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The Covenant of Works and Grace in Reformed Theology

In Reformed theology, the concepts of the covenant of works and the covenant of grace are foundational for understanding God's relationship with humanity and the means of salvation. These covenants distinguish between two primary ways God has interacted with humankind, particularly concerning the conditions for life and blessing [1].

The covenant of works, sometimes called the covenant of nature or life, was established with Adam as the representative of the human race [1]. Its condition was perfect obedience to God's law, with the promise of life for obedience and the threat of death for disobedience [1, 4]. This covenant is understood to be rooted in passages such as Genesis 2:16-17, where God commands Adam concerning the tree of the knowledge of good and evil. Under this covenant, justification before God required complete adherence to the law, a standard that humanity, after the Fall, became incapable of meeting [4]. The Apostle Paul, in Romans 3:20, states that "by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin" [4]. The Westminster Confession of Faith describes humanity's fall as rendering them "incapable of life by that covenant" [8].

Following humanity's failure to uphold the covenant of works, God established the covenant of grace. This covenant offers life and salvation to sinners through Jesus Christ, requiring faith in Him [8]. It is called "new" in contrast to the "old broken covenant of works" and is characterized by being "fresh, flourishing, and excellent" [2]. The covenant of grace is dispensed "in a more clear, spiritual, extensive, and powerful manner" under the gospel than in previous eras [2]. This covenant is not based on human works but on God's free offer of salvation [8]. Justification under the gospel is "not of works" and "not of faith and works united," but "by faith alone" and "of grace" [4]. John Calvin emphasized that grace and reward are incompatible, meaning salvation cannot be earned through good works [11].

The covenant of grace is seen as an "everlasting covenant" that was made with Christ and his people in him from eternity [12]. It is founded on God's everlasting love and eternal purpose [12]. Christ is central to this covenant, serving as its substance, mediator, and messenger [6]. The covenant was made with figures like Abraham, Isaac, Jacob, and David, and is renewed and fulfilled in Christ [6]. It is ratified by the blood of Christ [6].

While the covenant of grace emphasizes salvation by faith apart from works, this does not negate the importance of good works [5]. Good works are seen as the fruit of righteousness and repentance, performed by those who abide in Christ and are wrought by God within believers [3]. The Scriptures are designed to lead believers to good works [3]. The objection that salvation by grace does away with the necessity of good works has been raised and answered many times, with theologians asserting that works remain necessary, though not as a means of salvation [5]. Augustine, for instance, spoke of the necessity of good works, noting that one who does not perform them "should be condemned" [7].

The distinction between these two covenants highlights a core difference in how various theological traditions understand salvation. While Reformed theology clearly separates the covenant of works (based on human performance) from the covenant of grace (based on God's free gift through Christ), other traditions may articulate the relationship between divine grace and human action differently. For example, the Augsburg Confession, a Lutheran document, speaks of lacking divine favor, implying a need for God's intervention [10]. Thomas Aquinas, a prominent scholastic theologian, discussed the concept of ingratitude, noting that while an ungrateful person deserves to be deprived of favor, a benefactor should not easily judge them as ungrateful [9]. However, the Reformed understanding maintains that the covenant of works sets a standard that fallen humanity cannot meet, thus necessitating the covenant of grace for salvation [8].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Covenant of — Entered into by God with Adam as the representative of the human race (comp. Gen. 9:11, 12; 17:1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF [672]WORKS.)”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Justification Before God — Promised in Christ -- Isa 45:25; 53:11. Is the act of God -- Isa 50:8; Ro 8:33. Under law Requires perfect obedience. -- Le 18:5; Ro 10:5; 2:13; Jas 2:10. Man cannot attain to. -- Job 9:2,3,20; 25:4; Ps 130:3; 143:2; Ro 3:20; 9:31,32. Under the gospel Is not of works. -- Ac 13:39; Ro 8:3; Ga 2:16; 3:11. Is not of faith and works united. -- Ac 15:1-29; Ro 3:28; 11:6; Ga 2:14-21; 5:4. Is by faith alone. -- Joh 5:24; Ac 13:39; Ro 3:30; 5:1; Ga 2:16. Is of grace. -- Ro 3:24; 4:16; 5:17-21. In the name of Christ. -- 1Co 6:11. By imputation of Ch”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Good — The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the bet”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Covenant, The — Christ, the substance of -- Isa 42:6; 49:8. Christ, the Mediator of -- Heb 8:6; 9:15; 12:24. Christ, the Messenger of -- Mal 3:1. Made with Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16. Isaac. -- Ge 17:19,21; 26:3,4. Jacob. -- Ge 28:13,14; 1Ch 16:16,17. Israel. -- Ex 6:4; Ac 3:25. David. -- 2Sa 23:5; Ps 89:3,4. Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13. Fulfilled in Christ -- Lu 1:68-79. Confirmed in Christ -- Ga 3:17. Ratified by the blood of Christ -- Heb 9:11-14,16-23. Is a covenant of peace -- Isa 54:9,10; ”
  7. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM XXXVII. [5] (part 29): should be condemned, the other receive a crown. ...”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 71: and sometimes the other mode of representation. In the Confession of Faith 297 297 Chap. vii. § 3. it is said, “Man, by his fall, having made himself incapable of life by that covenant [ i.e ., by the covenant of works], the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able ”
  9. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Ingratitude, Art. 4: Article: Whether favors should be withheld from the ungrateful? I answer that, There are two points to be considered with regard to an ungrateful person. The first is what he deserves to suffer and thus it is certain that he deserves to be deprived of our favor. The second is, what ought his benefactor to do? For in the first place he should not easily judge him to be ungrateful, since, as Seneca remarks (De Benef. iii), "a man is often grateful although he repays not," because perhaps he has ”
  10. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Lacking Thy divine favor,: Lacking Thy divine favor,”
  11. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 26.17: be deemed a reward. For we know that grace and reward are incompatible. Now, however, since the benediction which is promised in the seed, contains the hope of salvation, it may seem to follow that eternal life is given in return for good works. And the Papists boldly seize upon this, and similar passages, in order to prove that works are deserving of all the good things which God confers upon us. But I most readily retort this subtle argument upon those who bring it. For if that promise was before gratuitous, which is now ascrib”
  12. Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 32:38: And I will make an everlasting covenant with them,.... Which is made known and manifest at conversion; when the grace of it is applied; the blessings of it bestowed; and the promises of it made good; and therefore said to be made; for otherwise the covenant of grace here spoken of was made from all eternity with Christ, and his people in him; as appears from his being set up as the Mediator so early, and from the blessings and promises of it being of such a date. It is founded on the everlasting love of God, and is according to his eternal purpose; and is no other ”
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