OF THE EVERLASTING
COUNCIL BETWEEN
THE THREE
DIVINE PERSONS, CONCERNING
THE SALVATION
OF MEN
John Gill
Having treated of the internal
and immanent acts in the divine mind, and which are eternal;
I shall next consider the operations and transactions among the three divine
persons when alone, before the world began, or any creature was in being; and
which are, chiefly the council and covenant of God, respecting the salvation of
men: these are generally blended together by divines; and indeed it is
difficult to consider them distinctly with exactness and precision; but I think
they are to be distinguished, and the one to be considered
as leading on, and as preparatory and introductory to the other, though both of
an eternal date; and shall begin with the council of God, held between the
three divine persons, Father, Son and Spirit, concerning the affair of man's
salvation before the world was. And it will be proper to enquire.
1. First, In what sense
counsel, consultation and deliberation, can be ascribed to God, to the divine
persons; and,
1a. This is not to be
understood as expressive of any want of knowledge, or of the least
degree of ignorance in God, or of his being at a loss in forming the scheme of
salvation; since he is a God of knowledge, of all knowledge, is perfect in
knowledge, wanting nothing; is the only wise and all-wise God, whose
understanding is infinite, and reaches to all things, and nothing can escape
it: want of knowledge is often the case with men, and therefore they deliberate
with themselves, and consult with others; but it is not so
with God; wherefore,
1b. Consultation in him is not
in order to gain more knowledge, or to obtain more satisfaction, and so more
pleasure in the review of things; for since his understanding is infinite,
there can be no accession to it, nor increase of knowledge in
it: men consult with themselves, and reason on things in their own minds, or
consult with others to gain more knowledge; and if this is not the result of
it, yet it gives them satisfaction and pleasure, when those they have an high
opinion of agree with them, and approve of their schemes; this makes their
minds more easy, and confirms and settles them; and thus in the multitude of
counsellors there is safety and delight; see #Pr 11:14 27:9.
Nor,
1c. Does a council held
between the three divine persons suppose any inequality between them; usually
indeed with men, in matters of moment and difficulty, persons supposed to be of
superior abilities are consulted, and their judgment taken;
as Ahithophel by David, and the Israelites, whose counsel with them was as the
oracles of God; but this is not to be supposed here, when the Father consults
with the Son and Spirit, it is not because they have knowledge superior to him,
or that he needs any information from them; they are one in nature; and are
equal in knowledge and understanding; the Father is omniscient, the Son knows
all things, and the Spirit searches the deep things of God;
and yet may consult together; and three persons of equal knowledge and judgment
among men may consult together about an affair of importance, without supposing
any superiority and inferiority in them.
1d. Nor is
consultation in God continued, carried on and protracted to any length, as it
often is with men, who when they have a matter of difficulty before them, do
not suddenly and at once determine; but take time and consider it in every
point of view, that they may fix on the wisest and most rational method of
acting; consultations on an affair have been sometimes held many days
successively; but so it is not with God, counsel with him is
as quick as thought, yea, it is no other than his thought, and therefore they
go together, #Ps 33:11. But,
1d1. When
consultation about the salvation of man is ascribed to
God, it is
intended to express the importance of it; not
things
trifling, but those of importance, are what men
consult about
and deliberate upon; such is the work of mens
salvation of
the greatest moment, not only to men, to their
comfort and
happiness here and hereafter, but to the glory
of God; the
glory of all whose perfections is greatly
displayed
in it, being so wisely contrived as it is for that
purpose;
wherefore it is not put upon any footing; nor into
any hands,
but into the hands of the Son of God, #Ps 21:5
#Joh 17:4.
1d2.
This way of speaking is used to set forth the wisdom of God
displayed
herein; schemes, which are the fruit of
consultation
and deliberation, are generally the most wisely
formed, and
best succeed: in the scheme of salvation by
Christ, God
has abounded in all wisdom and prudence; it is
the
manifold wisdom of God, in which that is displayed in
the greatest
fulness and variety; insomuch that angels,
those wise
and knowing creatures, desire to look more and
more into it,
#Eph 1:7,8 3:10.
