Covenant of Works
From Encyclopedia Reformata
Theologians use the phrase “covenant of works” to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7 Rom. 3:27 Gal. 2:19. They also use the phrase, “covenant of grace or redemption,” to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son.
Covenant Of Works, the constitution under which Adam was placed at his creation. In this covenant, (1) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2) The promise was “life” (Matt. 19:16, 17; Gal. 3:12). (3) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the “tree of knowledge,” etc. (4) The penalty was death (Gen. 2:16, 17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because “life” was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The “tree of life” was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.
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Man In Relation To God: Man in the Covenant of Works
In the discussion of the moral and spiritual condition of man, it is of the utmost importance to consider first of all his original state. The two subjects that call for special consideration here are man as the image of God, and man in the covenant of works.
God at once entered into covenant relationship with man. This original covenant is called the covenant of works.
The natural relationship between God and man was supplemented by a covenant relationship, in which God made the future perfection and bliss contingent on the temporary obedience of man. This covenant is known as the covenant of works.
Scripture proof for the covenant of works
In view of the fact that some deny the existence of the covenant of works, it is highly desirable to examine its Scriptural basis. The Scripture proof for it is found in the following:
All the elements of a covenant are indicated in Scripture; and if the elements are present, we have not only the right but also the duty to combine them and to give the doctrine so construed an appropriate name. There are clearly two parties, God and man, entering into an agreement; there is a condition, the condition of obedience, which God imposes on man, Gen. 2:16, 17; and there is also a promise, the promise of eternal life. This is implied in the alternative of death as the result of disobedience, in such passages as Rom. 10:5 and Gal. 3:12, and in the symbolical significance of the tree of life, Gen. 3:22.
The parallel which Paul draws between Adam and Christ in Rom. 5:12–21, in connection with the imputation of sin on the one hand and the imputation of righteousness on the other hand, can only be explained on the assumption that Adam, like Christ, was the head of a covenant. If we share in the righteousness of Christ, because He is our representative, then it follows that we share in the guilt of Adam for the same reason. Paul draws a parallel between Adam and Christ in Rom. 5:12–21. In Adam all men died, but in Christ all those who are His are made alive. This means that Adam was the representative head of all men, just as Christ is now the representative head of all those who are His.
There is one passage in Scripture which speaks of Adam as having transgressed the covenant. In Hosea 6:7 we read: “But they like Adam have transgressed the covenant.” (Am. Rev.) This rendering of the text corresponds with that in the Dutch Bible. The Authorized Version, however, renders: “But they like men have transgressed the covenant.” The other rendering is clearly to be preferred, and is also favored by the parallel passage in Job 31:33. Adam’s sin is called a transgression of the covenant.
The elements of the covenant of works
(1) The parties. A covenant is always a compact between two parties. In this case they are the triune God, the sovereign Lord of the universe, and Adam as the representative of the human race. Since these parties are very unequal, the covenant naturally partakes of the nature of an arrangement imposed on man.
(2) The promise. The promise of the covenant was the promise of life in the highest sense, life raised above the possibility of death. This is what believers now receive through Christ, the last Adam.
(3) The condition. The condition was that of absolute obedience. The positive command not to eat of the tree of the knowledge of good and evil was clearly a test of pure obedience.
(4) The penalty. The penalty was death in the most inclusive sense of the word, physical, spiritual, and eternal. This consists not only in the separation of body and soul, but more fundamentally in the separation of the soul from God.
(5) The sacrament(s). In all probability the tree of life was the only sacrament of this covenant—if it was indeed a sacrament. It seems to have been appointed as a symbol and seal of life.
The following elements must be distinguished.
The Covenanting Parties
A covenant is always a compact between two parties. In the case of the covenant of works there was, on the one hand, the triune God, the sovereign Lord of all creation, binding Himself by an act of condescending grace to give to man, on the condition of obedience, the blessings of eternal life and perfect happiness. And, on the other hand, there was Adam, the representative of the human race, absolutely dependent and without any claim on God, graciously permitted to covenant with God for himself and his posterity, and assuming the responsibility of obeying God implicitly.
