A More Serious Theological Crisis than Dispensationalism Guide Questions

R. C. Sproul is among those who believe in the continuous use of the term "covenant of works". I found two articles written by him about this doctrine. In the first article, he talks about five basic truths concerning the covenant of works. In the second article, he explains the importance of the covenant of works in relation to a serious theological crisis within evangelicalism. 

The five basic truths are about the suitability of the term to describe the relationship between God and Adam as stated in Genesis 2:16-17, the fact that all men are under this covenant and are violators of it by virtue of natural relationship to Adam as the head or representative of humanity, that none is able to comply to its terms except Christ, and that the blessings of Jesus' obedience to this covenant can only be obtained by faith in Him. 

In the second article, before explaining the importance of the covenant of works in relation to a serious soteriological crisis within evangelicalism, R. C. Sproul mentioned first a lesser theological crisis, which is dispensationalism. For Dr. Sproul, dispensationalism is mistaken in its idea of the basic structure of biblical revelation. He finds dispensationalism's diversified view of redemptive history problematic. He believes that the answer to this crisis is found in the unified view of redemptive history offered by covenant theology.

The second crisis is far more serious than dispensationalism for it touches not the history, but the content of redemption. This crisis reminds of the struggle between Roman Catholicism and Protestantism in the 16th century. This time it is a crisis within evangelicalism. 

This theological crisis is about the place of Christ's imputation of his perfect obedience upon those who believe in him. In short, it is about the place of imputation in justification. And so this crisis therefore affects one's view of the gospel and salvation. And according to Dr. Sproul, the heart of this crisis is the rejection of the covenant of works. 

Historic covenant theology maintains the distinction between the covenant of works and the covenant of grace. The covenant of works refers to Genesis 2:16-17 where we can read the elements of the covenant established by God in relating to Adam, the head or representative of humanity. The covenant of grace refers to Jesus' perfect obedience to the covenant of works and as a result, not only delivers His people from the punishment due to Adam's disobedience, but also inherits blessing to be imputed upon His people. 

Theologically, Christ's perfect obedience is understood in two ways: passive and active. His obedience is described as passive by bearing the punishment of "those who violated not only the law of Moses, but also the law that was imposed in Paradise." These two laws are one and the same. The law in Paradise where theologians got the idea of the covenant of works was republished later in the law of Moses. 

On the other hand, Jesus' active obedience is described as the gaining of the blessing of the covenant of works, which is perferct righteousness that he imputed upon His people. Dr. Sproul captures the important role of the covenant of works in salvation: 

"If we take away the covenant of works, we take away the active obedience of Jesus. If we take away the active obedience of Jesus, we take away the imputation of His righteousness to us. If we take away the imputation of Christ’s righteousness to us, we take away justification by faith alone. If we take away justification by faith alone, we take away the Gospel, and we are left in our sins. We are left as the miserable sons of Adam, who can only look forward to feeling the full measure of God’s curse upon us for our own disobedience. It is the obedience of Christ that is the ground of our salvation, both in His passive obedience on the cross and His active obedience in His life. All of this is inseparably related to the biblical understanding of Jesus as the new Adam (Rom. 5:12–20), who succeeded where the original Adam failed, who prevailed where the original Adam lost. There is nothing less than our salvation at stake in this issue."

Guide Questions:

1. What are the five basic truths about the covenant of works?

2. What are the two theological crises within evangelicalism described by Dr. Sproul in his second article?

3. What is the basic mistake of dispensationalism? Distinguish dispensationalism from covenant theology in their views of redemptive history.

4. What is the nature of the second crisis?

5. Distinguish the covenant of works from the covenant of grace.

6. What are the two aspects of Christ's perfect obedience? Define each. 

7. Cite the paragraph from Dr. Sproul that summarizes the important role of the covenant of works in salvation. 

Is the Covenant of Works biblical?

Is the covenant of works biblical? For many western Reformed theologians, this is an old question. But for a young thinker like the blogger, I find time to explore this question only just now.

And so I read several articles on the subject written by Dr. J. Faber, R. C. Sproul, Wayne Grudem, Charles Hodge, Robert L. Dabney, Louis Berkhof, John Murray, and Shane Lems. I realized that these Reformed thinkers are divided on the issue particularly wether its continuous use is really consistent to the teaching of the Bible. 