1d3.
This being the effect of a council between the three divine
persons,
shows their unanimity in it; as they are one in
nature, so
they agree in one; and as in everything, so in
this, the
salvation of men; the Father signified his mind
that his Son
should be sent to be the Saviour of men, when
he
may be supposed to put such a question as in #Isa 6:8.
"Whom
shall I send, and who will go for us?" the Son,
knowing his
Father's will, and assenting to it, declared his
agreement
with it, "Here am I, send me"; and the Spirit
approving of
the Father's motion, and the Son's consent,
joined
with the divine Father in the mission of him; "Now
the Lord God
and his Spirit hath sent me", #Isa 48:16 and
what
inexpressible pleasure must such unanimity give to a
believing
soul, to declare which is the design of the divine
consultation.
These things being observed, I shall
2. Secondly, To give some
proof that there was a council between the divine persons concerning the
salvation of men.
2a. An
argument in favour of this may be drawn from the purpose of God; all whose
purposes are called his counsels because they are founded in the highest
wisdom, #Isa 25:1 now the purpose of God respecting the salvation of men, is
the basis and foundation of the council held concerning it, in which purpose,
as well as council, all the three persons are concerned; for the scheme of
salvation, which is, "the manifold wisdom of God, is
according to the eternal purpose which he" (God the Father) "purposed
in Christ Jesus our Lord", #Eph 3:10,11 and the Son was not only privy to
this purpose or counsel, and agreed to it; but the Spirit also, who searches "the
deep things of God", and approves of them, which are no other than the
purposes and counsels of his heart, #1Co 2:10.
2b. It appears there was a
consultation held about the salvation of men from the gospel, which is an
exhibition and declaration of the scheme of salvation, being called the counsel
of God, #Ac 20:27 and the wisdom of God, the hidden wisdom ordained before the
world, #1Co 2:6 for it is no other indeed than a transcript of the council and covenant of grace; the sum and substance of the word
and ministry of reconciliation, is that eternal transaction between God and
Christ concerning it, which the apostle thus expresses; God was in Christ
reconciling the world unto himself, not imputing their trespasses, #2Co 5:19.
2c. It may
be reasonably concluded, from the consultation had between the divine Persons,
concerning the formation of man, thus expressed, "And God said, Let us
make man in our image"; which was said, not to angels, but to the other
two divine Persons, the Son and Spirit; and it is not necessary to understand
the words as spoken the moment, or immediately before the creation of man, but
as spoken in eternity, in council between the divine
Persons; for it may be rendered, "God had said"; and, indeed, God had
determined on this in the decree of election; for as in the decree of the end,
he chose some of the creatures his power could make, to be happy with him, for
his own glory; so in the decree of the means, he resolved on the creation of
them; as has been before observed; however, be it, that this consultation was immediately before the creation of man, as all the three
Persons were concerned in that, and in his creation; it may be reasonably
argued, that if there was a consultation of the divine Persons about the making
of man at first, then much more about the redemption and salvation of him. But,
2d. What
would put this matter out of all doubt, is the sense of a passage in #Zec 6:13
as given by some learned men, if it can be established; "And the counsel
of peace shall be between them both": some, indeed, interpret it of the
Kingly and Priestly offices meeting in Christ, and of the unanimity of them in
him; since it is before said, "He shall be a priest upon the throne";
but it seems rather to respect persons and things. Others
have thought of Zerubbabel the prince, and Joshua the high priest, who were
unanimously agreed in building the second temple: but an edifice of another
kind, and of a spiritual nature, the church of God, seems to be intended, the
building of which is ascribed to a single Person only. Rather by the
"counsel of peace", may be meant the gospel, called the counsel of
God, and the gospel of peace, which was to be, and has been
among Jews and Gentiles, preached to them, both as to them that are nigh, so to
them afar off, as in #Zec 6:15 and which was a means of making peace between
