Overview

This is the architectural chapter of the Confession. It confesses that God relates to man by covenant — first a covenant of works with Adam, then, after the fall, a covenant of grace in Christ. The covenant of grace is one throughout Scripture, administered differently under the law (the Old Testament) and the gospel (the New). This covenantal structure frames everything: creation, fall, redemption, and the unity of the Bible.

The Confession, Section by Section

7.1 — The necessity of a covenant: the distance condescended

The distance between God and the creature is so 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 hath been pleased to express by way of covenant.

Scripture Proofs (ESV):

“What is man that you are mindful of him, and the son of man that you care for him?” (Ps. 8:4, ESV)

Further proofs: Isa. 40:13–17; Job 9:32–33; 22:2–3; Luke 17:10; Acts 17:24–25.

Exposition: God owes the creature nothing; we owe Him everything. That He would bind Himself to bless us is sheer “voluntary condescension.” Covenant is grace before it is anything else — even the covenant of works was a gracious arrangement by which God promised a reward He was not obligated to give.

7.2 — The covenant of works

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.

Scripture Proofs (ESV):

“…the commandment that promised life proved to be death to me.” (Rom. 7:10, ESV; cf. Gal. 3:12)

Further proofs: Gen. 2:17; Rom. 5:12–20; 10:5.

Exposition: With Adam as representative head, God promised life on condition of “perfect and personal obedience” — the covenant of works (also called the covenant of life). Adam broke it, plunging his posterity into sin and death (ch. 6). This is why no fallen person can be justified by works: the condition is perfect obedience, which sinners cannot render.

7.3 — The covenant of grace

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 offereth 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 life his Holy Spirit, to make them willing and able to believe.

Scripture Proofs (ESV):

“…I will be their God, and they shall be my people.” (Jer. 31:33, ESV)

“Believe in the Lord Jesus, and you will be saved, you and your household.” (Acts 16:31, ESV)

Further proofs: Gen. 3:15; Mark 16:15–16; John 3:16; Ezek. 36:26–27; Gal. 3:11.

Exposition: Since the broken covenant of works can save no one, God freely makes a covenant of grace, offering life in Christ and requiring faith — yet even that faith He promises to give to His elect by the Spirit. The condition (faith) is itself the gift; grace goes all the way down.

7.4 — The covenant as a testament

This covenant of grace is frequently set forth in the 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.

Scripture Proofs (ESV):

“For where a will is involved, the death of the one who made it must be established.” (Heb. 9:16, ESV)

Further proofs: Heb. 9:15–17; 7:22; Luke 22:20.

Exposition: The covenant is also a “testament” (will): it bequeaths an everlasting inheritance, secured and put into force by the death of Christ the testator. The blessings are not earned by us but willed to us.

7.5 — One covenant, administered under the law

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.

Scripture Proofs (ESV):

“…These are a shadow of the things to come, but the substance belongs to Christ.” (Col. 2:17, ESV)

Further proofs: Heb. 8–10; Rom. 4:11; 1 Cor. 5:7; Gal. 3:7–9, 14.

Exposition: The old covenant ordinances — sacrifices, circumcision, Passover — were not a different way of salvation but the same covenant of grace administered through types “foresignifying Christ.” Old Testament saints were saved by faith in the promised Messiah, looking forward to the substance that we now see fulfilled.

7.6 — One covenant, administered under the gospel

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 fulness, 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.

Scripture Proofs (ESV):

“There is neither Jew nor Greek… for you are all one in Christ Jesus.” (Gal. 3:28, ESV)

Further proofs: Matt. 28:19–20; 1 Cor. 11:23–25; 2 Cor. 3:7–11; Heb. 12:22–27; Jer. 31:33–34.

Exposition: The capstone: “not… two covenants of grace differing in substance, but one and the same under various dispensations.” Old and New differ in administration (types vs. fulfillment, more outward glory vs. greater spiritual efficacy), not in substance. This is the theological key to reading the whole Bible as one story of grace in Christ.

Doctrinal Summary

God relates to man by covenant. He first made a covenant of works with Adam, promising life on condition of perfect obedience; Adam’s fall left mankind unable to attain life thereby. God then made the covenant of grace, freely offering life in Christ to sinners and giving His Spirit to enable the faith He requires. This one covenant of grace, a testament secured by Christ’s death, was administered under the law by types foreshadowing Christ and under the gospel by Word and sacrament — one and the same covenant under various dispensations.

Connections

• WLC Q30–35 — God’s covenant of grace; with whom it was made; how it is administered under the OT and NT.
• WSC Q12, Q20 — the covenant of life with Adam; “God… did enter into a covenant of grace, to deliver [the elect] out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.”
• WCF 4 (the command in Eden), WCF 6 (the broken covenant), WCF 8 (Christ the Mediator of the covenant of grace), WCF 19 (the law as it relates to both covenants).
• Loci: Covenant theology (covenant of redemption, works, and grace); the unity of the Testaments.

Pastoral & Practical Significance

Covenant theology gives the believer a Bible that hangs together: one God, one plan, one people, one Savior across both Testaments. It assures you that salvation has never been by works — Abraham, David, and you are all justified by faith in the same Christ. It also rests your hope on a covenant God makes and keeps: He promises to give the very faith He requires, so that even your believing is grace. And because the covenant is a testament sealed by Christ’s death, the inheritance is sure — willed to you by One who died and lives to execute His own will.

For Reflection

• Do I read the Old Testament as the same gospel in shadow, looking for Christ “foresignified” in its types?
• The covenant of grace requires faith yet promises to give it. How does that protect me from both legalism and despair?
• If even the covenant of works was gracious condescension, how should I think about every relationship God establishes with me — as gift, not wage?