I am done reading Dr. Faber's article. However, I intend to continue my survey of the subject. And so before I proceed to R. C. Sproul's articles, I want to use as an introduction the article from Monergism, which answered this specific question. 

The article does not deny the absence of the term "covenant of works" to describe God's relationship with Adam in the Garden of Eden. However, the anonymous writer believes that the idea is indeed biblical, and this is for five reasons:

"First, creation itself is portrayed in the scriptures as existing in a covenantal relationship with God (Jeremiah 33:20-26); and if creation in general is established in covenant with God, how much more must the climactic figure of creation, the man created in God's own image, necessarily be in covenant with God from his very creation?"

"Second, the account of man's creation in Genesis very clearly displays all the elements that characterize later covenants."

Third, the existence of a sacrament considered as a covenant sign, the Tree of Life.

Fourth, if the translation of Hosea 6:7 is accepted, it is clearly indicated there that a covenant was made with Adam.

Finally, the most weighty arugument is Romans 5:12-21, which the apostle Paul clearly stated that both Adam and Christ are covenant head or representatives.

Concerning the elements of the covenant, the article identifies four. These are the preamble, stipulations, negative sanction for disobedience, and reward for obedience. 

Those who are stumbled by the use of the term "Covenant of Works," the articles states that they prefer to use other terms like “Covenant of Nature,” “Covenant of Life,” “Covenant of Creation,” and “Covenant of Eden”. 

Guide Questions:

1. In what sense can we say that the "covenant of works" is biblical?

2. Based on the Monergism article, what are the basis for the biblicality of the covenant of works?

3. What are the four elements of the covenant?

4. What other terms prefer by those who dislike the use of the term, "covenant of works"? 

Guide Questions - Unbroken Love from a Broken Heart

Basahin ang artikulong ito at sagutin ang sumusunod na mga katanungan: 

1. Anu-ano ang napansin niyong kaibahan sa tatlong mga bersiyon ng kuwento ng pag-ibig ni Hosea?

2. Paano isinalarawan ni Preston Sprinkle ang pag-ibig ng Diyos?

3. Sa magkanong halaga nabili ni Hosea si Gomer? Ano ang ibig sabihin ng halagang ito?

4. Ano ang tugon ni Hosea sa ginawang panlalait ng mga tao?

5. Ano ang pangunahing mensahe ng aklat ng Hosea ayon kay Preston Sprinkle?

6. Anong bahagi ng kuwento ni Ray c. Stedman ang hindi kapani-paniwala? Sang-ayon ka ba sa kaniyang pagkaunawa sa kahulugan ng pag-ibig?

7. Paano tinapos ni Stedman ang kaniyang kuwento?

8. Ano naman ang binigyan diin ni Richard L. Strauss sa kaniyang bersiyon?

9. Sa inyong palagay, ano ang mga pangunahing dahilan ng paglalayo ng damdamin ng isang mag-asawa?

10. Bilang mag-asawa, ano ang mga bagay-bagay na pareho ang inyong interes? Ano ang maaari mong gawin upang mapagtibay ang inyong relasyon?

11. Paano mo tuluyang maaalis ang pabalik-balik na alaala ng pagkakasalang nagawa sa yo na gumagambala sa iyong matiwasay na pag-iisip?

12. Ano ang mga positibong hakbang na maaari niyong gawin bilang mag-asawa upang hindi na muling maulit pa ang pagkakamali sa nakaraan?

Guide Questions - Apat na mga Layunin ng Pag-aasawa at ng Pamilya

Basahin ang artikulong ito at sagutin ang sumusunod na mga katanungan:

1. Saan hinango ang mga ideya sa artikulo?

2. Anu-ano ang mga apat na dahilan ng higit na kahusayan ng pag-aasawa kaysa sa pamumuhay ng nag-iisa?

3. Ano ang ibig sabihin na ang pag-aasawa ay “lugar-anakan” ng lipunan?

4. Anu-ano ang mga apat na layunin ng pag-aasawa at ng pamilya?

5. Ano ang dalawang kamalian na dapat iwasan ukol sa layuning pagpapadami ng tao?

6. Ipaliwanag sa iyong sariling pagkaunawa ang kahulugan ng layunin na may kinalaman sa pagdami ng “banal na binhi”?

7. Buudin ang sinabi ni Greenham ukol sa magiging resulta ng pagpapabaya sa layuning pagpapadami ng “banal na binhi”.

8. Magbigay ng dalawa o tatlong mga hakbang na dapat gawin ng isang magulang upang maisakatuparan ang layuning nabanggit?

