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You may turn in your Bibles to 
Acts chapter 4. Acts chapter 4 actually is not 
our text. I do want to read it. Our text 
or our theme tonight is more theological in nature. But I 
did want to read Acts chapter 4 as it does refer to the theology 
that I hope to bring to us this evening. I think the Bible everywhere 
testifies concerning It's a doctrine or a covenant called the Covenant 
of Redemption. I know that Pastor Barcelos will 
be speaking on covenant theology on Saturday morning. I'm not 
trying to take his thunder. I was just reflecting upon the 
meditation for this evening. And my hope and my prayer for 
you in 2013 is that you'd have great comfort, great comfort 
in your Christian walk. And I think great comfort in 
your Christian walk is connected first and foremost to the cross 
of the Lord Jesus Christ. The covenant of redemption is 
that architecture, it is that framework by which that covenant 
of grace is fleshed out in history. Covenant of redemption refers 
to that pact made between the persons of the Godhead. The Father 
gave a people to the Son The Son willingly comes into the 
world as their savior, as their surety, as their mediator. That 
covenant of redemption is the framework or foundation for what 
is then fleshed out in history, the covenant of grace. If you're 
interested in the Latin terminology, it is the pactum salutis, covenant 
of redemption made between the persons of the Trinity, and then 
the historia salutis is the outworking of that pact in history. And 
then we have the ordo salutis, which you've probably heard more 
commonly, the various parts of salvation, justification, sanctification, 
glorification, and all those sorts of things. As I said at 
the outset, comfort and encouragement and peace with reference to your 
status before God ultimately depends upon what Christ has 
accomplished. If you look at your accomplishments, 
if you look at your progress, if you look at your doing, if 
you look at what you have served in terms of God's will, you'll 
probably be discouraged. A happy, healthy, 2013 is bound 
up in the cross, the gospel of our Lord Jesus Christ. So the 
covenant of redemption is that framework for that work that 
our Lord Jesus undertook. So let's look at Acts 4, just 
reading verses 23 to 31. And being let go, they went to 
their own companions and reported all that the chief priests and 
elders had said to them. So when they heard that, they 
raised their voice to God with one accord and said, Lord, you 
are God who made heaven and earth and the sea and all that is in 
them, who by the mouth of your servant David have said, why 
did the nations rage and the people plot vain things? The 
kings of the earth took their stand and the rulers were gathered 
together against the Lord and against his Christ. For truly 
against your holy servant Jesus, whom you anointed, both Herod 
and Pontius Pilate, with the Gentiles and the people of Israel, 
were gathered together to do whatever your hand and your purpose 
determined before to be done. Now, Lord, look on their threats 
and grant to your servants that with all boldness they may speak 
your word by stretching out your hand to heal and that signs and 
wonders may be done through the name of your holy servant Jesus. And when they had prayed, the 
place where they were assembled together was shaken and they 
were all filled with the Holy Spirit and they spoke the word 
of God with boldness. Note their statement in verse 
28, to do whatever your hand and your purpose determined before 
to be done. The death of Jesus Christ was 
not an afterthought. It was not a plan B. It was ordained 
by God the Father for the salvation of the elect. And in that, there 
is great comfort. Well, let us pray. Our Father, 
we thank you for your word. We thank you for theology. We 
thank you for covenant theology and pray that you would guide 
our thoughts, our meditation even now. Some would wonder what 
this has to do with the cross. We know it has everything to 
do with the cross. May it be a source of encouragement to 
each and every heart here. May we all be looking to that 
finished work of our savior, to his active and his passive 
obedience. May we look to that covenant 
of redemption between the persons of the triune God to save his 
people from their sins. Herein lies great comfort for 
the saint of Christ. And I pray that you would just 
convey that to us even now with this brief survey of biblical 
texts. And we ask through Jesus Christ, 
our Lord, amen. Now, our confession of faith 
has a wonderful statement that captures what Reformed theology 
has always believed. One thing unique to Reformed 
theology is Covenant theology. In fact, R.C. Sproul has said, 
or it was Michael Horton that said, that Covenant theology 
is Reformed theology. It's not just the five points 
of Calvinism, though that is certainly included. If you're 
Reformed, you believe in that soteriology of the five points 
of Calvinism. But historically, Reformed theology 
has always been Covenant theology. And historically, among the Reformed, 
there has been a recognition of three Covenants. The Covenant 
of Redemption, the Covenant of Works, and the Covenant of Grace. 
