Systematic Theology, by Louis Berkhof - New Leaven

B. SCRIPTURAL DATA FOR THE COVENANT OF REDEMPTION.
The name “counsel of peace” is derived from Zech. 6:13. Coccejus and others found
in this passage a reference to an agreement between the Father and the Son. This was
clearly a mistake, for the words refer to the union of the kingly and priestly offices in
the Messiah. The Scriptural character of the name cannot be maintained, but this, of
course, does not detract from the reality of the counsel of peace. The doctrine of this
eternal counsel rests on the following Scriptural basis.
1. Scripture clearly points to the fact that the plan of redemption was included in the
eternal decree or counsel of God, Eph. 1:4 ff.; 3:11; II Thess. 2:13; II Tim. 1:9; Jas. 2:5; I
Pet. 1:2, etc. Now we find that in the economy of redemption there is, in a sense, a
division of labor: the Father is the originator, the Son the executor, and the Holy Spirit
the applier. This can only be the result of a voluntary agreement among the persons of
the Trinity, so that their internal relations assume the form of a covenant life. In fact, it is
exactly in the trinitarian life that we find the archetype of the historical covenants, a
covenant in the proper and fullest sense of the word, the parties meeting on a footing of
equality, a true suntheke.
2. There are passages of Scripture which not only point to the fact that the plan of
God for the salvation of sinners was eternal, Eph. 1:4; 3:9,11, but also indicate that it was
of the nature of a covenant. Christ speaks of promises made to Him before his advent,
and repeatedly refers to a commission which He had received from the Father, John
5:30,43; 6:38-40; 17:4-12. And in Rom. 5:12-21 and I Cor. 15:22 He is clearly regarded as a
representative head, that is, as the head of a covenant.
3. Wherever we have the essential elements of a covenant, namely, contracting
parties, a promise or promises, and a condition, there we have a covenant. In Ps. 2:7-9
the parties are mentioned and a promise is indicated. The Messianic character of this
passage is guaranteed by Acts 13:33; Heb. 1:5; 5:5. Again, in Ps. 40:7-9, also attested as
Messianic by the New Testament (Heb. 10:5-7), the Messiah expresses His readiness to
do the Father’s will in becoming a sacrifice for sin. Christ repeatedly speaks of a task
which the Father has entrusted to Him, John 6:38,39; 10:18; 17:4. The statement in Luke
22:29 is particularly significant: “I appoint unto you a kingdom, even as my Father
appointed unto me.” The verb used here is diatithemi, the word from which diatheke is
derived, which means to appoint by will, testament or covenant. Moreover, in John 17:5
Christ claims a reward, and in John 17:6,9,24 (cf. also Phil. 2:9-11) He refers to His
people and His future glory as a reward given Him by the Father.
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