One of my congregants was born in another country, and another branch of the family of faith. When they moved to America and joined our congregation there was much that was new to her. One thing in particular was Covenant Theology.
She and her husband were listening to Ligon Duncan’s lectures on the subject but was wondering if there was a book I could recommend. Months earlier I had picked up Covenants Made Simple: Understanding God’s Unfolding Promises to His People on sale. It came highly recommended by others. I hadn’t read it yet but lent them my copy. It turned out to be one of her favorite books of the year. As a result, I read it (at the time we were thinking of writing a middle school curriculum on Covenant Theology).
The book is appropriately named. To be fair I’ve read many of the key books on the subject, but Rhodes does keep it simple. He doesn’t duck controversies, but neither does he get bogged down in them. He doesn’t use technical language because this is intended to be for the average person in the pews. He succeeds, as indicated by the many recommendations I’ve seen online. The book includes a number of helpful diagrams (not charts!) to illustrate his point in a given chapter. These visual aids supplement the text nicely.
Covenants are often misunderstood. They are about relationships. One of the more famous definitions is O. Palmer Robertson’s “bond in blood”. The problem with that is it doesn’t work for the first covenant in Scripture. Nor the eternal covenant between the Father and Son if you hold to that (I do). Jonty Rhodes seeks to get at covenants through a series of questions (good questions) that bring us to the ultimate questions of how can I know God’s promises are reliable.
He begins in the Garden with what is commonly called The Covenant of Works. But he begins that chapter in the Upper Room and Jesus’ mention of the blood of the covenant. We can’t really understand Jesus’ death if we don’t understand covenants. Covenants are throughout Scripture, and Rhodes rightly notes “Covenant is the theme that links the different books of the Bible to make them one united story.” But, you might say, the Bible is about Jesus. Yes, and He reveals what He’s going to do through those covenants.
The word occurs more than 300 times. While it is connected to the word “to cut” we see from its use and context that “a covenant is a conditional promise.” Or to flesh it out some more, he says “A covenant is an agreement between God and human beings, where God promises blessings if the conditions are kept and threatens curses if the conditions are broken.” This doesn’t mean there aren’t covenants between nations or individuals (David and Jonathan made a covenant of friendship) but our focus is on the biggies that shape the Scripture.
Now Rhodes goes back to the Garden. God has created, separated and filled creation. He made Adam and Eve in His image to fill, subdue and rule it. These creation mandates involve marriage & family, work and study, arts and sciences. In addition to these positive commands about how they are to spend their time, we see the provision of food to sustain them. There was one negative command, that one tree whose fruit they couldn’t eat. Keep the commands and this Garden temple will grow to fill the earth to God’s glory, but break them and they ruin everything. The Bible never mentions that this comprises a covenant but we see commands, prohibitions and sanctions anyway (as well as the historical prologue of creation). We also see, Rhodes notes, the reality of Adam as a covenant or federal head in Romans 5 and 1 Corinthians 15. How can we properly understand how all humanity fell in Adam apart from a covenant? If we rule that out, we rule out the means of salvation with Jesus as the head of the new covenant.
As Rhodes notes, plenty of people don’t like the term covenant of works. Other terms used are covenant of life or covenant of creation. There doesn’t seem to be any grace in works. Adam did receive all kinds of benefits in creation without initially earning them. Continuing in them was a different story. But this intramural debate doesn’t interest him much.
The greatness of the Garden didn’t last long. Adam ruined it for himself, and all of us. His actions have affected every single human being who has lived, is living and will live. He is literally the most (or 2nd most) influential person ever. The second chapter engages us in Satan’s assault on God through His image, Adam. When he sins, the curse breaks out. God is applying the sanctions of the covenant, not having a conniption of divine proportions. The curses affect the creation mandates: our filling, subduing and ruling. Each is not attended with futility and failure, pain and problems.
Yet we see mercy as well. God did not simply execute these traitors, he let the live. But He also have them a promise that someone would come to set things right again. Rhodes also gets to the more “theological” aspects of the curse that need to be dealt with: guilt, grime (internal corruption) and the grave.
His third chapter brings us back to the reality of covenant conflict, or rather the conflict in the OT seen through the lens of the covenant. Satan continues his war on God’s people in an attempt to thwart the seed of the woman. The conflict is frequently one of words, with the false messages of the Evil One continuing. Here he address the covenant with Noah. He slips in a little about common grace since this covenant is not specifically about salvation but provides the stage for redemption. It also mirrors the creation mandates and promises. Like Adam, this “second” Adam sins and fails to bring comfort to God’s people.