And our Confession states in Chapter 7, Paragraph 3, It's 
speaking about the covenant of grace. It says, this covenant 
is revealed in the gospel. First of all, to Adam, in the 
promise of salvation, by the seed of the woman, and afterward 
by farther steps, until the full discovery thereof was completed 
in the New Testament. So there's the covenant of grace. 
Again, the fact that Jesus comes to save his people from their 
sins. But then the Confession says, and it is founded in that 
eternal covenant transaction that was between the Father and 
the Son about the redemption of the elect. It's a great statement 
affirming this idea of a covenant of redemption. When you're down 
in the dumps, and when your heart is aching, and when you're sorrowful 
and tried, and there's all kinds of difficulties and all kinds 
of perplexities, Look at the cross and look at it in light 
of God's gracious, glorious, wonderful plan. If that doesn't 
put a smile on your face, well then look again. Because this 
is encouragement. This is the stuff of Christian 
perseverance. In fact, in our confession, the 
chapter on perseverance, speaks not to our doing, but it speaks 
to these gracious realities of God's doing in our lives. So 
we see the covenant of grace, covenant of redemption, and then 
it says, and it is alone by the grace of this covenant that all 
the posterity of fallen Adam that ever were saved did obtain 
life and blessed immortality. Man being now utterly incapable 
of acceptance with God upon those terms on which Adam stood in 
his state of innocence. That's the covenant of words. 
Adam, in his state of innocence, was given a prohibition. Do not 
eat from this tree. The day that you eat, dying you 
shall die. A covenant is simply an agreement 
between two or more parties or persons. A covenant involves 
promise. It involves stipulation. It involves 
curse. It involves all of these elements, 
and they were present there with Adam prior to the fall. That 
as we know, Adam did fall. And then in Genesis 3.15 is that 
promise made concerning the seed of the woman that would crush 
the serpent. And that is the beginning of the covenant, or 
the unfolding of the covenant of grace. So now that you're 
all thoroughly confused, let's just pick up this idea of the 
covenant of redemption. Just want to do a couple of things 
tonight. First of all, identify it. Secondly, 
give some biblical data in support of this covenant of redemption. 
and then thirdly, draw out just a few of the implications of 
the doctrine of the Covenant of Redemption. We've already 
identified, we've already mentioned there is a Covenant of Works, 
a Covenant of Grace, and this Covenant of Redemption. This 
Covenant of Redemption is pre-temporal. That means it's made before God 
made the world. God chose us in Him, when? Before the foundation of the 
world. So you were in the mind and in 
the plan and in the heart of the triune God before the foundation 
of the world. So that when you have a difficulty 
on Tuesday, or an issue on Wednesday, or a perplexity on Thursday, 
you can remember this rock-solid fact that God has loved me from 
the beginning. God has set his affections on 
me. It is intra-trinitarian. That means it's made between 
the persons of the triune God. The Father gives to the Son, 
the Son covenants to save, the Spirit proceeds from the Father 
and the Son in order to effect this salvation. It is foundational. Richard Muller says it emphasizes 
the eternal, inviolable, and trinitarian foundation of the 
covenant of grace. What we see Jesus do is the outworking 
of what God and Christ covenanted in eternity past to accomplish 
for the elect of God. So that's the identification 
of it. Secondly, the biblical data. 
