sin (Rom: 3:24-25); 3. Redemption the payment of a ransom (Mk. 10:45); 4. Forgiveness pardon from sins (Eph. 1:7; Col. 1:14); and 5. Reconciliation the bringing of peace between God and man (Col. 1:21). In Him, sin and its effects are fully and completely dealt with. God shows His acceptance of Christ s work in His death by raising Him up again in the resurrection: It will be counted to us who believe in Him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification (Rom. 4:24). Who shall bring a charge against God's elect? It is God who justifies. Who is He who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us (Rom. 8:33-34). The above verses stress that the New Covenant and new creation are based upon the righteousness of Christ. In Christ there is no more room for sin; only holiness, righteousness, and blessing The Beginning of a New Creation The resurrection established Christ as king. On earth, He was king of the Jews (Mt. 4:17). In His resurrection, He is now king over all things (Mt. 28:18). The promise that David would have a son who would rule over the whole creation (Ps. 2; 16; 110; Acts 2:25; 4:26) has been realized (1 Cor. 15:29; 2 Cor. 5:17). The rule of Christ includes all things, all people, all principalities and powers (Eph. 1:19-21), and even the last enemy, death (1 Cor. 15:26). The extent of this resurrection reign is so great it must not be limited to some earthly rule; rather it brings in the new creation. In the resurrection of Christ, His full kingship and the new creation are established. While it might not seem obvious from the Gospels and