Intertrinitarian Economy - Covenant of Grace — John Murray

Thank you, Michelle. Let us pray. O Lord, our God, how great and marvelous are Thy works. How marvelous is the counsel with which Thou hast been occupied from eternal ages. Designed for the salvation of lost and perishing men, that Thy delights have been with the sons of men from eternity.

We would, O Lord, bow in holy amazement for the ways in which Thou hast revealed Thyself unto us. The God of love and mercy must establish peace with the children of men through the reconciliation accomplished in Christ.

The Intertrinitarian Economy of Salvation

May we appropriate this reconciliation and know the peace of God. You said it briefly with what I call the interplanetary economy of salvation. And I have just made a very brief summary statement at the end of the hour, which was a necessary inference drawn from the Biblical data.

And there in particular you call the distinguishing prerogatives of the persons of the Godhead in this economy. And it is with that, really, the distinguishing prerogatives of the persons of the Godhead in this economy that this particular topic deals.

Names Given to the Eternal Counsel

Now in the history of covenant theology, what I have called the interplanetary economy of salvation, has been given different names. Perhaps one that has been most common is the covenant of Judea. It came to be called such in the theology of the 17th century.

This designation had become more or less settled property. And other covenant theologians have called it the eternal covenant, the covenant between the Father and the Son. It has been called the Council of Peace, C-O-U-N-C-I-E-L, not C-O-U-N-S-E-L.

The Council of Peace, Coxaeus' favorite terms, the Council of Peace, based on the early exegesis of him, the Council of Peace, and so on. Some of the later reformed theology and some of the later covenant theology, it has actually been called the covenant of grace, the covenant of grace.

But those who use the designation covenant of redemption, or eternal covenant, or covenant between the Father and the Son, distinguish between it and the covenant of grace. And like Thomas Boston, also in the presence of a larger catechism, this interplanetary economy was actually called the covenant of grace.

And consequently, the covenant of grace was put back into the relationships of the presence of the Godhead to one another. Now, you see, I haven't used the word covenant at all. Why? Because I think that's a misapplication of a biblical term.

Covenant and the Relations Within the Godhead

I don't believe there's any warrant whatsoever in the Bible to construe the relations of the presence of the Godhead to one another in the planning or in the execution of some of these covenants. I say that again.

I don't believe there's any warrant in the Bible for construing the relations of the presence of the Godhead to one another in the economy of salvation as covenantal in terms of what the Bible means by covenant, the reason the Hebrew and the Athenian agree.

It is perfectly true that there are engagements, undertakings, there are commitments, but it is from the standpoint of biblical theology misleading interplanetary arrangements, undertakings, commitments, promises.

What I'm jealous for here is simply that the term covenant in Greek form should be given strictly biblical theological. Why I have refrained from the use of the term covenant in connection with this interplanetary arrangement that Christ was given as a covenant of the people.

At the moment, the relationship to the people with the biblical notion of covenant. Now we come to the covenant of grace. This covenant of grace is distinguished from the interplanetarian economy of salvation.

The Biblical Definition of the Covenant of Grace

That title, I suppose, would be valid. Because there isn't just one covenant of grace in the history of revelation. When God's dispensations to prepare for the place required to adopt certain titles because of the history that lies back of theological discussion, then you may call the topic for convenience purposes the covenant of grace.

Now what I'm going to deal with here very, very briefly is the biblical notion of covenant. Belief is the legal term that we are taking. Means creation of grace, administration of grace, divinely conceived, revealed, confirmed, and executed.

In the administration of grace, divinely conceived, revealed, confirmed, and executed. Note some of the features of that brief definition. It is a dispensation of grace. Therefore, an instrument through which God reveals and imparts his grace to man.

It's a sovereign administration. It is a unilateral administration. Man is simply the recipient. And covenant is not a contract or an agreement. Covenant is something bestowed by God. And man becomes the beneficiary of its provisions.

He becomes subject to its terms. Covenant devolves any obligations which arise from the benefit received. Covenant is also confirmed by God. The security rests upon the divine faithfulness. Confirmation of a promise.

And that confirmation amounts to the oath vows which God fulfills. Covenant is an administration. And therefore an administration to man. The usage of scripture, it always designates in the historical.

And it is always a gracious provision. A gracious provision. It contemplates either preservation or salvation. It's either preservation or salvation. In the usage of scripture to temporal administration, it is nevertheless related to what underlies the temporal.

Namely the eternal counsel of God. And administrations to man. Inter-trinitarian economy. And when the inter-trinitarian. Temporal history. The skills of that economy. On covenantal character. Putting God in executing.

Saving counsel. Does so. Covenantal administration. Isaiah by Isaiah for example. As given for covenant of the people. Covenant of the people. He is given as a covenant. In the dispensation of grace. In the temporal historical dispensation of grace.

That he is a covenant. And that he is a covenant of the people. As the covenant of the people. Because he embodies in himself. The covenant grace. Very brief. That's the summary of this. What would take a whole semester.

To develop, establish and develop. Now I turn to the next topic. The covenant of grace. And that's all that. You bear in mind. That in the history of revelation. There isn't just one covenant of grace.

The Historical Administrations of the Covenant of Grace

There's a whole series of covenants. Scripture that is. Of course I'm not talking about covenants among men. Covenants of men with God. And so forth. I'm talking about God's covenant. In with men of God's covenant.

Grace disclosed to men. There are these. The pre-Diluvian, the Wiccan covenant. The post-Diluvian, the Wiccan covenant. The Abrahamic covenant. The Mosaic covenant. The Davidic covenant. And the new covenant.

