This article starts with a discussion on the relationship between the covenant of redemption and the covenant of grace, arguing that there is no material difference between them. He then focuses on the covenant of grace, refuting non-Reformed teachings that have emerged on this doctrine. The author emphasizes that this covenant follows the covenant of works in history, and that it does not do away with the responsibility of man.
This article begins by outlining the original threefold distribution of the topics embraced in Christian theology: (1) relations of a rational creature to its Creator and Ruler, (2) the covenant of works, and (3) the covenant of grace. Then the author goes on to focus on different views of how primarily two groups of theologians give the order of decrees within the scheme of redemption: supralapsarians and sublapsarians.
In this article, the author puts forward a strong case for studying theological doctrines in such a way that each individual doctrine falls within a particular larger theological field. He thus proposes that the doctrine of the atonement should be defended as falling within the covenant of grace. In this regard, the gospel call is made to everyone outside, but the one who really calls, Jesus Christ, does so from within the covenant of grace.
What is the covenant of grace? The covenant of grace is that arrangement whereby God planned to save man from the just consequences of his sin, namely, immorality, misery, death, and damnation. This article discusses the need for this covenant, the content of it, its unity, and how it is revealed in the Bible.
Both dispensational and covenant theology are ways in which believers “put together” their Bible. These systems serve as interpretive grid to understand the storyline of Scripture. Chapter 2 compares and contrasts dispensationalism and covenant theology to see how they relate different covenants and to better understand both approaches. Different varieties of dispensationalism and covenant theology are discussed.
Does Paul's teaching in Ephesians 3 concerning "mystery" conflict with the Reformed confessions' view of the unity of the covenant of grace? The purpose of the author is to survey the meaning of the word "musterion" in secular and Jewish literature, including the Dead Sea Scrolls, and the writings of the Apostle Paul.
With whom was the covenant of grace made? The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed. In baptism God proffers to our children the truth and promise of the gospel - a truth which is accomplished through the work of Christ and applied by the Spirit, according to God's election and his enabling us to respond in faith.