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.
Opening Prayer
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,
Introduction
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.
Identifying 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.
Biblical Data for the Covenant
Secondly, the biblical data. Let's start first with this idea of it being done in eternity past.
The Father Gave the Son a Definite People
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.
Ephesians 1 and Eternal Election
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.
Hebrews 2 and Definite Propitiation
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.
The Father Sent the Son to Save
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.
The Father Ordained the Cross
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
The Son Obeyed the Father
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
The Father Rewards the Son
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.
Implications of the Doctrine
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.
Salvation 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.
Comfort Is Sure and Steadfast
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,
Source Is the Triune God
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.
Closing Prayer
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.