II.II Of the Covenant between God the Father and the Son

I. Two things must be considered: first, the covenant between the Father and the mediator, the Son; second, the ‘testamentary disposition’ by which God bestows eternal salvation.

II. The compact consists of the Father’s demand of obedience of the Son, even to death, and promising him the name above every name of the elect.

III. Christ speaks of this in Luke 22:29 (SND – though the ESV, NIV, AV or NKJV translate it the way that Witsius translates it. It depends on the translation of diatithemai. )

IV. Heb 7:22 – “This makes Jesus the guarantor of a better covenant.” He is the guarantor in the sense that he guarantees the fulfilment of the condition of the covenant of grace. Only secondarily, having achieved that, does he guarantee the Father to us, and guarantees that he “engages for us, that we should obey”. (SND – not sure what this last bit really means! Progressive holiness?)

V. Galatians 3:16,17. The promises were made to Christ, not just through Christ to us, or, worse, to us without Christ.

VI. Some explicit mentions of the surety of Christ:

Psa 119:122 – (SND – not obvious to me!)

Isa 38:14 – (SND – Better, though is this a pledge to God by the Lord (kurios)?)

Jer 30:21 – speaks of the Prince of the people approaching the LORD, pledging his heart, for the sake of the sins of the people.

VII. Zec 6:13 – the counsel of peace between the LORD and the Branch.

VIII. Two objections to Zec 6:13: First, the two are not Father and Son. Rather it is the Jews and the Gentiles. However this does not fit the context.

Second objection: the verse is in the future not in the past. But, Hebrew often mixes the tenses. Even if the future is insisted, there will be a manifest execution of the counsel.

IX. In the Psalms, Christ calls God the Father his God. This is a sign that they are in covenant. “I will be your God.” It makes him a servant of God. It indicates a compact of obedience and reward.

X. The substance of the covenant: First on the part of the Father…

1. Parties: Father and Son
2. Law: Jn 10:18, Jn 12:49
3. Promise: he shall see his seed Isa 53:10-12, Isa 49:6-8
4. Right to ask reward: Ps 2:8

On the part of the Son…

1. submit to the law: Ps 40:7-9, Jn 14:31
2. performace of requirements: Gal 4:4, Jn 15:10, Jn 8:29, Jn 19:30 (“it is finished”)
3. claim of reward: Jn 17:4,5

XI. Christ’s use of the sacraments sign and seal this covenant.

XII. There are those who imagine that Ps 16:2 is God the Father speaking to the Son and accepting him. (SND – Aquinas?) The interpretation hinges on the preposition “al” which those who take this view take to mean “upon”.

XIII. This is strained! It is clearly the Son speaking a monologue and is addressing the Father.

XIV. Christ is meditating in Ps 16:2 and is speaking to his Father saying that he can add nothing to the Father’s goodness by fulfilling his work. IOW hebrew “al” signifies “to”.

XV. (Commentary on his manner of interacting with others.)

XVI. The pact between Father and Son is not a new invention, but is seen in some of the ancient writers.

II.I Introduction to the Covenant of Grace – Witsius

I. When man sinned he gave himself up to slavery under the devil. Even though he had no right to do this, Gad gave him over to that end.

II. Man was without hope in the world.

III. According to the riches of his wisdom, God set up a covenant of grace.

IV. It holds out a greater hope not based upon our works, but upon Christ’s works.

V. Definition of the covenant of grace:

The covenant of grace is a compact or agreement between God and the elect sinner; God on his part declaring his free good-will concerning eternal salvation, and every thing relative thereto, freely to be given to those in covenant, by, and for the mediator Christ; and man on his part consenting to that good-will by a sincere faith. – p.165

Imputation of Adam’s Sin

Notes from Witsius’ Economy of the Covenants

I.VIII.XXX Upon Adam’s fall, all mankind is deemed to have fallen. (Rom 5:12)

I.VIII.XXXI Four points:

• 5:12 speaks of an act of sinning.
• All have sinned, though it may not be a personal sin. Adam’s sin is imputed.
• Indeed, it is not personal sin otherwise there would be no need mention Adam.
• Paul’s intention is to show how Christ brings about righteousness for the covenant people.