Let's start first with this idea of it being done in eternity 
past. All the instances in the Gospels 
where Jesus refers to his people as those given to him by the 
Father. Very often we quote John 6.37 
as a great invitation text. It says that the one who comes 
to me I will certainly not cast out. I imagine there's a plaque 
of John 6.37 in the Jones home. Remember, we baptized Austin, 
we baptized Calvin. John 6, 37 was blessed of God 
in the Jones home. We preach the latter half of 
that verse. And the one who comes to me I 
will certainly not cast out. But what's the foundation? What's 
the ground? What's the basis upon which Jesus 
issues that invitation? He says, all that the Father 
gives me will come to me. You see, Jesus didn't think, 
I'm going to confuse them with this idea of a covenant of redemption. I'm going to confuse them with 
this idea of a pre-temporal, intra-Trinitarian agreement to 
save people. No! It is specified and highlighted 
for the comfort and for the encouragement of the people of God. In John 
10, at verse 29, my Father who has given them to me is greater 
than all, and no one is able to snatch them out of my Father's 
hand. I and my Father are one. You 
see how Jesus is speaking as one who currently possesses a 
certain number of people. They are the ones, in the language 
of Paul, who were chosen in Christ before the foundation of the 
world. They were given by the Father to the Son. And then notice in John 17 at 
verse 2, Jesus' high priestly prayer. Verse 1, Jesus spoke 
these words, lifted up his eyes to heaven and said, Father, the 
hour has come, glorify your Son, that your Son also may glorify 
you. As you have given him authority 
over all flesh, that he should give eternal life to as many 
as you have given him. See, Jesus has absolute authority 
and sovereignty over all flesh. But He gives life to those whom 
the Father had given. In the mass of humanity, there 
is a subset. They are called the elect. They 
are called the predestined. They are called the foreknown. 
They are the ones that the Father gives to the Son. When the Son 
comes into this world, He dies for them, and He rises again 
for them. Notice in verse 9, in this high 
priestly prayer, how Jesus discriminates and Jesus distinguishes. He says, 
verse 9, I pray for them, I do not pray for the world, but for 
those whom you have given me, for they are yours. The father 
gives to the son, the son comes, he prays for them, he intercedes 
for them in a particular and definite manner. When he goes 
to die, he dies for them in a particular and definite manner. The two 
activities of a priest are simply these, intercession and sacrifice. When we see Him intercede, it's 
particular, it's definite, it is peculiar. That's the same 
with reference to His death. It is definite, it is particular, 
it is for the elect that God the Father has given to the Son. All the instances in the Gospel 
accounts where Jesus refers to His people as those given to 
Him by the Father indicate this reality, that it is a pre-temporal, 
intra-Trinitarian covenant where the Father gives to the Son those 
whom He will secure. I've already alluded to Ephesians 
1, 3-14. We have to see in this passage 
the theological or the exegetical groundwork for this covenant 
of redemption. Verse 4, I've already indicated, 
just as He chose us in Him before the foundation of the world, 
that we should be holy and without blame before Him. Verse 5, in 
love, having predestined us to adoption as sons by Jesus Christ 
to Himself, according to the good pleasure of His will, to 
the praise of the glory of His grace, by which He made us accepted 
in the Beloved." Pactum salutis. Covenant of redemption. Verse 
7 and following is the application of that. In Him we have redemption 
through His blood. This is the covenant of grace 
flowing out of the covenant of redemption. And in this particular 
context, it's important to notice, Paul is not arguing for this. 