them, and reconciling them together, #Eph 2:17 6:15 and in this sense of the
words I formerly acquiesced {1}: but there is another sense of them embraced by
learned men, to whose judgment I pay a great deference;
such as Heidegger {2}, De Dieu {3}, Cocceius {4}, Witsius {5}, Dr. Owen {6},
and others, that this respects the council concerning the peace and
reconciliation in eternity, between Jehovah and the Branch, between the Father
and the Son, who in time was to become man. My objections to this sense have
been that this council in eternity was between the three Persons, and not two
only; and that is what is past; whereas this is spoken of
as future: but when I consider that Jehovah and the Branch are the only Persons
mentioned in the text, and so could only, with propriety, be spoken of, though
the council was between the three; and that, in the Hebrew language, tenses are
frequently put for one another, the past for the future, and so the future for
the past; and things are said to be, when they appear to be, though
they are before; the sense may be, that when the Man, the Branch, should grow
out of his place, and build the temple, and bear the glory, and sit a priest on
his throne, then it should clearly appear, that there had been a council of
peace between them both, which was the ground and foundation of all: and in
this light, this sense of the passage may be admitted, and so be a proof of the
point under consideration. But if this is not the truth of
this text; yet,
2e. That there has been such a
transaction between the Father and the Son, which, with propriety enough, may
be called the "counsel of peace", we have sufficient warrant from
#2Co 5:19. "God was in Christ reconciling the world unto himself, not imputing their trespasses"; by the "world" is
meant the elect of God, he so loved, as to send his Son to be the Saviour of,
and for the life of whom Christ gave his flesh, #Joh 3:16 6:51 and about the
peace and reconciliation of those, or in what way to make peace and atonement
for them, God was in Christ, or with Christ, consulting, contriving, and
planning the scheme of it; which was this, not to impute their sins unto them, but to Christ, now called to be the Saviour of
them; and this contains the sum of what we mean by the council of peace. I
proceed,
3. Thirdly, To observe, that
the three divine Persons, Father, Son, and Spirit, and they only, were
concerned in this council.
3a. Not angels, for they were
not then in being, they were not made till the heavens were. But this council
was before the heavens and the earth were made; and besides, the angels are the
creatures of God, his ministering spirits, and therefore he would never consult
with them; they knew nothing of this transaction until it was revealed unto them: and when it was, many of them, as some think, were
offended at it, left their habitation, and apostatised from God; not being able
to endure it, that the Son of God, in human nature, should be their Head, and
so that nature be advanced above theirs, which they perceived by this step
would be the case: and as for those that stood and kept their first estate,
they were so far from assisting in this council, that they
were entirely unacquainted with it, until it was made known unto them; and when
it was, though they highly approved of it, their knowledge of it seemed to be
imperfect; since they desire to look more and more into it, and "even
do" learn of the church the manifold wisdom of God in it, #1Pe 1:12 Eph 3:10.
3b. Nor
were men a party in this council; "For who hath known the mind of the
Lord, or who hath been his counsellor?" #Ro 11:34 not any of the sons of
men; for these also were not then in being, and when they were, were but
creatures, and soon became sinful ones, and destitute of true wisdom and
knowledge, and so unfit to be of such a council, had it been in time; and had
God summoned all the individuals of human nature together,
and proposed it to them, that if they could find out a way how they could be
saved, consistent with his divine perfections, he would willingly save them;
after ever so long a time allowed them for consultation about it; and even if
they had the assistance of all the angels in heaven, they must have returned an
"ignoramus", and owned they knew not any. No, none but the blessed
Three in One were of this council, and fit to be of it; the
thing consulted about was "nodus Deo vindice dignus", worthy only of
God.