The pre-Diluvian, the Wiccan covenant. Genesis 6, 18. David, the Lord, before he entered into the ark. And in terms of which he entered into the ark. The pre-Diluvian, the Wiccan covenant. And then the post-Diluvian, the Wiccan covenant.

Genesis 9, verse 17. Then you have the Abrahamic covenant. And clearly there are Abrahamic covenants. One covenant, but it's real. There are two Abrahamic covenants. Genesis 15 and the other one, Genesis 17.

Very closely related. There are two covenantal administrations in Abraham. At a distinctly different time. There's the Abrahamic covenant. Covenants, if you will. Genesis 15 and 17. Of course, later on.

The same covenant. And the Mosaic covenant. And the Davidic covenant. And the new covenant. There are certainly six indisputable outstanding covenantal administrations on the part of God to man. Notice that they are all within that Syrian period.

Provision of God's liabilities against the post-Diluvian, Wiccan covenant. It's sometimes called the covenant of nature. Because it does not have in itself any specifically redemptive provision. All mankind.

With the whole world. But it nevertheless is a covenant made with Noah in order to preserve and destruction. And never be conceived of properly. Outside of God's redemptive provision for the human race.

It has very intimate relations. Redemptive provision. Very intimate. It did not, did not redemptive. You are God and ye shall be my people. And that means union and communion with God. But the way provided by God for the establishing and maintaining that relationship.

Provided by God for the establishing and maintaining of that relationship. That offer. Covenant. Redemptive. Progressively revealed his saving purpose. Progressive covenant. By which God progressively revealed his saving purpose.

Increasingly into focus. This central and intense. Will be able to say of man that ye are my people. The new covenant. Superseding. Never be superseding. By a covenant. Administration of God's power. To be people.

Living. People of God. Will be in terms of the new covenant. And in a nutshell. That is just saying. That the process. Progressive. Covenant disclosure. Himself. Is the embodiment of his grace. I have in mind particularly.

Unity of the Covenant of Grace Against Modern Dispensationalism

In connection with unity. Covenant grace. Is the refutation of that. To be known as modern dispensation. My thesis here is directed very largely. Against that view. Because modern dispensation. Denies this very thesis.

Very briefly state. According to modern dispensation. There is no unity. Of guiding purpose. Or of guiding principle. Successive covenants. Who I am going to deal with. As you very well know. Modern dispensation is impossible.

Seven dispensations and eight covenants. Seven dispensations in the history of the world. And eight covenants. As you know. A dispensation is defined as a period of time. During which man is tested. In respect of obedience.

To some specific revelation of the will of God. I repeat. A period of time. During which man is tested. In respect of obedience. To some specific revelation of the will of God. The dispensations and the covenants.

Very closely related. But yet. In dispensationalism. They must not be equated. The dispensation was a mode of testing. Condition life and salvation. The Abrahamic covenant is everlasting. The Abrahamic covenant is everlasting.

Because it was an unconditional covenant of promise. The dispensation. The Abrahamic dispensation. Ended with the giving of the law of Mount Sinai. An example of how covenants are not to be equated. The Abrahamic dispensation.

Ended with the giving of the law of Mount Sinai. But the covenant is everlasting. Now. Remember. It should be borne in mind. That. The dispensation does not rest upon. The view that there are seven dispensations.

Distinct Dispensations and Covenant Administrations

And eight covenants. In biblical theology. I say any true biblical theology. There are distinct covenants. In the history of revelation. Also distinct dispensations. Any true biblical theology. Must divide the history of revelation.

Into its appropriate periods. There are seven dispensations. Or too many. It may be that eight covenants. Are too many. In order to do justice. To the history of revelation. But that's a very minor issue.

We have to recognize distinct dispensations. We have to recognize distinct covenantal administration. It's not on that score. That modern dispensationism is to be criticized. It is to be criticized. I submit rather.

On the basis of what is much more fundamental. Namely the construction. The construction which dispensationalism offers. Of the various dispensations. Of the various covenants. Given in that concept. Of the history of revelation.

But dispensationalism occurs. Under mental errors. In the diversity. The diversity. In the various dispensations. The diversity. Of governing principles. In the various dispensations. In some instances.

In the various covenants. And I think that. I. Patently. In the construction. They. Dispensate. And that I'm going to. Say. Dispensation and covenant. That this. Diversity. And. For the construction. Of the history.

Of revelation. Now. This. Mosaic. Dispensationalism claims. From Sinai to Calvary. And in it. Israel was tested. In respect of obedience. To the law. Obedience. Legal obedience. As the condition of salvation.

The Mosaic Covenant and the Alleged Covenant of Works

Legal obedience. As the condition of salvation. And consequently. As a dispensation. It is one of works. In contrast with grace. And law. Law. As a method. Of the divine dealing. Characterized. This whole.

Dispensation. Law. As a method. Of the divine dealing. Characterized. This whole. Dispensation. Now looking at it from the. Perspective of covenant. The Mosaic covenant. Conditioned. Life and salvation.

Works. Inevitable. This is of the two principles. That. Covenant conditions life and salvation. Mosaic covenant was a covenant of works. Conditional. Absolute condition. Governing principle of the Mosaic economy.

Whether viewed as dispensation or covenant. Governing principle. It was legal obedience. Therefore as a dispensation it was one. In which benefits were earned. Freely. One brief quotation from Charles A. Feinberg.

Israel was governed by a principle. This is quotation. Israel was governed by a principle. Holy foreign. Foreign to that which was. Which is enforced. In the church age. Israel was under the Mosaic system.

A system founded upon the covenant of works. Who was dependent upon the energy of the flesh. For its accomplishment. Charles A. Feinberg. From his book. Premillennialism. Or Armillennialism. If you want the page.

Page a hundred and ninety. Now is the time.