9. Ano ang dalawang kahatulan na mararanasan ng magulang bunga ng kapabayaan na tuparin ang tungkuling itinakda ng tipan ng pagpapamilya?

10. Ayon kay John Flavel, ano ang tatlong mga dahilan bakit kailangang sanayin ang mga anak sa kabanalan?

11. Ayon kay Perkins, ano ang tatlong mga prinsipiyo na ibinigay ng Diyos sa pagganap ng tungkuling ito?

12. Ano ang dalawang kalabisan na dapat iwasan sa pagdisiplina sa mga anak? Paano maiiwasan ang mga kalabisang ito?

13. Ano ang dalawang prinsipiyo na may kinalaman sa pagtatalik?

14. Ipaliwanag sa iyong sariling pananalita ang iyong pagkaunawa sa ikatlong layunin?

15. Anu-ano ang mga praktikal na pagsasabuhay ng pagtuturo ukol sa pagiging Kristiyanong asawa o ama?

16. Ano ang tagubilin ni Thomas Gataker na may kinalaman sa pagsasanay ng anak na babae?

17. Papaano sumamba ang puritanong pamilya?

18. Paano ipinakita ng mga puritano ang kaseryosohan ng pamilyang pagsamba?

19. Paano ipinagdiriwang ng mga puritano ang araw ng Panginoon?

20. Para sa mga puritano, ano ang batong saligan ng pagbabago ng lipunan?

The Covenant of Works by Dr. J. Faber Guide Questions

All these years I thought the covenant of works is an established doctrine within Reformed theology. However, as I study the subject, I just recently realized that the Reformed community is actually divided about the subject. Many have been challenging the biblicality of this doctrine. Read Dr. J. Faber's article and see a glimpse of this controversy. 

For those who will spend time to read Dr. Faber's article, I prepared six questions to assist in navigating its content:

1. Based on the Clarion quotation, what was the charge against Prof. Norman Shepherd? 

2. Briefly explain the theological basis of those who oppose the position of Dr. Shepherd.

3. According to Dr. Shepherd's critics, in what way did he reduce the contrast between the two covenants?

4. According to Dr. J. Faber, what is the position of Rev. C. Vonk in this controversy?

5. What is the position of Dr. J. Faber in this contention? 

6. Are you in favor of Prof. Shepherd's position as presented by Dr. J. Faber? How about Dr. J. Faber's position? Why? 

Covenant and the Unity of Scripture Guide Questions

In Covenant and the Unity of Scripture, John M. Frame described how Reformed theologians have used the covenant motif to demonstrate the unity of the Bible. It is interesting how Dr. Frame summarized the entire Bible in just seven sentences using this motif. And then he introduced Meredith G. Kline's thesis about covenantal elements, claimed that Kline found the origin of covenantal model of canonicity, elaborated its helpfulness, and provided three arguments to prove how those elements show the unity of the Bible. 

Here is John Frame's covenantal summary of the Bible:

"On this understanding, the whole Bible, diverse in content as it may appear at first sight, can be seen as a story of God making covenants and man responding to them. The books of law show what God expects of his covenant people. The books of history indicate man’s actual response. The Psalms contain the praise, the laments, the questionings, the blessings and cursings which should be on the lips of a covenant people. The wisdom books contain applications of the covenant law to human problems. The prophets bring God’s covenant lawsuit against the covenant breakers while at the same time promising covenant renewal. The Gospels and Acts present the history of the New Covenant, which is applied to believers and to world history in the epistles and Revelation."

You can find the entire article here:

After reading, you can use these questions to guide you to have an overview of the article:

1. Explain the way Reformed theologians have used the covenant motif to demonstrate the unity of the Bible. Briefly explain the two major covenants.

2. State Dr. Frame's summary of the whole Bible using the covenant as the unifying motif. 

3. Enumerate the elements of the covenant based on the thesis of Dr. Meredith G. Kline and briefly explain each of them.

4. Elaborate how Dr. Kline's covenantal idea of the Decalogue and the Book of Deuteronomy serves as the origin of the covenantal model of canonicity.

