The Proper Distinction of the Covenant of Works and the Covenant of Grace

The Covenant of Grace – a Testamentary Covenant

In identifying the meaning of the covenant of grace, the first thing that one must do is properly identify the meaning of the word covenant. The Reformed theologians of the 16th-18th century would always begin their discussion of this topic with a careful discussion of the meaning of that word. According to these theologians, the word covenant can be used for an immutable statue, promises, commands, or signs of the covenant. However, as Marck points out, “its most appropriate meaning is that of a mutual agreement” (Medulla, XVII.2).

On the other hand, the Greek word for covenant (diaktheke) can be used not only for a mutual agreement or pact but also for a testament (cf. Heb. 9:15-18). The Reformed theologians saw this Greek word as being highly appropriate for describing the covenant of grace. The covenant of grace was not merely a covenant or agreement but was also a testament. From this came the common statement that the covenant of grace is a testamentary covenant and a covenantal testament. This terminology was used at least as early as Gomarus and is commonly found in the 17th century theologians such as Turretin, Brakel, Witsius, and Marck. They also often pointed to the fact that the Hebrew word for covenant (berith) could also bear this sense of mere bequeathal or gift (cf. Gen. 9:11-13, Is. 54:9-10, Jer. 33:20-22, see also Poole, Synopsis on Heb. 9:15-18).

This covenantal/testamentary understanding of the covenant of grace can help us to understand how the covenant of grace differs from the covenant of works. In both respects, as a testament and a covenant, the covenant of grace differs from the covenant of works.

The Covenantal Aspect

The structure of the covenant of works involved perfect obedience. If Adam rendered perfect obedience to God, then he would obtain (that is, merit in virtue of the covenant) eternal life. Obedience would come first, and eternal life would follow.

In the covenant of grace, the order of obedience and life is reversed, and they have a totally different relationship to one another. In the covenant of grace, eternal life is given through accepting Jesus Christ by faith (Is. 55:1-3, Jn. 3:16, 5:24, Acts 16:31, Rom. 5:19, 6:23, etc.). The gift of eternal life is first received and then obedience flows out of it as a further gift and not as a condition for obtaining life (cf. Eph. 2:8-10). The agreement, pact, or covenant that God makes is that if someone will believe in Jesus Chrsit, they will be saved.

The covenantal structures of the covenant of works and the covenant of grace are opposed to one another as opposites. As Berhnardus De Moor writes, “These two are opposed to one another in this respect as opposite kinds and as immediate contraries, such that the affirmation of the one is inferred from the negation of the other” (Commentarius Perpetuus 3, p. 377). The covenant of works offered life on the condition of perfect and perpetual obedience and the other on the basis of Christ’s obedience apart from any of our works (Rom. 4:3-5, Rom. 5:18-19, 10:1-10, Gal. 3:10-12). Either our works obtain life (the covenant of works) or Christ's perfect work does (covenant of grace).

The Testamentary Aspect

One objection that someone might raise to this opposition of law (covenant of works) and Gospel (covenant of grace) is that both have conditions. The covenant of works said, “If you obey perfectly, then you will have life.” The covenant of grace says, “If you believe, then you will have life.” So, someone might say that while faith and obedience have different relationships to life in these statements, yet both are conditions that must be supplied.

This is where the testamentary aspect of the covenant helps us. A testament is a bequeathal that is given to heirs on the basis of the death of the testator. “And for this reason, He is the Mediator of the new covenant (testament), by means of death, for the redemption of the transgressions under the first covenant (testament), that those who are called may receive the promise of eternal inheritance” (Heb. 9:15). In the testament of grace, this bequeathal by testament secures for the heirs written in the testament that all conditions necessary will be fulfilled not only for them but in them. This means that part of the testament is that God will work faith and repentance in the elect and preserve them in it so that they will inherit eternal life. In other words, the testamentary side of the covenant of grace ensures that all the elect will get everything necessary for salvation.

This is the constant teaching of Scripture concerning the covenant of grace. I will be God to you and your descendants (Gen. 17:7, see my explanation of this passage here). I will circumcise your hearts and the hearts of your descendants (Dt. 30:6). All your children shall be taught by God (Is. 54:13, cf. Jn. 6:44-45). My Spirit shall not depart from you or from your descendants (Is. 59:21). I will put My law in their minds and hearts (Jer. 31:33-34). I will give them on heart and one way, that they may fear Me forever (Jer. 32:39). I will take out the heart of stone from your flesh and give you a heart of flesh and cause you to walk in My statues (Ez. 36:25-27). All of these passages in context speaking about God’s covenant of grace with His people. Consequently, we must conclude that in the covenant of grace God not merely offers salvation to His people but works faith in them that they may receive it and will not permit them to fall from that salvation.

This is the view of the Reformed confessions. You can see this in the Canons of Dort (II:7 and ROE:2-4), but it is more explicitly stated in the Westminster Confession of Faith. The covenant of grace is described as being that wherein God freely offers salvation by Jesus faith, requires faith for someone to be saved, and “promis[es] to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe” (VII:3, cf. WLC Q. 30-32). According to the theologians who wrote the WCF, making someone willing to believe is a part of the covenant of grace. The covenant of grace is not a mere offer of salvation (though it is that), but it also promises to everyone written in the testament that they will be given the ability to believe and persevere in that belief.

Conclusion

One very important conclusion that we must draw from this understanding of the covenant of grace embodied in the confessions and taught by our fathers in the Reformed faith is that the reprobate cannot be said to be part of the covenant of grace. In the proper sense of the word, the reprobate cannot be part of the covenant of grace since the covenant of grace includes not merely the offer of salvation but the guarantee that someone will actually and necessarily obtain a full and complete salvation. Anyone who is in the covenant of grace will be fully and finally saved, and so there can be no partial or temporary participation in the covenant of grace, since that would be contrary to its very terms.

However, there are some who are not a part of the covenant of grace who do have some external connection to it. The covenant of grace requires someone to believe in Jesus Christ. This has internal and external aspects. The external aspects can be imitated to a certain extent by unbelievers. Those who do not have true faith can embrace with the mouth the terms of the covenant of grace in such a way as to deceive both themselves and those around them. In time, their false profession is sometimes exposed and when they go out we say, “They went out from us, but they were not of us” (1 Jn. 2:19). If someone really belongs to the covenant of grace, then they will continue in it because perseverance is not only a duty but also a benefit of the covenant of grace.

The covenant of grace is a package deal. It includes all the benefits of salvation. You cannot have one part of it but not others. You are either in or out. But this brings great assurance to the believer. We are in a covenant of grace with God that will never be broken. “‘The mountains shall depart and the hills be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed,’ says the LORD, who has mercy on you” (Is. 54:10). In the Reformed doctrine of the covenant of grace, the full and free grace of God’s covenant is fully exemplified and honored to the praise of God and the edification of His people.