God's Unbreakable Covenant: Assurance and Election

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So often, covenants in antiquity were ratified by some kind of cutting rite. As we will see later on in the life of Abraham, when the sign of the old covenant became the sign of circumcision. And I'll talk more about that later. But the sign of the old covenant was a cutting rite, where the foreskin of the flesh was removed through cutting. [00:03:56]

But by doing this, this is what He's saying to Abram: He's saying, "Abram, if I fail to keep my promise to you, may I be ripped apart, may I be cut asunder, even as you have cut apart these animals and put them in this pathway." [00:04:36]

Now, in the New Testament, when the author of Hebrews looks back to this moment in time, he says, about God that, you know, that is impossible -- there are two things that are impossible for God. One, it's impossible for God to die because He's immutable, eternal, and all of that -- self-existing, but it's also impossible for God to lie. [00:05:02]

And so, when we struggle with the -- our faith -- our struggle with our faith rests upon our wondering if the promises of God are really trustworthy. That's why, when I struggle, that's when I am beset, that I come back to Genesis 15:17. And I say, "Lord, not only did you promise, but you sealed that promise with this vow by your own nature. [00:07:23]

And so, that raises the question over whether the Abrahamic Covenant is conditional or unconditional. We see that Abraham had already exercised a manifest faith. And so people say, "Well, the promises of God depend upon our having faith. The promises of the new covenant involve the necessity of faith to receive the benefits. [00:08:48]

But here's where the reformed faith has a distinct twist on this, where the reformed faith teaches the doctrine, not only of election, but of unconditional election, meaning that the electing grace that God gives to those whom He saves is not based upon some condition that He sees in them, but it is sovereignly based in the good pleasure of God's will. [00:09:28]

Now, these three promises are brought to pass on the basis of what we call, monergism. That is, monergism is an action or a work -- we get the word -- erg is a unit of work. We get the word energy from it. And when we talk about monergism, we're talking about a work that is preformed by a single actor. [00:12:34]

And the amazing thing is, is that even after God gives this promise to Abraham when he's already an old man, years go by and the promise isn't fulfilled, so that now, both Abraham and his wife, Sarah, are in a panic and Sarah comes with a solution to the problem. "Why don't you take my handmaiden, Hagar. She's still fertile. I'm barren. [00:13:51]

And God said, "No. No. Uh-uh. That is not the child of promise. My covenant that I've made with you is that one from your own loins and from your wife is going to be your heir. And you think you can work this out with your own schemes and plots. No. Hmm-mm." Why do you think God made the promise to two people who were past the age of childbirth? [00:14:54]

Now, we notice that, as the story progresses, Abraham has his son, Isaac, and the promise, the covenant promise that is given to Abraham is then passed on to Isaac. And it's significant that not every son of Abraham receives the promise because Ishmael is not the child of promise. [00:16:21]

Again, God didn't foresee some difference in behavior between Esau and Jacob. When you think about people who think that election's based upon foreseen actions, if God were basing His election on foreseen actions, what was there in the life of Jacob that would cause Him to choose Jacob rather than Esau? Jacob was the liar, the supplanter, the cheater from the beginning. [00:19:05]

Basically, circumcision, in the ancient near-east, because it was not restricted to Jews, was a cleansing rite -- a cleansing rite. And it had the significance that the person, by nature, who was born, was born unclean. And so, circumcision was a sign of regeneration, of purification, of sanctification. [00:21:37]

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