5. Clarify the usefulness of Dr. Kline's thesis in seeing the unity of the Bible.

6. Finally, what are the three arguments used by Dr. Frame to show that Dr. Kline's covenantal elements prove the unity of the Bible? Concisely explain each of them. 

Reformed Theology is Covenant Theology Guide Questions

1. Why is it that the terms "Reformed" and "covenant" are commonly used together? 

2. Can you cite historical documents that illustrate the above connection?

3. Can you explain further what does the Westminster Confession of Faith primarily teach about covenant theology?

4. What is the connection between biblical covenants and the kingdom of God?

5. Elaborate how God used the covenants at different stages of God's kingdom in biblical history from the time of Adam until the coming of the Lord Jesus Christ.

6. What three issues cause most evangelicals to find covenant theology difficult to accept as a unifying theme of the Bible? Explain how covenant theology resolves these issues. 

7. Why is there a need for covenant theology to be reaffirmed even among Reformed churches? Explain the negative consequences of neglecting covenant theology in relation to the three mentioned issues as they appear among Reformed churches.

Reformed Theology Is Covenant Theology by Richard Pratt Jr.

"". . . the families of believers are covenant communities within which God's mercy is passed from one generation to another.""

Reformed Theology is often associated with “covenant theology.” If you listen carefully, you’ll often hear pastors and teachers describe themselves as “Reformed and covenantal.” The terms Reformed and covenant are used together so widely that it behooves us to understand why they are connected.

Covenant theology refers to one of the basic beliefs that Calvinists have held about the Bible. All Protestants who have remained faithful to their heritage affirm sola Scriptura, the belief that the Bible is our supreme and unquestionable authority. Covenant theology, however, distinguishes the Reformed view of Scripture from other Protestant outlooks by emphasizing that divine covenants unify the teachings of the entire Bible.

Earlier developments in the Reformed, covenantal understanding of Scripture reached a high point in seventeenth-century England with the Westminster Confession of Faith (1646), the Savoy Declaration (1658), the London Baptist Confession of 1689, and each representing different groups of English-speaking Calvinists. With only slight variations among them, these documents each devote an entire chapter to the way God’s covenants with humanity reveal the unity of all that the Bible teaches.

For example, the Westminster Confession of Faith speaks of God condescending to reveal Himself to humanity by means of covenant. It then divides the entire history of the Bible into just two covenants: the “covenant of works” in Adam and the “covenant of grace” in Christ. The covenant of works was God’s arrangement with Adam and Eve before their fall into sin. The covenant of grace governed the rest of the Bible. In this view, all stages of the covenant of grace were the same in substance. They differed only as God administered His one covenant of grace in Christ in various ways throughout biblical history.

Along these same lines, a number of more recent Reformed theologians have affirmed the covenantal unity of Scripture by relating particular biblical covenants to what the New Testament calls “the kingdom of God.” Jesus indicated the importance of God’s kingdom in the opening words of the Lord’s Prayer: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven” (Matt. 6:9–10). Jesus’ words first indicate that the foremost goal of history is the glory and honor of God Himself. Yet, His words also indicate that God will receive this glory through the coming of His kingdom to earth as it is in heaven. God’s goal has always been to receive the eternal praise of every creature by establishing His glorious kingdom on earth. To borrow from the well-known praise of Revelation 11:15, at the end of history “the kingdom of the world [will] become the kingdom of our Lord and of His Christ, and he shall reign forever and ever.”

Recent archaeological discoveries have shown how God’s covenants related to His earthly kingdom. In the days of the Bible, many kings of nations surrounding Israel administered the expansion of their kingdoms through international treaties. Biblical scholars have noticed remarkable parallels between these ancient treaties and the biblical covenants with Adam, Noah, Abraham, Moses, David, and Christ. These similarities indicate that the Scriptures present covenants as God’s way of administrating the expansion of His kingdom on earth.

