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Economy of the Covenants Between God and Man
This, his magnum opus, is a reflection of some of the most fruitful and mature thinking on federal theology during the seventeenth century, and still holds a preeminent place in our own day. Reformed theology has always understood the biblical doctrine of the covenant to be the theological framework which best unifies Scripture, making it a consistent hermeneutic. In this two volume work, Witsius, presents the reader with a fully biblical and experiential doctrine of the divine covenants; opening up their nature, stipulations, curses, and blessings. Anyone interested in Reformed theology should read this book, for it is Reformed theology at its best.
932 pages, Hardcover
First published June 1, 1990
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About the author
Herman Witsius
50 books10 followersHermann Witsius (Herman Wits or in Latin Hermannus Witsius) was a Dutch theologian.
Life
He was born at Enkhuizen. He studied at the University of Groningen, Leiden, and Utrecht. He was ordained in the ministry, becoming the pastor of Westwoud in 1656 and afterwards at Wormer, Goes, and Leeuwarden. He became professor of divinity successively at the University of Franeker in 1675 and at the University of Utrecht in 1680. In 1698 he was appointed to the University of Leiden as the successor of the younger Friedrich Spanheim. He died in Leiden.
Views
While in his theology Witsius aimed at a reconciliation between the reigning orthodoxy and Covenant Theology (also known as federalism), he was first of all a Biblical theologian, his principal field being systematic theology. His chief work is entitled The Economy of the Covenants between God and Man (originally published in Latin: De oeconomia foderum Dei cum hominibus, Leeuwarden, 1677). He was induced to publish this work by his grief at the controversies between Voetians and Cocceians. Although himself a member of the federalistic school, he was in no way blind to the value of the scholastically established dogmatic system of the Church. In the end, he did not succeed in pleasing either party.
Life
He was born at Enkhuizen. He studied at the University of Groningen, Leiden, and Utrecht. He was ordained in the ministry, becoming the pastor of Westwoud in 1656 and afterwards at Wormer, Goes, and Leeuwarden. He became professor of divinity successively at the University of Franeker in 1675 and at the University of Utrecht in 1680. In 1698 he was appointed to the University of Leiden as the successor of the younger Friedrich Spanheim. He died in Leiden.
Views
While in his theology Witsius aimed at a reconciliation between the reigning orthodoxy and Covenant Theology (also known as federalism), he was first of all a Biblical theologian, his principal field being systematic theology. His chief work is entitled The Economy of the Covenants between God and Man (originally published in Latin: De oeconomia foderum Dei cum hominibus, Leeuwarden, 1677). He was induced to publish this work by his grief at the controversies between Voetians and Cocceians. Although himself a member of the federalistic school, he was in no way blind to the value of the scholastically established dogmatic system of the Church. In the end, he did not succeed in pleasing either party.
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Displaying 1 - 10 of 10 reviews
July 1, 2018
This is the classic statement of Covenant Theology at the end of the 17th Century. Witsius steers an irenic course between Voetsius and Cocceius. The first volume deals with Covenant Theology proper while the second volume analyzes the various types and shadows of the Old Testament.
Generally, covenants signify a mutual agreement between parties, with respect to something (43). A covenant of God, furthermore, “is an agreement between God and man, about the way of obtaining consumate happiness,” including sanctions (45). This covenant comprises three things: a) Promise; b) condition; c) sanction.
While it is a free agreement between God and man, man really couldn’t say no. Not to desire God’s promises is to refuse the goodness of God, which is sin. Witsius views the CoW as probationary, yet Adam wouldn’t have “earned” the reward per any intrinsic merit. The reward is rooted in God’s covenant, not in man’s merit.
Doctrine of God
God’s knowledge of future things cannot be conceived apart from his decreeing them (141). The creature acts in concurrence with God’s action. All things come from God. There is only one first cause (I.8.15). If something could act besides having God as its cause, then there would be multiple first Causes, which is polytheism.
God and sin. If all beings come from God, and even though sin is privation of being, it, too, is a kind of entity, then it also arises from God’s plan (para 22)
Book II.
Chapter 1: Introduction to the Covenant of Grace
Definition: a compact or agreement between God and the elect sinner, God on his part declaring his free good-will concerning eternal salvation, and every thing relative thereto, freely to be given to those in covenant, by, and for the mediator Christ; and man on his part consenting to that goodwill by a sincere faith (2.1.5).
Chapter 2: Of the Covenant between God the Father and Son
The covenant of redemption is between God and the Mediator. The will of the Father, giving the Son to be the Head and Redeemer of the elect; and the will of the Son, presenting himself as a Sponsor or Surety for them (2.2.2). Christ’s suretyship consists in his willingness to undertake to perform that condition (2.2.4).
The exegetical foundation is in Zech. 6.13. There is a counsel of Peace between God and the Branch.
