Survey of the Westminster Confession of Faith (Chapter 7)

Survey of the Westminster Confession of Faith

Chapter 7

Of God’s Covenant with Man

I. The distance between God and the creature is go great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God’s part, which He has been pleased to express by way of covenant.

This opening paragraph states an important observation that establishes the idea that man’s contact with God can occur only by the gracious willingness of our Creator. Recognizing the distinction between the Creator and the creature, the writers speak seek to explain how, therefore, contact with God is possible. The creature is obligated to serve the Creator, the Divines state, but the Creator could not be known in a blessed and full manner except by some “voluntary condescension” or accommodation on God’s part. The writers mean that if contact between the Creator and His creatures is to take place, if those creatures are to know their Creator in a manner that allows them to love and serve Him as they are bound by their status as creatures to do, then that Creator must initiate contact with the creature.

We could approach this matter by asking a question: What can be said about the nature of contact between God and His creatures? The Divines offer a foundational statement that answers that question. If man the creature is to have contact with an infinitely holy, powerful, and wise God, it will have to be by way of condescension on the part of God.

This paragraph establishes the idea of man’s absolute dependence upon his Creator. It establishes the idea of God’s independence from His creatures. What is pictured is a “one way” relationship, we might say, in which we are completely dependent upon God, but He has no dependence upon us. This is the implication when we look at what the Bible says about the Creator and what the Bible says about man, the creature.

II. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

This paragraph states in a plain manner the fact of God’s first covenantal arrangement with Adam. When God created the first man, He placed him in the Garden of Eden and gave him certain commands. As the creature, Adam was to obey those commands of his Creator without variance. Adam’s part was to do what God said, and in return, God promised Adam that, if he were obedient, he would inherit life for himself and his posterity.

We see, then, that the Divines recognize the Biblical teaching that Adam was acting as a representative or head; he was acting on behalf not only of himself, but also on behalf of all those who would descend from him. This, too, is typically covenantal. All the covenants in Scripture have the element of representation; that is, they all involve some who are not immediately involved in the making of the covenant.

The obligation placed upon Adam was “perfect and personal obedience.” Nothing less could have been required of him since the reward promised upon fulfillment of this covenant was life with his Creator.

III. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offers 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 eternal life His Holy Spirit, to make them willing, and able to believe.

The third paragraph introduces the second covenant spoken of in this chapter, the covenant of grace. Recognizing that Adam did not remain perfectly obedient to his Creator, the Divines declare that he “made himself incapable of life by [the covenant of works].” Adam’s transgression left him in a hopeless condition; he had been given the opportunity to maintain fidelity to God but fell.

However, in accordance with the principle of gracious condescension, which was stated in the first paragraph, God was pleased to make a second covenant with man; this second covenant is called the covenant of grace. This covenant emphatically illustrates the principle of accommodation on the part of God. Adam was fallen and alienated from his Creator, but his Creator chose to restore him through another covenantal arrangement.

The writers said something about the provisions of the covenant of works in the previous paragraph; likewise, the speak of the provisions of the covenant of grace here. In the covenant of grace, God offers life and salvation by Jesus Christ unto fallen man; this is the reward or blessing of the covenant. The terms of this covenant, or the means whereby the blessing is apprehended, is faith in the Savior. Additionally, God promises to give to the participants of this covenant His Holy Spirit who makes them willing and able to believe.

Clearly, then, this covenant of grace is an arrangement that emphasizes the loving and merciful condescension of God to His lowly creatures. This covenant gives to the sinner what it requires of the sinner so that the blessing or reward of the covenant may be obtained! This covenant eliminates all possibility of confidence or boasting on the part of man and directs all attention toward God who ordains the salvation of His people by this arrangement.

IV. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

V. This covenant was differently administered in the time of the law, and in the time of the Gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.

VI. Under the Gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord’s Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

This section comprises an extended explanation of how the covenant of grace has unfolded as the Divines deal with the Biblical data. First, the writers observe that the name “testament” (or “will” in some modern translations) has been applied to the covenant of grace to emphasize the central importance of Christ’s work of atonement in bring this covenant to fulfillment. For a testament or will to take effect, the death of the testator, or will-maker, must occur. This manner of describing the covenant of grace underscores, once again, the fact that it focuses on Jesus Christ and His work.

Second, the Divines note that this covenant of grace that went into operation, so to speak, at the point of man’s fall, was “differently administered” during the two great periods of Biblical history, the period of the law and the period of the gospel. Under the law, or in the Old Testament revelation, the covenant of grace was taught in and represented through various signs, promises, prophecies, types, etc. The truths of the covenant of grace were foreshadowed, the Confession teaches. These various elements were meant to train the people and guide them to faith in the coming Messiah.

Third, the writers explain that under the gospel, or during what we might call “New Testament times,” the covenant of grace has been more plainly exhibited since Christ, who is the central figure of the covenant, has come. The covenant of grace now is explained in more obvious terms and by more obvious means, such as preaching and the administration of the sacraments. What characterizes the covenant of grace in this day is simplicity and yet this simplicity results in a fuller revelation.

The conclusion, then, is that the Old and New Testament periods are united by one essential covenant of grace. Though differently revealed, it is still one plan of redemption. The Divines are saying that although the covenant of grace was administered through pictures, etc. prior to the coming of Christ, the substances of the covenant was, nevertheless, real and available to the people of that day. This is an extremely important point to note because it says much about the Reformed belief in the continuity of the testaments and the essential unity of God’s whole revelation.