This brings Rhodes, and us, to the covenant with Abraham (his new name by virtue of the covenant). The seed of the woman will come through Abraham’s line. God promises a great name (unlike Babel which sought to make a great name for itself), great people and to bring a great blessing to the nations. God will repair the damage done by Adam, but through Abraham’s promised seed. The covenants progressively reveal God’s promises to His people. They are rightly seen as building upon one another rather than disconnected from one another.
The Mosaic covenant is one that continues to perplex people today. Is it reflective of the covenant of grace, the covenant of works or does it have elements of both?
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t arises because God has been keeping His promises to Abraham about a great nation, and is about to fulfill His promise about the land. Their redemption from slavery helps form a gracious background to this covenant. Yet, like the covenant of creation it seems very much about how to remain in the land, or be removed from the land for prolonged & persistent disobedience. We should see the sacrifices as provisional until the Seed comes. This covenant doesn’t lay aside the promise, and like Abraham they were accounted righteous by faith. Like Abraham they were also to walk uprightly before Him (Gen. 17). To think that conditions, or holiness, reflect back upon the covenant of worship seems to be mistaken. Rhodes puts it this way, the covenants with Abraham and Moses are the same girl in a different dress. To put it another way: while obedience doesn’t produce salvation, salvation produces obedience.
The next development is the covenant with David. God narrows down the line for the seed further. The skull crusher will come from David. We see here, as well, God’s conditionality. If a particular son disobeys, he will be disciplined. But there is the son who will set all things right. Just as David disobeyed at times, Solomon gets distracted by girls, gods and gold. David’s line is more failure than faithfulness until the Babylonian exile.
In the chapter of the New Covenant, Rhodes addresses the newness of the covenant. He also draws out the consistency of the New Covenant with the previous ones. It has the same promises, not different promises. He also develops and already-not yet approach to this covenant. We see forgiveness as well as holiness. We see the promise of a new heart and the Spirit. We see the familiar promise that “they will by My people and I will be their God.” Like the earlier covenants, they are all about salvation, not simply forming a nation with land. Those served the purposes of redemption and the boundaries are about to be expanded. The Gentiles doesn’t replace the Jews, but are grafted onto the vine (or more properly, Vine). We are admitted into the true Israel.
It is here that he finally addresses the question of the covenant of redemption between the Father and the Son. This is alluded to in many Scriptures, particularly in John’s Gospel. The Father makes a conditional promise to the Son: He will give Him a people for His pain. Jesus fulfills the covenant of works for their salvation. It will not be wasted work based on the promise of people given to Him. This brings us to the doctrine of election. It also brings us to double imputation and union with Christ. The covenants are not an isolated doctrine but inform a number of doctrines.
He further explores these in covenant salvation which explores the role of each member of the Trinity in salvation, previously agreed upon. The Father chooses, the Son dies & intercedes, and the Spirit applies that salvation to the people chosen by the Father at the appointed time. This brings us to the doctrine of limited or particular atonement. It is best understood with the framework of the covenant. He brings this forward to the question of assurances. Aside from this covenantal understanding of salvation we lose the grounds of assurance.
Rhodes then explores the covenant people further with a view toward church government. He provides an interesting approach. Congregationalism is like a bunch of self-governing circles, lots of churches but seemingly no Church. The Presbyterian form of government sees a chain, self-governing congregations that are joined to for a Church. The Episcopal form is a pyramid with all under the authority of one head on earth who mediates that power through bishops to pastors and congregations. From here he moves into the visible and invisible churches and then into the question of infant baptism. The covenant is essential for understanding the church and sacraments properly.
The last chapter returns to covenant life, how the covenant informs our experience of life in the Church and the church. We receive the promised Holy Spirit (promised explicitly in the New Covenant but discussed by Paul in terms of the Abrahamic covenant in Galatians) who produces obedience in us. This is because the Spirit unites us to Jesus. He briefly touches upon the law and gospel distinction.
We discover that this book about covenants brings us to consider much of theology. They are not isolated but form the structure of Scripture and therefore theology. This is a book well-worth studying. It is worthy of recommendation to your people. It may not dig as deep into some controversies as someone may like, we see the breadth of issues that may interest people. This is not a plunge into the deep end but like wading into the pool while inviting people to swim in the deep end when they choose.
I’ve had more conversations about race and socio-economic issues (those 2, I find, are often confused). I’m trying to read more about this, and have far more to read (perhaps Perkins, Ellis, Bradley, Noll and others). I long for our congregation to reflect biblical realities (the good ones), and for our denomination to make concrete, meaningful strides in this area. It is not easy. I’m often frustrated: by myself and others. I also have adopted an Asian child and 2 African children so now they have the hyphen. So this is both a personal and professional issue for me.
Scottish pastor-theologian Eric Alexander has said this about Our Sovereign Saviour: 
J.I. Packer’s introduction 
Cavman Considers 