Paul is not trying to establish his case for this. Paul is not 
fighting with Arminians or Pelagians here. Paul is in the context 
of praise. Notice what he says in verse 
3 of chapter 1. Blessed be the God and Father 
of our Lord Jesus Christ. Go back to your Bible. Go back 
to the Old Testament. Go back to the dedication of 
the temple under Solomon. How does Solomon pray? He says, 
Blessed be God. The Hebrew word for blessing 
is Barakah. The word Baruch comes from that 
idea of blessing. This is a convention. It is a 
literary form. It is a technique that is employed 
so that the Apostle is highlighting the reality. I just want to stand 
and praise and glorify and honor and magnify God. I'm not in a 
blog comment section. I'm not in a chat room fighting 
for Calvinism. He is rather in the context of 
praise, adoration, and glory, and ultimately it will bring 
stability to the people of God. What do you need when you are 
downcast, tried, and hurt? You need the reality that He 
chose us in Him before the foundation of the world. You need the reality 
that when Christ came, it was in fulfillment of this particular 
covenant. You need the reality that this 
champion, this victor, this redeeming king is there satisfying what 
God had laid upon him for the blessing and the good of the 
elect. Don't look at how many times 
you read your Bible last week. Don't look at how many times 
you missed church last week. Don't look at how many times 
you yelled at your kid last week. Look at the cross and see it 
in the framework of this blessed covenant of redemption, where 
the Father gives to the Son a people for Him to save. Paul chapter 
3 verses 10 and 11 in Ephesians, to the intent that now the manifold 
wisdom of God might be made known by the church to the principalities 
and powers in the heavenly places according, notice, to the eternal 
purpose which He accomplished in Christ Jesus our Lord, in 
whom we have boldness and access with confidence through faith 
in Him. Therefore, I ask you that you do not lose heart in 
my tribulations for you, which is your glory, in a real practical 
section. I don't want you to lose heart. 
Consider the eternal purpose of God. Consider Jesus in that 
plan. Consider it's through Jesus that 
we have acceptance with the Father. And then over in 2 Thessalonians 
chapter 2 and verse 13. Again, just showing these instances 
in the Gospels and in the Epistles where we see this eternal plan 
of God the Father in the salvation of His people. 2 Thessalonians 
chapter 2 verse 13. But we are bound to give thanks 
to God always for you, brethren, beloved by the Lord, because 
God from the beginning chose you for salvation through sanctification 
by the Spirit and belief in the truth." Now, there are people 
that don't like this doctrine. I hate to break that to you. 
I hate to have to tell you about this, but, you know, we live 
in a strange, mixed-up, wacky world. There are some people 
that just shudder. They recoil at the thought of 
a predestinating, of a sovereign, decreeing, determining God. May 
I simply suggest if He were not, we'd all be dead in our trespasses 
and sins and perish in hell for eternity? Apart from His predestinating 
plan, not one of us would be saved. Remember, we're sinners. We're 
guilty, vile, and helpless. We'll sing that later. That's our lot. If God doesn't 
undertake, if God doesn't hand a lot to His Son, if the Son 
doesn't come and secure their salvation, we are dead forevermore 
in our trespasses and sins. What Paul is saying here is that 
it is cause to give thanks to God. Anybody who knows the truth, 
anybody who's believed the truth, and they resist sovereign grace, 
or they have a problem with predestination, they don't have the mindset in 
the heart of the apostle. We are bound to give thanks to 
God always for you, brethren beloved by the Lord, because 
God from the beginning chose you for salvation through sanctification 
by the Spirit and belief in the truth. Here comes this covenant 
of grace, verse 14, to which He called you by our gospel for 
the obtaining of the glory of our Lord Jesus Christ. Therefore, 
brethren, stand fast and hold the traditions which you were 
taught, whether by word or our epistle. And then in 2 Timothy 
chapter 1, 2 Timothy chapter 1, verse 9, who has saved us and 
called us with a holy calling, not according to our works, but 
according to His own purpose and grace, which was given to 
us in Christ Jesus..." Here it is again, "...before time began." 
Some people say, well, the language, Covenant of Redemption, isn't 
in the Bible. The concept is! The word Trinity is not in the 
Bible. The doctrine is. Calvin, the 
reformers, the divines at Westminster all realized that though a word 
may be lacking, if the doctrine is there, the Bible most certainly 
teaches it. Jehovah's Witnesses are going 
to knock at your door. They're going to say, I reject Jehovah's 
Witnesses because you don't believe in the Trinity. He's going to 
say, well, Trinity is not in the Bible. Yeah, but the Trinity is everywhere 
in the Bible. People say, there's no covenant of redemption, that's 
a theological construct that you're imposing on the text. 