The Promise of the Covenant
The great promise of the covenant was the promise of life in the fullest sense of the word, that is, not merely a continuance of the natural existence of man, but life raised to the highest development of perennial bliss and glory. Adam was indeed created in a state of positive holiness, and was not subject to the law of death. But he did not yet possess the highest privileges in store for man; he was not yet raised above the possibility of erring, sinning, and dying. He did not yet possess the highest degree of holiness, nor enjoy life in all its fullness.
The Condition of the Covenant
The promise in the covenant of works was not unconditional. The condition was that of perfect, unconditional obedience. The divine law can demand no less than perfect obedience, and the positive command not to eat of the fruit of the tree of knowledge of good and evil was clearly a test of pure obedience. In it the demands of the law of God converged, so to speak, in a single point. The great question had to be settled, whether man would obey God implicitly, or follow the guidance of his own insight.
The Penalty of the Covenant
The penalty that was threatened in case of transgression was death in the most inclusive sense of the word, physical, spiritual, and eternal. The fundamental idea of death is not that of extinction of being, but that of separation from the source of life, and the resulting dissolution of misery and woe. It consists in the separation of body and soul; but also, and this is even more fundamental, in the separation of the soul from God.
The Sacrament(s) of the Covenant
Opinions vary a great deal respecting the sacrament (s) of the covenant of works. Though some speak of two, three, or even four sacraments, the most prevalent opinion is that the tree of life was the only sacrament. This would seem to be the only one that finds any warrant in Scripture. In all probability the tree of life was an appointed symbol and pledge or seal of life. The words in Gen. 3:22 should then be understood sacramentally.
The present validity of the covenant of works
The Arminians of the seventeenth century maintained the position that the covenant of works was wholly abrogated by the fall of Adam, so that his descendants are entirely free from its obligations. In opposition to them the Reformed took the position that it is partly a thing of the past, and partly still in force.
Arminians hold that this covenant was wholly set aside. But this is not correct. The demand of perfect obedience still stands for those who do not accept the righteousness of Christ. Lev18:5; Gal. 3:12. Though they cannot meet the requirement, the condition stands. It holds no more, however, for those who are in Christ, since He met the demands of the law for them. It ceased to be a way of life, for as such it is powerless after the fall.
Bible References:
Hos. 6:7. “But they like Adam have transgressed the covenant.”
1 Cor. 15:22. “For as in Adam all die, so also in Christ shall all be made alive.”
Abrogation of the Covenant of Works
The Sense in Which it is Not Abrogated
The demand for perfect obedience still holds. The curse and punishment pronounced on the transgressor still apply to all those who continue in sin. And the conditional promise is also still in effect. God might have withdrawn it, but did not, cf. Lev. 18:5; Gal. 3:12. It is evident, however, that after the fall no one can comply with the condition.
The Sense in Which it is Abrogated
The special obligations of this covenant have ceased for those who really live in the covenant of grace. This does not mean that these obligations are simply set aside and disregarded, but that they were met by the Mediator for all His people. Moreover, the covenant of works is abrogated as an appointed way or means to obtain eternal life, for as such it is powerless after the fall of man.
Further Study:
- Berkhof, Reformed Dogmatics, I, pp. 191–206.
- Hodge, Outlines of Theology, pp. 296–314.
- McPherson, Christian Dogmatics, pp. 201–210.
- Orr, Side-Lights on Christian Doctrine, pp. 75–89.
- Kuyper, De Leer der Verbonden (in the series, Uit het Woord), pp. 107–229.
- A. Kuyper, Jr., De Vastigheid des Verbande, pp. 83–46.
Source: Based on Louis Berkhof’s Summary and Manual of Christian Doctrine.