Biblical covenants emphasized what was needed at specific stages of God’s kingdom by furthering the principles of previous covenants. God started with Adam to reveal His own kingship, the role of humanity, and the destiny He had planned for the earth (Gen. 1–3). These principles were then carried forward as God promised stability in nature for humanity’s service in Noah’s covenant (Gen. 6, 9). God enhanced His previous covenants by promising that Abraham’s descendants would become a great empire and spread God’s blessings to all other nations (Gen. 15, 17). God built on these covenants by blessing Israel with His law in the days of Moses (Ex. 19–24). Every previous covenant was taken to new heights as God established David’s dynasty and promised that one of his sons would rule in righteousness over Israel and over the entire world (Pss. 72; 89; 132). All Old Testament covenants were then furthered and fulfilled in Christ (Jer. 31:31; 2Cor. 1:19–20). As the great son of David, His life, death, resurrection, ascension, and return eternally secure the transformation of the entire earth into God’s glorious kingdom.

Many evangelical Christians today find it difficult to believe that everything in Scripture after Genesis 3:15 concerns God’s kingdom administered through the unfolding of one covenant of grace. The majority of American evangelicals view Scripture as divided into periods of time governed by substantially different theological principles. When Christians follow this popular approach to Scripture, it is not long before they become convinced that the new covenant of our day is actually at odds with many aspects of the Old Testament.

At least three issues often move to the foreground: works and grace, corporate and individual faith, and earthly and spiritual concerns. First, many evangelicals believe that the Old Testament’s emphasis on good works is incompatible with salvation by grace through faith in Christ. Second, Israel’s corporate relationship with God as a community appears to have been replaced by a focus on the individuals’ personal relationships with God. Third, many evangelicals believe that the Old Testament call to establish an earthly kingdom for God stands in contrast with the New Testament emphasis on a spiritual kingdom in Christ.

Covenant theology has enabled Reformed theologians to see that the New Testament is actually quite similar to the Old Testament in these three areas. First, in this view salvation by grace through faith in Christ was the only way of salvation in both Testaments. The entire Bible calls for good works because saving faith always yields the fruit of obedience to God. Second, covenant theology helps us see that both Testaments speak about individual and corporate relationships with God. All of God’s covenants deal with people on both levels. Third, covenant theolog y has shown that God’s kingdom has always been earthly and spiritual. The Old and New Testaments focus on our service in both realms. In these and other ways, covenant theology has much to offer the broader evangelical community.

At the same time, there is also a growing need for covenant theology to be strongly reaffirmed in contemporary Reformed circles. In recent decades, many newer advocates of Reformed theology have neglected covenant theology.

More and more, we find that Reformed theology has been reduced to what we often call the doctrines of grace — familiar beliefs such as total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Of course, we should value these truths of Scripture, but when we fail to stress the larger framework that covenant theology provides, our understanding of the Bible soon begins to suffer in the same three areas.

First, the doctrines of grace without covenant theology have led some to believe that Reformed theology is primarily concerned to teach that God’s grace sustains the Christian life from beginning to end. Of course, this is certainly true. Yet, the covenants of both testaments consistently teach that God has always required determined effort from His people in response to His grace and that He will reward obedience and punish disobedience.

Second, apart from covenant theology, many people in our circles seem to think that our theology is all about finding uniquely Reformed ways for individuals to improve their relationships with God. In our day, a number of paths toward personal holiness and devotion have been treated as the central features of Reformed theology. As important as individuals are in the Bible, covenant theology highlights our corporate relationship with God as well. No biblical covenant was made with just one person. They also involved God establishing relationships with groups of people. For this reason, both testaments teach us that the families of believers are covenant communities within which God’s mercy is passed from one generation to another. Moreover, the visible church in both testaments is the covenant community within which we receive the gospel and the ordinary means of grace.

Third, the doctrines of grace easily give us the impression that Reformed theology is only concerned with spiritual matters. Many people in our circles are deeply concerned with inward transformation by a true understanding of Scripture. Yet, we often neglect the physical and social effects of sin and salvation. Covenant theology gives us a far larger and more compelling vision of our hopes as Christians. In both testaments, believers extend God’s kingdom both to spiritual and earthly realms. We are to teach the gospel of Christ to all nations so that people may be transformed spiritually, but this spiritual renewal is for the sake of extending the lordship of Christ to every facet of culture around the world.

All of this is to say that covenant theology has much to offer every Christian. So when we ask ourselves, “What is Reformed theology?” it will serve us well to respond, “Reformed theology is covenant theology.”

Source: Reformed Theology is Covenant Theology