3b1. Jehovah
the Father, the first Person in order of nature,
though not of
time, may reasonably be supposed to give the
lead
in this affair, and proposed the thing to be debated
and advised
about; he who, concerning the creation of man,
proposed it
to the other two Persons, might, with great
propriety, move
for a consultation about his salvation: who
is the
Ancient of days, with whom is wisdom, and who hath
counsel
and understanding, yea, is wonderful in counsel, as
well as
excellent in working; and so infinitely fit to
conduct an
affair of this nature, #Job 12:12,13
#Isa 28:29.
3b2.
Jehovah the Son, has the same wisdom, counsel, and
understanding
his Father has; for all that he hath are his;
nor does
Christ think it any robbery to be equal with him;
he is wisdom
itself, or "wisdoms", he is possessed of the
most
consummate wisdom; in him, even as Mediator, are hid
all
the treasures of wisdom and knowledge; and he himself
says,
"Counsel is mine, and sound wisdom", #Pr 1:20 8:14
#Col 2:3 yea,
he is called "the Wonderful, Counsellor",
#Isa 9:6 which
not only respects his capacity and ability to
give the best
counsel and advice to men, as he does, but to
assist
in the council of God himself; and so the
"Septuagint"
interpreters understood that passage, rendering
it, "the
Angel of the great council"; whereby it seems as if
those Jews
then had a notion of this great transaction, and
of the
concern of the Messiah in it; to whom the whole verse
belongs:
to which may be added, that Christ the Son of God,
was as one
brought up with his divine Father, lay in his
bosom, was
privy to his designs, and must be in his council,
and was on
all accounts fit for it.
3b3.
The Holy Spirit had a concern in this council, and was fit
to be of it;
Epiphanius says {7}, as the Son is the Angel of
the great council,
so is the Holy Spirit; he is not only the
Spirit of
wisdom to men, and by whom is given to them, to
one the word
of wisdom, and to another the word of
knowledge;
and therefore must be possessed of the most
perfect
wisdom and knowledge himself, #Eph 1:17 1Co 12:8 but
he is the
Spirit of wisdom and understanding, and of counsel
and
knowledge, to and resting on Christ as Mediator,
#Isa 11:2 and
therefore must be a very proper Person to be
concerned
with the Father and the Son, in this great
council; for
never was such a council held as this, between
such Persons,
and on such a momentous and interesting
affair.
Which,
4.
Fourthly, Is next to be considered more particularly and distinctly. Now the
affair consulted about, was not the salvation of men merely; nor who should be
the persons that should be saved with it; for both that was resolved on, and
the persons fixed on who were to enjoy it, in the decree of election, which
stands firm and sure on the unalterable will of God; but who should be the
Saviour, or be the author of this salvation; and a proper
person for this work, could never have been devised, found out, and settled
upon, by men and angels; this was the business of this great council. By the
decree of election the vessels of mercy were prepared for glory, or were
ordained to eternal life, God resolved to have mercy on them, and save them;
but who should be the saviour, was referred to this council to agree upon; it
is true, indeed, that this was, in some respect, involved
and included in the Father's purpose, according to election, who appointed
some, not unto wrath, but to obtain salvation by our Lord Jesus Christ, #1Th
5:9 but then, though this was in the Father's purpose, it was necessary that
the will of the Son should be expressed, and his approbation and consent had;
for which this council was called and held.
The case stands thus: it was
in Jehovah the Father's thoughts, to save men by his Son; he in his infinite
wisdom saw he was the fittest person for this work, and, in his own mind, chose
him to it; and this is meant by laying help on One that is mighty, exalting one
chosen from among the people; finding David his servant, and anointing
him with his holy oil, #Ps 89:19,20. Now in the eternal council he moved it,
and proposed it to his Son, as the most advisable step that could be taken, to
bring about the designed salvation; who readily agreed to it, and said,
"Lo, I come to do thy will, O God", #Heb 10:7 from #Ps 40:7,8 and the
Holy Spirit expressed his approbation of him, as the fittest person to be the
Saviour, by joining with the Father in the mission of him,
as before observed; and by forming his human nature in time, and filling it
with his gifts and graces without measure. The pleasure and satisfaction the
three divine Persons had in this affair, thus advised to, consulted, and
approved of, is most clearly to be seen and observed at our Lord's baptism, #Mt
3:16,17.
