Willem van Asselt, Irena Backus, John Witte Jr, Carl Trueman and others (including John Fesko and myself) are among those contributing to A Companion to Reformed Orthodoxy by Brill. If you’re interested in the academic study of the history of Reformed theology . . . Continue reading →
One of the most difficult questions in describing the history of redemption is to give a clear, concise, account of the differences between the old and new covenants. When I say “old covenant” I’m not referring to everything that happened before the . . . Continue reading →
Most modern translations and commentators take diatheke as “will” or “testament” in vv. 16–17, but understand it as “covenant” in vv 15 and 18. As we have seen, the context of v. 15 seems to demand the sense of “covenant” because only . . . 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 →
§5. The covenant of God with man is different than those made by men among themselves. For men make covenants for mutual benefits; however, God makes covenant for His people. Indeed, the covenant of God is nothing other than the divine declaration . . . Continue reading →
The covenant of works, which may also be called a legal or natural covenant, is founded in nature, which by creation was pure and holy, and in the law of God, which in the first creation was engraven in man’s heart. For . . . Continue reading →
Dennis Johnson brings his expertise in the book of Hebrews back to Office Hours this week as we work through Hebrews 6:13–7:10. What did God promise Abraham? What does it mean that the pastor to this Christian congregation turned to Abraham to help . . . Continue reading →
A few correspondents have contacted me to ask about the continuing controversy over the doctrine of republication. It seems as if it might be useful to try to put this discussion in some context. In its most basic form, the doctrine of . . . Continue reading →
2. Under the new covenant or testament, however, these promised blessings are not given to all men, because God is true, thus the covenant is necessarily discriminate. These blessings are, however, given doubly when the covenant is received. In the first place, . . . Continue reading →
I. God made a double covenant with man, the one of works and the other of grace; the former before, the latter after the fall. II. The covenant of works was confirmed by a double sacrament, to wit, the Tree of Life, . . . Continue reading →
2. Under the new covenant or testament, however, these promised blessings are not given to all men, because God is true, thus the covenant is necessarily discriminate. These blessings are given, however, doubly when the covenant is received. In the first place, . . . Continue reading →
God promised through the prophet Jeremiah [31:31, 32] that he himself would make a new covenant with us, not like that covenant which he came to regret with the fathers, when he led them from the land of Egypt. Because they made . . . Continue reading →
At the beginning of the human race that old serpent led humanity away from the word of the law, and thus from the covenant of creation by a false interpretation. . . . The summary of this law shining forth in the . . . Continue reading →
Q: 4 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 . . . Continue reading →
The Son of God, having been appointed by God as Mediator of the covenant, becomes the guarantor on two counts: 1) He shall satisfy for the sins of all those whom the Father has given him; 2) He shall also bring it to pass that . . . Continue reading →
[This post was first published in 2007 on the HB and is republished in response to some recent comments here] Sometime back the question was raised: We know that there are at least two categories of people within Scripture, the elect, and . . . Continue reading →
(HT: Particular Voices) The two testaments are the Covenant of works and the Covenant of grace, one promising life eternal to him that does all things contained in the law; the other to him turns and believes in Christ. And it must . . . Continue reading →
You’re looking for an easy, accessible, clear introduction to covenant theology but each one you try seems either too complicated or just doesn’t quite get the job done. Maybe the introduction that your friend gave you omits the covenant of works or . . . Continue reading →
What follows is taken from a larger essay, “A Contemporary Reformed Defense of Infant Baptism:” What is the Connection Between Circumcision and Baptism? The connection between baptism and circumcision is quite clear in Colossians 2:11–12. The connection is not direct, but indirect . . . Continue reading →
[as published in J. L. Schaver, The Polity of the Churches, 3rd edn (Chicago: Church Polity Press, 1947), 2.34–37] A. Infra- or Supralapsarianism In regard to the first point, infra- or supralapsarianism, Synod declares: that our Confessional Standards admittedly follow the infralapsarian . . . Continue reading →