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Republication of Covenant of Works Doctrine

The doctrine of the republication of the covenant of works addresses how the original covenant God made with Adam, often called the covenant of works, relates to humanity after the Fall and to subsequent divine covenants. The covenant of works, as defined by Reformed theology, was an agreement between God and Adam, acting as the representative head of humanity, promising life upon perfect and personal obedience [9, 3]. Its condition was perfect obedience, distinguishing it from the covenant of grace [1].

In Reformed theology, particularly as articulated by Charles Hodge, the covenant of works is understood to have been made with Adam not merely as an individual but as the federal head of the entire human race [3]. Consequently, when Adam transgressed, all humanity fell with him, having stood their probation in him [2]. This perspective implies that the covenant of works, in its original form as a path to life through perfect obedience, is no longer a viable option for fallen humanity [2]. John Calvin emphasizes that no one can boast of righteousness by works before God, as any value works might have comes from God's approval and promise, not their inherent dignity [5, 6]. The Apostle Paul's argument against justification by works is central to this understanding [10, 8].

However, the concept of "republication" introduces nuances to this understanding. One view, often associated with some Reformed traditions, suggests that while the covenant of works was broken, its underlying principle—that God requires obedience and will reward it—is "republished" or reiterated in various ways throughout redemptive history. This can be seen in the Mosaic Law, which, while not offering salvation through works for fallen humanity, still functions to reveal God's righteous standards and humanity's inability to meet them, thereby driving people to Christ [10]. The Westminster Confession of Faith states that the "distance between God and the creature is so great" that any communion must come through God's voluntary condescension by way of covenant, and it identifies the first covenant with man as a covenant of works [9].

Other traditions offer different perspectives. Patristic writers, such as Augustine, frequently discussed the consequences of Adam's sin and the need for divine grace for restoration [7, 12]. Athanasius, for instance, highlighted the necessity of divine intervention through the Incarnation to remedy corrupt human nature, implying that humanity could not restore itself through its own efforts [13]. While not explicitly using the term "republication of the covenant of works," these early Christian thinkers recognized the ongoing impact of the Fall and the inability of humanity to achieve righteousness independently.

Methodist and Wesleyan theology, while affirming the fallen state of humanity and the necessity of grace, often emphasizes the ongoing moral demands of God's law. They might see the law as a guide to holy living and a means of grace, rather than a renewed covenant of works offering salvation. The law, in this view, continues to reveal God's will and convict of sin, but it does not provide a path to justification apart from Christ.

The Eastern Orthodox tradition, exemplified by figures like John Chrysostom, also stresses the inability of humanity to achieve salvation through works alone, emphasizing the need for God's grace and the transformative power of the Holy Spirit [10, 11]. Chrysostom, in his homilies on Romans, argues that Israel's rejection stemmed from seeking righteousness by works rather than by faith [10].