But not only it was in this
council consulted, who should be the Author of salvation; but also in what way
and manner it should be effected, both for the security of men, and for the
display of the glory of the divine perfections. Now it should be observed, that
the elect of God, the persons to be saved, were considered in this transaction
as fallen creatures, which salvation by Christ supposes; as
sinners in Adam, on whom judgment came unto condemnation, as obnoxious to the
curses of the righteous law, and to the resentments of divine justice; and
therefore satisfaction must be made to the law and justice of God, the law must
be fulfilled, and justice satisfied, by an atonement made; this was signified
to the Saviour found, who approved of it, as a most fit
thing to be done; hence God is gracious, and saith, "Deliver him from
going down to the pit; I have found a ransom", #Job 33:24 this was found
by infinite wisdom in this council; and whereas this ransom, satisfaction, and
atonement, must be made by obeying the precepts of the law, and by the
suffering of death, the penalty of it; this the law required of the
transgressor of it; "Thou shalt surely die"; and
so of the Surety for him; wherefore, since it was necessary that the Captain
and Author of salvation, in bringing many sons to glory, should be made perfect
through sufferings; it was proper that he should assume a nature in which he
would be capable of obeying and suffering, even a nature of the same kind with
that which sinned; this was notified in council to the Son of God, and he
approved of it as right and fit, and said, "A body
hast thou prepared me", a whole human nature, in purpose; and now in
council, signified he was ready to assume it in time. Moreover, it was seen
proper and advisable, that the human nature assumed, should be holy and pure
from sin, that it might be offered up without spot to God; and be a sacrifice
to take away sin, which it could not be, if sinful; now here a difficulty arises, how such a nature could be come at, since human nature
would be defiled by the sin of Adam; and who would be able to bring a clean
thing out of an unclean? This difficulty infinite wisdom surmounts, by
proposing that the Saviour should be born of a virgin; that this individual
nature to be assumed, should not descend from Adam by ordinary generation, but
be formed in an extraordinary manner by the power of the
Holy Ghost; and this was approved in council, by both the Son and Spirit, since
the one readily assumed this nature in this way, and the other formed it. Once more, it appeared necessary that this
nature should be taken up into personal union with the Son of God; or, that the
Saviour should be God and man in one person; that he should be man, that he
might have somewhat to offer, and thereby make
reconciliation for the sins of the people; and that he should be God, to give
virtue to his deeds and sufferings, to make them effectual to the purposes of
them, and he be a fit Mediator, a daysman between God and men, and take care of
the things belonging to both. In short, the affair debated and consulted
between the three divine persons, was the peace and reconciliation of God's
elect by Christ, and the way and manner of doing it; and
therefore, as before observed, this transaction may, with great propriety, be
called, the council of peace; and which issued in a covenant of peace, next to
be considered; in this council everything relative to it was advised,
consulted, and contrived; and in the covenant the whole was adjusted and
settled; and therefore I have considered the council as the preparation and introduction to the covenant.
{1} See my Exposition of Zech.
vi. 13. See Gill on "Zec 6:13"
{2} Corpus Theolog. loc. 11.
s. 12. p. 376.
{3} In loc.
{4} Summa
de Foedere, c. 5. s. 88.
{5} Oeconom. Foederum, l. 2.
c. 1. s. 7, 8.
{6} In Hebrews, vol. 2.
Exercitat. 4. s. 10. p. 54.
{7} In Ancorato, s. 70.