Beginning at least in the 1560s, it was non-controversial for Reformed theologians to teach that God, before the fall, entered into a legal, probationary covenant with Adam, who was the representative of the whole human race, the condition of which was perfect . . . Continue reading →
This is the key. No Reformed thinker that I am aware of has taught that the Mosaic covenant was exclusively a covenant of works. I wonder if perhaps people hear us teaching this under the influence of dispensationalism, which teaches that each . . . Continue reading →
Parts of the confessional Reformed world in North America are in the midst of a controversy over whether it is biblical, confessional, and historically Reformed to teach that the Mosaic covenant was, in some sense, a republication of the covenant of works. . . . Continue reading →
On today’s Heidelcast, part 2 of our discussion about conditions in the covenant of grace. In episode 46 I tried to establish a distinction between two kinds of conditions in the covenant of grace: antecedent and consequent. An antecedent condition is a work, . . . Continue reading →
Now in order that I might conceal nothing in this matter, I will briefly mention how the church of Christians, which was established after the birth of Christ, excels. First, we are indeed better off than those who lived under the law . . . Continue reading →
In Reformed theology we speak of three covenants, the pre-temporal covenant of redemption, the covenant of works, and the covenant of grace. In the covenant of redemption there are two aspects, works for the Son and grace for the elect. The Son was . . . Continue reading →
In this episode, part 2 of 2, we look specifically at what is new in the new covenant. Here’s part 1. Jeremiah 31:31–34 looks forward to four future blessings in the new covenant. The New Testament takes up those categories and elaborates . . . Continue reading →
We speak often about the old and new covenants or Old and New Testaments but what are they and especially what is the Old Testament or the old covenant? What is the relationship between the Old and New Testaments and what is . . . Continue reading →
After a summer re-model, the seminary bookstore is back online, which makes it again possible to order copies of Baptism, Election, and the Covenant of Grace more easily. Click on the image for your copy. It’s $1.50 plus shipping. You can also . . . Continue reading →
Recently I had a question asking whether “covenant theology” is so-called “replacement theology.” Those dispensational critics of Reformed covenant theology who accuse it of teaching that the New Covenant church has “replaced” Israel do not understand historic Reformed covenant theology. They are imputing . . . Continue reading →
William Evans has responded to my critique. In reply I want to ponder what he means by “extrinsic covenantalism” and to try to achieve a measure of clarity by defining our terms. “extrinsic covenantalism” is is new terminology for me. His paradigm . . . Continue reading →
I. SUMMARY In a post (HT: Aquila Report) dated Friday 9 August, Bill Evans raises the question whether there is in Reformed theology what he calls “pervasive covenantalism” or an over emphasis or imbalanced emphasis in Reformed theology on covenant. He points to . . . Continue reading →
As a follow-on to the post on the covenant of works, Ginger asks, You said: “Several have said that their status as a national people and their tenure in the land was affected by their obedience or disobedience. This view, however, has . . . Continue reading →
Ginger writes: …I have been trying to wrap my mind around the covenant of works given to Adam and how and if it was fulfilled by Christ, the last Adam. …How did Christ fulfill or abolish the covenant of works given to . . . Continue reading →
Taylor asks the question on the PB. My reply below: There are resources on covenant theology here. I would especially encourage you to read this collection of quotations from older writers on CT. There is a brief history here. My own views . . . Continue reading →
For most of 2,000 years the Christian church was universally agreed that there is one way of salvation, that the history of redemption was essentially unified. In the post-apostolic church this consensus began to develop very early in the 2nd century in . . . Continue reading →
It’s not unusual for evangelicals, which movements have been heavily influenced by Anabaptist theology, piety, and practice since the early 19th century. In that case we would not expect them to be aware of the categories “covenant of works” and “covenant of . . . Continue reading →
Here’s a recent sermon preached in my home congregation, the Escondido United Reformed Church, on Hebrews 6:4–20: Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and . . . Continue reading →
Why is the redemption or reconciliation of humanity with God presented to us in the form of a covenant, indeed a covenant of grace? A: God compares the means of our salvation to a covenant, indeed an eternal covenant, so that we . . . Continue reading →
Too often, the way covenant theology is presented, it seems too complicated to understand or explain to others. It doesn’t have to be that way and it isn’t in this interview with Zach Keele and Mike Brown, authors of a new introduction . . . Continue reading →