Journal: Westminster Theological Journal
Volume: WTJ 66:1 (Spring 2004)
Article: Galatians 3:20 And The Covenant Of Redemption
Author: Steven M. Baugh

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WTJ 66:1 (Spring 2004) p. 49

Galatians 3:20 And The Covenant Of Redemption

S. M. Baugh

[S. M. Baugh is Associate Professor of New Testament at Westminster Seminary California, Escondido, Calif.]

I. Introduction

Theological reflection upon an eternal, intratrinitarian covenant between the Father, Son, and Holy Spirit has been an integral part of covenant theology from its early days. True, there have been differences of opinion about how sharply this pact, often called the covenant (or council) of redemption, can be distinguished from the covenant of grace which was “made with Christ as the second Adam, and in him with all the elect as his seed” (Westminster Larger Catechism Q/A 31).1 Nevertheless, the consensus among Reformed theologians of the past is that such an intratrinitarian, eternal covenant does exist and is evidenced in Scripture, regardless of how closely these individual theologians connect it to the promised and historically ratified covenant of grace.2

WTJ 66:1 (Spring 2004) p. 50

Many passages of Scripture were typically adduced and discussed by Reformed theologians to verify the existence of this covenant of redemption, or pactum salutis, including Isa 49:6–8; Luke 22:29; John 10:18; 17:4; Titus 1:2; and 1 Pet 1:20.3 Yet the pactum salutis has fallen into disfavor among more recent Reformed theologians and writers.4 For example, Robert Letham rather abruptly charges that the doctrine has “strong elements of subordinationism” and “[t]ritheistic tendencies” and gives it no place in his treatment of the work of Christ.5 Likewise, in his popular presentation on covenants in the Bible, O. Palmer Robertson rejects the “intertrinitarian” [sic] covenant because it does not conform to his understanding of the word covenant.6

In a more sustained discussion of the pactum salutis, Herman Hoeksema examines the biblical texts where it is commonly grounded and judges them all to be pointing not to an eternal, intratrinitarian arrangement, but to the historical covenant of grace between the triune God and the incarnate covenant mediator.

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