When God said to Abraham, “And I will establish my covenant between me and you and your children after you throughout their generations for an everlasting covenant, to be God to you and to your children after you” (Genesis 17:7) and “As . . . Continue reading →
Both at Babel and at Jerusalem God supernaturally caused men to speak in various tongues. But the consequences differed radically. At Babel there was confusion and division. Men were scattered abroad on all the face of the earth. That was the beginning . . . Continue reading →
God has promised to be the God, not only of those who believe, but also of their seed, and that, hence, He is wont as a general rule to bestow saving grace on the children of believers. R. B. Kuiper | God . . . Continue reading →
When God said to Abraham, “And I will establish my covenant between me and you and your children after you throughout their generations for an everlasting covenant, to be God to you and to your children after you” (Genesis 17:7) and “As . . . Continue reading →
As to the point of justification; no man is, nor can be justified by the law. It is true, the Neonomians or Baxterians, to wind in a righteousness of our own into the case of justification, do turn the gospel into a . . . Continue reading →
Wherefore I conceive the two covenants to have been both delivered on Mount Sinai to the Israelites. First, The covenant of grace made with Abraham, contained in the preface, repeated and promulgate there unto Israel, to be believed and embraced by faith, . . . Continue reading →
Before we proceed to the more particular consideration of the words, it is very much worthy of our notice, to observe the apostle’s order and method of doctrine, and how he knits the believer’s privilege and duty together. He would have the . . . Continue reading →
For Adam, by his sin, being become the child of wrath, and both in body and in soul subject to the curse, and seeing nothing due to him but the wrath and vengeance of God, was “afraid, and sought to hide himself . . . Continue reading →
Those not well read in sixteenth- and seventeenth-century Reformed theology might be forgiven their ignorance of the covenant of redemption or for concluding that it is an arcane doctrine long abandoned. Continue reading →
The law is known partly by the light of nature (Rom. 2:14–15), but the gospel is known only by a revelation from heaven (Matt. 11:27). Man, though he is a fallen creature, has in some degree a natural knowledge of the law, . . . Continue reading →
The law [as a covenant of works] regards us as creatures originally formed with sufficient ability to yield perfect obedience to it; and accordingly, it requires us to retain and exert that ability in performing perfectly all the duties that we owe . . . Continue reading →
The children of fallen Adam are so bent on working for life that they will on no account cease from it till the Holy Spirit so convinces them of their sin and misery as to show them that Mount Sinai is wholly . . . Continue reading →
At first sight, covenantal nomism may seem to be strongly supported by the analogy of a marriage relationship that the Old Testament uses to describe the relationship between the Lord and Israel. Continue reading →
One reason, therefore, why the Lord displayed the law as a covenant of works* on Sinai was that self-righteous Israelites and all pharisaic professors to the end of time might see that as they have sinned and so have not performed perfect . . . Continue reading →
God therefore displayed on Mount Sinai the law of the Ten Commandments as a covenant of works in subservience to the covenant of grace. He displayed it in that form in order that the people might, by contemplating it, see what kind . . . Continue reading →
Moreover, the tables of the law in the ark were covered and hid by the mercy seat, or propitiatory cover. This prefigured that the violated law should be so covered by the divine Surety, who was to fulfill all the righteousness of . . . Continue reading →
The Ten Commandments, accordingly, were published from Sinai in the form of a covenant, or federal, transaction. The Sinai transaction was a mixed dispensation. In it, the covenant of grace was repeated and published; the covenant of works was awfully displayed in . . . Continue reading →
As an evidence that all unregenerate persons are under the dominion of the law as a covenant of works, the natural bent of their hearts in all their views respecting the means of salvation is to the way of that covenant [of . . . Continue reading →
Believers are perfectly and irreversibly justified, and therefore, though their iniquities deserve eternal wrath, yet they can no more make them actually liable to that wrath. It is the peculiar privilege of believers only, who are already justified and so set forever . . . Continue reading →
Although the law as a rule of duty to believers requires perfect obedience from them, yet it admits of God’s accepting their sincere obedience performed in faith, though it is imperfect. It admits of His accepting this obedience not indeed as any . . . Continue reading →