The idea of republication, therefore, is not universally understood or articulated in the same way across Christian traditions. In some Reformed contexts, it can refer to the idea that the moral law, as expressed in the Mosaic covenant, functions to hold humanity accountable to God's original demands, even though salvation is now by grace through faith [4]. This perspective maintains that the law continues to serve as a rule of life for believers, reflecting God's unchanging character and expectations, without implying that obedience to the law can merit salvation.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Covenant of — Entered into by God with Adam as the representative of the human race (comp. Gen. 9:11, 12; 17:1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF [672]WORKS.)”
  2. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 35: § 6. Perpetuity of the Covenant of Works . If Adam acted not only for himself but also for his posterity, that fact determines the question, Whether the covenant of works be still in force. In the obvious sense of the terms, to say that men are still under that covenant, is to say that they are still on probation; that the race did not fall when Adam fell. But if Adam acted as the head of the whole race, then all men stood their probation in him, and fell with him in his first transgression. The Scriptures, therefore, teach that we come i”
  3. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 34: § 5. The Parties to the Covenant of Works. It lies in the nature of a covenant that there must be two of more parties. A covenant is not of one. The parties to the original covenant were God and Adam. Adam, however, acted not in his individual capacity but as the head and representative of his whole race. This is plain. (1.) Because everything said to him had as much reference to his posterity as to Adam himself. Everything granted to him was granted to them. Everything promised to him was promised to them. And everything threatened again”
  4. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: place a manifest indication of favour before his eye, added the promise of possession of the land of Canaan. In the same way we should understand all the terrestrial promises which were given to the Jewish nation, the spiritual promise, as the head to which the others bore reference, always holding the first place. Having handled this subject fully when treating of the difference between the old and the new dispensations, I now only glance at it. 12. Under the appellation of children the difference they observe is this, that the ch”
  5. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: of justifying is denied to it. 20. Should any one wonder why the Apostle, not contented with having named works, employs this addition, the explanation is easy. However highly works may be estimated, they have their whole value more from the approbation of God than from their own dignity. For who will presume to plume himself before God on the righteousness of works, unless in so far as He approves of them? Who will presume to demand of Him a reward except in so far as He has promised it? It is owing entirely to the goodness of God”
  6. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 67: 2060 CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION. The divisions of this chapter are,—I. A consideration of the righteousness of God overturns the righteousness of works, as is plain from passages of Scripture, and the confession and example of the saints, sec. 1-3. II. The same effect produced by a serious examination of the conscience, and a constant citation to the divine tribunal, sec. 4 and 5. III. Hence arises, in the hearts of ”
  7. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 12.--TO WHOSE PERSON THE ENTREATY FOR THE PROMISES IS TO BE UNDERSTOOD TO BELONG, WHEN HE SAYS IN THE PSALM, "WHERE ARE THINE ANCIENT COMPASSIONS, LORD?" ETC. (part 1): But the rest of this psalm runs thus: "Where are Thine ancient compassions, Lord, which Thou swarest unto David in Thy truth? Remember, Lord, the reproach of Thy servants, which I have borne in my bosom of many nations; wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the change of Thy Christ."(4) Now it may with very good reason be ”
  8. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: 2036 CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED. In this chapter and the seven which follow, the doctrine of Justification by Faith is expounded, and opposite errors refuted. The following may be regarded as the arrangement of these chapters:—Chapter 11 states the doctrine, and the four subsequent chapters, by destroying the righteousness of works, confirm the righteousness of faith, each in the order which appears in the respective titles of these chapters. In Chapter 12 the doctrine of Justificat”
  9. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 7: CHAPTER 7 Of God’s Covenant with Man 1. 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. 2. 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. 3.”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XVII. Rom. X. 1 “Brethren, my heart’s desire and prayer to God for them is, that they might be saved.” He is now going again to rebuke them more vehemently than before. 1481 1481 In ix. 30–33 Paul had stated that the reason of Israel’s rejection was, that they sought after righteousness not by faith but by works, while the Gentiles sought it by faith and attained it. Chap. x . is an illustration and confirmation of this position. Its leading idea is, that the Jews could not be justified by works of the law, because a new system, that of faith,”
  11. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: How then are we to get free from this hard bondage? It is by growing enamoured of another glory, which is really glory. For as with those that are enamoured of persons, the sight of some handsomer one doth by its being seen take them off from the first: so with those that court the glory which cometh from us men, the glory from heaven, if it gleameth on them, has power to lead them off from this. Let us then look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other, and ”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 26.--OF GOD'S ATTESTATION TO ABRAHAM, BY WHICH HE ASSURES HIM, WHEN NOW OLD, OF A SON BY THE BARREN SARAH, AND APPOINTS HIM THE FATHER OF THE NATIONS, AND SEALS HIS FAITH IN THE PROMISE BY THE S (part 1): After these things Ishmael was born of Hagar; and Abraham might think that in him 326 was fulfilled what God had promised him, saying, when he wished to adopt his home-born servant, "This shall not be thine heir: but he that shall come forth of thee, he shall be thine heir."(2) Therefore, lest he should think that what was promi”
  13. CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 96: 31 Introduction to the Treatise on the Incarnation of the Word. ———————————— The tract ‘against the Gentiles’ leaves the reader face to face with the necessity of restoration by the Divine Word as the remedy for corrupt human nature. How this necessity is met in the Incarnation is shewn in the pages which follow. The general design of the second tract is to illustrate and confirm the doctrine of the Incarnation by shewing (1) its necessity and end, (2) the congruity of its details, (3) its truth, as against the objections of Jews ”
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