Westminster Assembly

Westminster Assembly

Acts 6:4

"But we will give ourselves continually to prayer, and to the ministry of the Word."

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1 Timothy 4:6-16

" If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee." 1 Tim 4:6-16 (KJV)

"The Covenant of Grace" by Charles Hodge: Part 1

Sunday, November 20, 2011
Part One
The Plan of Salvation is a Covenant



The plan of salvation is presented under the form of a covenant. This is evident:
First, from the constant use of the words berit and diatheke in reference to it. With regard to the former of these words, although it is sometimes used for a law, disposition, or arrangement in general, where the elements of a covenant strictly speaking are absent, yet there can be no doubt that according to its prevailing usage in the Old Testament, it means a mutual contract between two or more parties. It is very often used of compacts between individuals, and especially between kings and rulers. Abraham and Abimelech made a covenant. (Gen. 21.27) Joshua made a covenant With the people. (Josh. 24.25.) Jonathan and David. made a covenant. ( 1Sam. 18.3) Jonathan made a covenant with the house of David. (1 Sam. 20.16.) Ahab made a covenant with Benhadad, (1 Kings 20.34.) So we find it constantly. There is therefore no room to doubt that the word berit when use of transactions between man and man means a mutual compact. We have no right to give it any other sense when used of transactions between God and man. Repeated mention is made of the covenant of God with Abraham, as in Gen. 15.8; 17.13, and afterwards with Isaac and Jacob. Then with the Israelites at Mount Sinai. The Old Testament is founded on this idea of a covenant relation between God and the theocratic people.
The meaning of the word diatheke in the Greek Scriptures is just as certain and uniform. It is derived from the verb diatithemi to arrange , and, therefore, in ordinary Greek is used for any arrangement, or disposition. In the Scriptures it is almost uniformly used in the sense of a covenant. In the Septuagint it is the translation of berit in all the cases above referred to. It is the term always used in the New Testament to designate the covenant with Abraham, with the Israelites, and with believers. The old covenant and the new are presented in contrast. Both were covenants. If the word has this meaning when applied to the transaction with Abraham and with the Hebrews, it must have the same meaning when applied to the plan of salvation revealed in the gospel.
Secondly, that the plan of salvation is presented in the Bible under the form of a covenant is proved not only from the signification and usage of the words above mentioned, but also and more decisively from the fact that the elements of a covenant are included in this plan. There are parties, mutual promises or stipulations, and conditions. So that it is in fact a covenant, whatever it may be called. As this is the Scriptural mode of representation, it is of great importance that it should be retained in theology. Our only security for retaining the truths of the Bible, is to adhere to the Scriptures as closely as possible in our mode of presenting the doctrines therein revealed.

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