Written by Paul J Bucknell on February, 16, 2024
CCW03 Evidence Against the Covenant of Works: Romans 2 and 5
Section 1 introduced the Covenant of Works, while this last part of Section 2 presents evidence against the Covenant of Works. The last section will explore alternative biblical themes that provide deeper insights into Genesis 1-3. See the links at the bottom.
A Critique of the Covenant of Works (Part 3/5)
A theological and biblical analysis of the Covenant of Works and Genesis 2:16-17
10) Guilt, law, and sin (Romans 2 and 5)
Some support the Covenant of Works in Romans 5:12-21 by quoting Hosea 6:7, “transgressed the covenant.” Though Paul refers to Adam, there are two main reasons Romans 5 cannot support the Covenant of Works.
(1) One person’s transgression (Romans 5:12-12)
The Reformed view argues that the Covenant of Works in Genesis 2:16-17 still applies.
Further, the covenant of grace does not abolish works. The purpose of grace is to provide a Savior who does the works Adam never did so that the Lord can reckon us as covenant keepers via the imputation of Christ's righteousness (Rom. 5:12-21).
Adam represented all of his naturally conceived-and-born descendants in Eden, which means that when he broke the covenant, we were all declared covenant breakers. We enter the world bound to fulfill the covenant of works and yet already condemned for having broken it.
Some suggest that God actively uses the Covenant of Works to judge mankind for his lack of works. While God does judge according to a person’s works, Paul does not allude to this in Romans 5.
Romans 5:12-21 repeatedly states that this one specific transgression of Adam, one person’s action, brought death to all. God gave the charge to Adam, not us. We were not all forbidden to eat that fruit, nor does that law or covenant apply to mankind. Perhaps this is why God’s direct words were recorded, “The Lord God commanded the man, saying…,” rather than providing a general notice that God commanded man not to eat from the fruit, as in Genesis 2:15.
This passage emphasizes how Adam represented all mankind. He transgressed, and death entered the human race. Genesis 2:16-17’s warning, or test, was explicitly given to Adam and not meant, as The Covenant of Works says, to become the basis for judging those not in Christ.
Romans 5:12-21 instead shows how death resulted from Adam’s one-time sin. Although the following generations did not sin similarly, death still affected them. Paul’s argument instead proves that Jesus’ headship, like Adam’s, can affect those under his leadership.
“So then as through one transgression there resulted condemnation to all men” (Rom 5:18).
“For as through the one man’s disobedience the many were made sinners” (Rom 5:19).
In this case, Jesus gives life to all who take refuge in Him through faith, “Even so through one act of righteousness there resulted justification of life to all men” (Rom 5:18).
Adam’s one act brought death to all. Death did not derive from the people’s sins but Adam’s one sin. The Covenant of Works, however, is interpreted as an ongoing past covenant by which God judges people according to their works (the reason for the covenant’s name). Since Paul clearly states it was one transgression that affected mankind, and the others are free from its charge, it cannot serve as the basis for God’s expectation for mankind upon which God will judge people’s works.
“For until the Law sin was in the world, but sin is not imputed when there is no law” (Rom 5:13).
For this perspective, we must turn to Romans 2.
(2) Another deeper law (Romans 2:12-16)
Second, Romans 2 provides a much broader sphere of operation that affects all mankind. It teaches how a hidden principle or inner law works in all people, stemming from being made in God’s image. Consider how Romans 2:12-16 incriminates all men for their sin by this inner law—not the supposed Covenant of Works.
“12 For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law.” 14 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15 in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 16 on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.” (Rom 2:12,14-16, NASB)
Romans 2 reveals that all men sin and are accountable for their sins, for there is a “Law written in their hearts” (Rom 2:15). People’s accountability derives from being made in God’s image; their Creator’s righteousness is implanted in their conscience.
Unfortunately, the Covenant of Works leads us astray from the argument presented in Romans 2 regarding a poor interpretation of Romans 5.
The anticipated righteousness of mankind, from which we are judged, comes from being made in God’s image, not from an unspecified ongoing and binding covenant. As our righteous Creator, God has moral and judicial authority over our lives; His righteousness, words, and actions significantly impact us. We are accountable to Him as Romans 2 instructs us.
Romans 2, not Romans 5, speaks of embedding God’s standards in mankind by which he is judged. According to Romans 2, God has inscribed His initial commands in mankind’s hearts. Being made in God’s image, man is implicitly called to live according to his Creator’s direction as witnessed in their conscience. “God will judge the secrets of men through Christ Jesus” (Rom 2:16). In other words, because God created us, we are inherently obligated to obey Him and His wishes. Departure from His expectations, seen in this inner law, becomes sin, whether in thought, word, or deed.
Romans 5 is a very narrow argument specifying how God judges mankind’s works (though it does teach why we die). The Covenant of Works must find its support apart from Romans 5. Hosea 6:7’s “transgressed the covenant” must look elsewhere for interpretation. Furthermore, the Covenant of Works confuses the teaching in Romans 2, which identifies the standard for judgment as God’s inner witness, from which the concept of judgment is founded.
Summary
The Covenant of Works is neither an accurate theological overlay of the Scriptures nor a fair means to understand and exposit Genesis 2:15-17. The New Testament teaching of imputation is clearly stated in Romans 5, but it does not support the Covenant of Works. The Covenant of Works should be presented as a theory rather than an established doctrine. Other more functional biblical models unfold the meaning of Genesis 2:15-17, some of which we will subsequently present.
1. A Brief Introduction to the Covenant of Works
2. Evidence Against the Covenant of Works (1-9) (10/10)
3. Five Alternate Biblical Themes for Genesis 2:15-17 (1-2) (3-5)