No, it is simply explaining this idea that the Father chose us 
in Him before the foundation of the world. He took sinners 
and gave them to His Son. In the language of John Flavel, 
I'm sure most of you have heard this, John Flavel personifies 
this covenant of redemption. This is one to write in a margin 
somewhere. This is one to encourage your 
heart somewhere. This is one for the difficult 
Monday somewhere. My son, this is Flavel, personifying 
God and Christ in this covenant of redemption. He says, My son, 
here is a company of poor, miserable souls that have utterly undone 
themselves and now lie open to my justice. Justice demands satisfaction 
for them or will satisfy itself in the eternal ruin of them. 
What shall be done for these souls? And thus Christ returns. Oh, my father, such is my love 
to and pity for them that rather than they shall perish eternally, 
I will be responsible for them as their surety. He says, bring 
in all thy bills, that I may see what they owe thee. Lord, 
bring them all in, that there may be no after reckonings with 
them. At my hand shall thou require it. I will rather choose to suffer 
thy wrath than they should suffer it. Upon me, my father, upon 
me be all their debt. But, my son, if thou undertake 
for them, thou must reckon to pay the last mite. Expect no 
abatements. If I spare them, I will not spare 
thee. Content, father, let it be so. Charge it all upon me, I am able 
to discharge it. And though it prove a kind of 
undoing to me, though it impoverish all my riches, empty all my treasures, 
yet I am content to undertake it. That's glorious. It's the covenant 
of redemption. That ought to make us happy, 
happy, happy, joyful in our Savior. So that's the idea of it being 
founded in eternity. But finally, with reference to 
the biblical data in support of the covenant of redemption, 
We see it fleshed out in the relationship between the Father 
and the Son. When we see the way the Son responds 
to various persons in His earthly ministry, and we press a little 
bit, we ask a few questions, the answer is this covenant of 
redemption. First, and we won't labor this 
because we already have, the Father gave the Son a definite 
number of people. The Father gave the Son a definite 
number of people. John 6, 37, already referred 
to. John 10, 27 to 29, already referred 
to. John 17, verse 2, already referred 
to. One more text in the book of 
Hebrews. Turn to chapter 2. The Father gave the Son a definite 
number of people. Particular. However you want 
to specify. Jesus did not die for those who 
are in hell. Jesus died specifically for the 
ones whom the Father had given him. Notice in Hebrews chapter 
2 at verse 14. Inasmuch then as the children 
have partaken of flesh and blood, he himself likewise shared in 
the same, that through death he might destroy him who had 
the power of death, that is, the devil, and release those 
who through fear of death were all their lifetime subject to 
bondage. For indeed he does not give aid 
to angels, but he does give aid to the seed of Abraham. Therefore 
in all things he had to be made like his brethren, that he might 
be a merciful and faithful high priest in things pertaining to 
God." Now notice the definiteness, the particularity. The absolute 
certainty of the mission of the Son. To make propitiation for 
the sins of the people. This isn't generic. This isn't 
just who might ever want to complete it for themselves. He actually 
makes propitiation. That means He actually takes 
the wrath of God for specific sins of specific people. As we have read through the Gospel 
accounts, they are the ones the Father gave Him. Secondly, the 
Father sent the Son to save His people. The Father sent the Son 
to save His people. Matthew 1.21. What is the announcement 
by the angel with reference to the mission of our Lord Jesus? 
