Category: Theology 101
Doctrine of Man
According to some theologians, God made a covenant with mankind in Adam in which, if he remained obedient throughout the probationary period, he would receive the promise of eternal life. Adam disobeyed, and, thereby, lost the hope of eternal life for all men. But God was pleased to enter into a second covenant with men, in which He promised eternal life and salvation through Jesus Christ for all who believe. This second covenant is called the covenant of grace.
According to this view, the first mention of the covenant of grace was in the garden where God predicted that the woman’s seed would crush the head of the serpent (Gen. 3:15). This admittedly terse expression of the covenant was merely the beginning of the revelation. Throughout the Scriptures, further details were uncovered and given to God’s people. The covenant was unfolded until it reached its fulfillment and consummation in Christ.
Following the pithy promise in Genesis 3, the covenant received more comment in the account of Abraham. Through Abraham, the particularistic nature of the covenant was crystallized. The Lord made several promises of blessing for the believing children of Abraham. The greatest promise was the hope of righteousness, which Abraham received through faith. Also added was the sign of circumcision which served as a seal of the righteousness promised to Abraham and his seed.
Next came the formation of the nation of Israel and the giving of the Law; this stage is commonly called the Mosaic economy, or administration, of the covenant. God gave His Law to the Jews through Moses. Included in the Law were the Decalogue, various regulations and ordinances, and the Levitical priesthood. These three aspects of the Law are described as the moral law, civil (or judicial) law, and ceremonial law, respectively. The moral law serves as the foundation for ethics in every dispensation of the covenant of grace. The civil law contained the requirements specific to Israel as a political body. The ceremonial law provided the types and shadows of which Christ and His sacrifice were the substance. Circumcision remained the sign of the covenant. In this administration, the covenant became a national covenant, but remained essentially the same covenant which was established in the garden and later revealed to Abraham.
Finally, the covenant received its full expression and manifestation in Christ. As Moses had mediated the old administration, Christ mediated the new administration. With the advent of Christ, the covenant was no longer restricted to the physical descendants of Abraham, nor to the nation of Israel, but was expanded to include all nations. The rituals of sacrifices and priesthood gave way to the sacrifice of Christ and the priesthood of all believers. The sign of circumcision was replaced by the sign of baptism, and expanded to include females as well as males. The emphasis on the graciousness of the covenant became preeminent. The Holy Spirit, Who had been sparsely given in the old economy, was now poured out abundantly upon all believers. With the coming of Christ, the covenant of grace reached its goal: the serpent was crushed and his work was undone; atonement was made for the sins of all the elect in every administration. The New Covenant of which Christ was the mediator was not a new covenant, but a new (and final) administration of the covenant of grace.