How does God’s covenant with Israel bind generations that did not consent to the covenant? asked Isaac Abravanel in his 15th-century Commentary on the Pentateuch . This problem was raised in particular by a rabbinic claim that “A person can be benefited without being present, but cannot . . . . Continue Reading »
Covenant theology has great promise: it highlights the fact that redemption takes place in the real world, that redemption involves the creation of a new community, and that the community is necessarily marked out by signs, rites, words, conduct. But the language of covenant theology sometimes . . . . Continue Reading »
Baptists have a hard time grasping how God might be God not only to a believer but also to his children. But a human analogy is readily at hand: Suppose I have a faithful friend who has helped me out of various difficulties, protected me when I was under threat, defended me against slanders, lent . . . . Continue Reading »
One of the most illuminating chapters of Ward’s book on the covenant of works is his discussion of grace and merit in chapter 17. Some highlights: 1) He notes that the word “grace” is used in the NT “without any notion of favour in the presence of demerit,” citing Lk . . . . Continue Reading »
Early in Ward’s book, he surveys mid sixteenth-century treatments of the effects of Adam’s sin, mainly to determine whether writers of that period conceived of God’s relationship with Adam as a covenantal one. His evidence suggests several important conclusions: 1) The early . . . . Continue Reading »
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