I haven't reminded us lately in our exposition of Matthew's 
Gospel, but we cannot forget Matthew 1.21. Why is Matthew 
8, 1 to 4, when Jesus saves that leper, when Jesus heals that 
leper? It's all in light of Matthew 1, 21. Matthew is a gospel writer 
that gives us his thesis statement right at the very beginning. 
who will save His people from their sin. Again, it's particular, 
it's definite, it's not willy-nilly, it's not generic, it's not hypothetical. What Christ does is actually 
saves His people, the ones whom the Father had given Him, from 
their sins. Not from their loneliness, not 
from their economic woes, not from their trials, not from their 
difficulties, not from bullying, but from sin. That's what Jesus 
does. Throughout John's Gospel, there 
are too many texts to even mention or start going through. Jesus 
refers to Himself as the One whom the Father has sent. Why 
does the Father send the Son? It's in order to save His people 
from their sins. So this relationship between 
the Father and the Son illustrates, or demonstrates, or highlights, 
or shines the light upon this doctrine of the covenant of redemption. 
The Father gave the Son a definite number of people. The Father 
sent the Son to save His people. Thirdly, the Father ordained 
the means by which salvation would be accomplished. Again, 
that passage in Acts chapter 4. You ever thought about what 
they are praying there? Have you ever thought about what 
it is they're saying there? I mean, this is high Calvinism. This is sovereignty. This is 
Reformed theology. For truly against your holy servant 
Jesus, whom you anointed, both Herod and Pontius Pilate, with 
the Gentiles and the people of Israel, were gathered together 
to do whatever your hand and your purpose determined before 
to be done. You see, the cross was not an 
afterthought. The cross was purposed by God 
as the means by which Jesus would save the people whom the Father 
had given Him. It's amazing. You see this idea 
that, you know, the Bible is just a collection of stuff, you 
just sort of throw them together and it's there to make you feel 
good. No, it isn't. It is redemptive history. It 
is the revelation of God in Christ, reconciling the world to Himself. 
We need to read the Bible and see in it the great plan of God. 
We need to see this architecture called covenant theology in the 
way that the Lord God Most High has orchestrated all things for 
the salvation of His people. It's beautiful. Acts 2, 23. preaching 
on the day of Pentecost. Him being delivered by the determined 
purpose and foreknowledge of God, you have taken by lawless 
hands, have crucified and put to death. It is according to 
the predetermined plan of God that Jesus dies on the cross. 
This was announced by the prophet in Isaiah chapter 53. It pleased 
the Lord to bruise him. He has put him to grief. When 
you make his soul an offering for sin, he shall see his seed, 
he shall prolong his days, and the pleasure of the Lord shall 
prosper in his hand. He shall see the labor of his 
soul and be satisfied. By his knowledge, my righteous 
servant shall justify many, for he shall bear their iniquities. So the Father gives to the Son 
a definite number of people. The Father sends the Son to save 
His people. The Father ordains the means 
by which salvation would be accomplished. And it is the cross. And then 
fourthly, what does the New Testament evidence but that the Son obeyed 
the Father. The son obeyed the father. Throughout 
John's gospel, he not only highlights that the father sent me, but 
he highlights this reality. I always do what my father says. I always obey what my father 
says. This is why in the book of Hebrews, 
he's called the mediator of a better covenant. This is why he's called 
the surety of a better covenant. This is why Flavel uses that 
language of surety. Christ executes on behalf of 
his people all that the Father has given him. He satisfies the 
covenant of redemption, that blessed pre-temporal arrangement 
between him and his Father. He carries out or He satisfies 
the covenant of works. And it is on that basis upon 
which we partake of the benefits of the covenant of grace. Notice 
in Philippians 2, one other passage that highlights Jesus' obedience 
in this transaction. Philippians chapter 2. Do you 
realize your peace with God relies on Christ's obedience and not 
yours? I'm not saying people take that 
and, oh, then I can go out and disobey. No, no, no, no, no, 
no, no, no, no, no, no, no, no. But wherein does your peace lie? 
What makes you happy? Your obedience? No. The obedience of Christ. Therefore, having been justified 
by faith, We have peace with God. Romans 5, 1. Here in Philippians 
chapter 2, verse 8. And being bound in appearance 
as a man, he humbled himself and became obedient to the point 
of death, even the death of the cross. Who is Christ obeying 
in this arrangement? Those godless Jews? Those vile 
Romans? Caesar and his wretched crown? 
The devil? He's obedient to the Father! He's obedient to God in terms 
of this covenant arrangement. Jesus Christ does what the Father 
sends Him to do, and it is by virtue of that fact and reality 
that we have everlasting life. And then fifthly, the Father 
rewards the Son for His obedience. The Father rewards the Son for 
His obedience. Several passages indicate this. 
Let's just keep on in verse 9 of Philippians chapter 2. Therefore, 
don't you love that? Therefore, based on what Christ 
has done, based on Him humbling Himself to the point of death, 
even death of the cross, what does God the Father then do? 
Therefore, God also has highly exalted Him and given Him the 
name which is above every name. that at the name of Jesus every 
knee should bow, of those in heaven, and of those on earth, 
and of those under the earth, and that every tongue should 
confess that Jesus Christ is Lord, to the glory of God the 
Father. So as a result of his obedience 
to the Father, as a result of his obedience with reference 
to this covenant of redemption, as a result Jesus secures the 
salvation of the elect, Jesus secures the salvation of all 
those whom the Father had given Him. And then Jesus gets stationed 
at the right hand of the Majesty on high as the God-man, as the 
Messiah, as the Christ, as the two natures in one person that 
will live on forever, world without end. Amen. The covenant of redemption 
is theological in nature, but it certainly most earnestly highlights 
the reality of the biblical data. Then finally, so what? If you've 
missed all this, show up on Saturday morning. If you're just waking up and 
you haven't got anything I've said about covenant theology, 
please come on Saturday morning. Dr. Barcelos. He's not just Pastor 
Barcelos anymore. Dr. Barcelos can edumacate us 
on covenant theology. But what are some implications? 
The first I've already alluded to, the salvation we receive 
is secure. The salvation we receive is secure. It is rock solid. It is grounded 
in and founded upon the cross. The cross didn't just show up 
willy-nilly. The cross wasn't an afterthought. 
The cross wasn't a plan B. The cross was ordained by God 
the Father as the means by which God the Son would redeem His 
people from their sins. Our salvation is secure. Our salvation is solid. Our salvation 
is strong. It does not depend upon our doing, 
our performance, or our obedience. Now because we've been saved, 
because we've received grace, because we've been justified, 
of course we're going to be sanctified. Of course we're going to pursue 
those things which are pleasing to the Father, but in the final 
analysis, our acceptance with God on that great day of judgment 
is not dependent upon how we live. It is dependent upon how 
Jesus lived, how Jesus died, and how Jesus rose again. Our 
salvation is grounded, founded, and secured, and it is rooted 
in the person and work of Jesus Christ. That's what ought to 
make you happy when you consider the gospel. Secondly, the comfort 
we receive from this is sure and steadfast. There's an interesting 
story or an interesting narrative, if you will. Story doesn't mean 
something false. We can refer to the biblical 
story. We think of story, we think of 
unicorns or whatever. The biblical story in Luke chapter 
10. The disciples had been sent out 
to preach. The disciples have been sent 
out to cast out demons. The disciples return, and they're 
marveling before their Lord. Well, let's just turn there. 
Don't take my word for it. You can look at it for yourselves. 
Luke chapter 10. Verse 17, then the seventy returned 
with joy, saying, Lord, even the demons are subject to us 
in your name. And he said to them, I saw Satan 
fall like lightning from heaven. Behold, I give you the authority 
to trample on serpents and scorpions and over all the power of the 
enemy, and nothing shall by any means hurt you. Nevertheless, 
notice, do not rejoice in this. Now he's not saying don't rejoice 
at all. This is a Hebrew idiom that I 
think the Lord is employing. He's not saying, don't be happy 
when you actually do good things for the kingdom. It's idiomatic. He's setting up a contrast. Don't 
put all your eggs of joy in this basket. Look at what he says. Nevertheless, verse 20, do not 
rejoice in this, that the spirits are subject to you, but rather 
rejoice because your names are written in heaven. You see that? Where should the joy eggs be? What basket should you place 
your eggs of joy in? In your performance, in your 
doing, in what you accomplish, they'll get smashed. We all fizzle out, don't we? 
You ever feel like you're that Energizer bunny? He just keeps 
going and going. Well, he doesn't go forever. He's not infinite. 
He's got to stop, right? And he just probably does like 
that. We're not infinite. Remember 
Elijah mocking the prophets of Baal at Carmel. The bravado, 
the machismo, I mean, Elijah brought it. Elijah was the man. Imagine Israel's going like this 
when Elijah's finished. What's the next scene? Elijah's 
sitting underneath the broom tree saying, God, take me. Right? So you see, if Elijah 
takes all of his eggs of joy and puts them in the basket of 
defeating the prophets of Baal, that's not going to last, is 
it? But if Elijah takes those eggs of joy and puts them in 
the basket of the cross of Christ, in the decree of God, in the 
covenant of redemption, in the outworking of the plan of God, 
in the covenant of grace, no matter if wretched people are 
after Elijah, No matter if there are trials in his life, no matter 
if the disciples aren't casting out spirits in a particular time 
frame, they can have joy, they can have peace, they can have 
delight. Jesus cautions his disciples. 
Do not rejoice in this. Do not rejoice in your accomplishments. Do not rejoice in your Bible 
reading. Now in saying that, read your Bible, pray, attend 
church, take the sacrament. By all means, do the things that 
the Lord commands you to do. Don't be a fool. Don't be one 
of these people that get this idea of justification by faith 
means, I can just lay down and God's going to say, no, do what 
you're called to do. Work out your own salvation with 
fear and trembling, for it is God who is at work in us, both 
to will and to do according to His good pleasure. But when you 
need comfort, when you need peace, when you need encouragement, 
when you need help, don't go to that basket looking for what 
you've done. Go to Calvary. See it in the 
context of the covenant of redemption. See it in the plan of God. See 
the Father giving to the Son. See the Son securing for the 
Father. See this blessed transaction of God highly exalting the Son 
and stationing Him at His right hand. Let that be the means by 
which you have peace and comfort and encouragement. And then finally, 
the source of this salvation and comfort is ultimately the 
triune God. The Father chose, the Son accomplishes, 
the Spirit applies. It's a great economy. It's great 
working. It's a great plan. The Father 
chose, the Son dies, the Son rises, the Spirit comes, and 
He applies that finished work. What would you rather take comfort 
in, you or the triune God? What would you rather take comfort 
in, your accomplishments or in the active and passive obedience 
of Christ? Brethren, may I encourage you 
to understand something of this concept of covenant theology. 
You know, people approach it and they say, oh, it's just this 
dry, sort of mechanistic way to read the Bible. In my mind, 
you read a book on covenant theology that accurately sets forth what 
the scripture teaches, there is far more heartwarming, practical 
Christianity producing Christ spawned, or Christ spawning love, 
our love spawned to Christ than any book of devotional literature. I'm not poo-pooing devotional 
literature. Read Spurgeon, by all means. 
Even better, read Spurgeon on covenant theology. Then you'll 
really be, you know, batting a thousand. Do not be turned 
off by theology. It is this theology that brings 
comfort to the soul. It is theology that the Apostle 
Paul taught and preached and brought to the churches so that 
they could indeed have comfort in their God and in their Lord. Well, let us pray, and then we'll 
remember Jesus, especially in his death. Our Father, we thank 
You for Your Word, and we thank You for these concepts, we thank 
You for these texts, we thank You that the Bible is a unified 
whole, and that it sets before us a great God, a triune God, 
Father, Son, and Holy Spirit, saving His people from their 
sins. We just ask that You would encourage our hearts and strengthen 
us in our faith, cause us to reflect always upon the doing 
and the dying and the rising of our Lord Jesus Christ. And 
it's in His name that we pray.