Covenant and Justification: God the Father, through Christ’s use of the sacraments, sealed the federal promise concerning justification (para 11). Christ’s baptism illustrates the sealing of the covenant from both sides.
BOOK III
Chapter 1: Of the Covenant of God with the Elect
The contracting parties are God and the elect (281). The son is not only mediator but testator, who ratified the covenant with his death. Are there conditions in the covenant of Grace? Earlier divines like Rutherford spoke a qualified “yes,” though Witsius removes himself from that language. Condition: that action which gives a man a right to the reward (284).
The Decalogue
The substance of the decalogue is the same as the moral law (p. 165). When God gave the decalogue to Israel, he published some reasons annexed to it that were peculiar to Israel alone (176). There is in some sense a repetition of the Covenant of Works in Sinai (IV.4,47). However, it was not repeated simpliciter. Carnal Israel embraced it as a covenant of works (Rom. 9.31). Sinai contains no promise of grace.
The Old Covenant
Witsius contrasts the promises made to Abraham with the stipulations of the Sinaitic Covenant. In Sinai God did not promise to give the people a heart to obey (337). And it is to this covenant, and not to the Abrahamic or Davidic covenants, that God contrasts with the New Covenant.
Conclusion
This is the classic statement. Witsius gets somewhat speculative in the second volume, but the first volume definitely rewards careful study.
Generally, covenants signify a mutual agreement between parties, with respect to something (43). A covenant of God, furthermore, “is an agreement between God and man, about the way of obtaining consumate happiness,” including sanctions (45). This covenant comprises three things: a) Promise; b) condition; c) sanction.
While it is a free agreement between God and man, man really couldn’t say no. Not to desire God’s promises is to refuse the goodness of God, which is sin. Witsius views the CoW as probationary, yet Adam wouldn’t have “earned” the reward per any intrinsic merit. The reward is rooted in God’s covenant, not in man’s merit.
Doctrine of God
God’s knowledge of future things cannot be conceived apart from his decreeing them (141). The creature acts in concurrence with God’s action. All things come from God. There is only one first cause (I.8.15). If something could act besides having God as its cause, then there would be multiple first Causes, which is polytheism.
God and sin. If all beings come from God, and even though sin is privation of being, it, too, is a kind of entity, then it also arises from God’s plan (para 22)
Book II.
Chapter 1: Introduction to the Covenant of Grace
Definition: a compact or agreement between God and the elect sinner, God on his part declaring his free good-will concerning eternal salvation, and every thing relative thereto, freely to be given to those in covenant, by, and for the mediator Christ; and man on his part consenting to that goodwill by a sincere faith (2.1.5).
Chapter 2: Of the Covenant between God the Father and Son
The covenant of redemption is between God and the Mediator. The will of the Father, giving the Son to be the Head and Redeemer of the elect; and the will of the Son, presenting himself as a Sponsor or Surety for them (2.2.2). Christ’s suretyship consists in his willingness to undertake to perform that condition (2.2.4).
The exegetical foundation is in Zech. 6.13. There is a counsel of Peace between God and the Branch.
Covenant and Justification: God the Father, through Christ’s use of the sacraments, sealed the federal promise concerning justification (para 11). Christ’s baptism illustrates the sealing of the covenant from both sides.
BOOK III
Chapter 1: Of the Covenant of God with the Elect
The contracting parties are God and the elect (281). The son is not only mediator but testator, who ratified the covenant with his death. Are there conditions in the covenant of Grace? Earlier divines like Rutherford spoke a qualified “yes,” though Witsius removes himself from that language. Condition: that action which gives a man a right to the reward (284).
The Decalogue
The substance of the decalogue is the same as the moral law (p. 165). When God gave the decalogue to Israel, he published some reasons annexed to it that were peculiar to Israel alone (176). There is in some sense a repetition of the Covenant of Works in Sinai (IV.4,47). However, it was not repeated simpliciter. Carnal Israel embraced it as a covenant of works (Rom. 9.31). Sinai contains no promise of grace.
The Old Covenant
Witsius contrasts the promises made to Abraham with the stipulations of the Sinaitic Covenant. In Sinai God did not promise to give the people a heart to obey (337). And it is to this covenant, and not to the Abrahamic or Davidic covenants, that God contrasts with the New Covenant.
Conclusion
This is the classic statement. Witsius gets somewhat speculative in the second volume, but the first volume definitely rewards careful study.
January 1, 2020
My favorite Systematic Theology
December 22, 2024
I was meant to have finished this back at the end of April, but oh well.
This isn't a book on covenant theology; it's a book on select topic within systematic theology, justified by their (sometimes tenuous) connection to the covenants. And it's great, with just a few caveats -- caveats that took the book from a 4 to a 3 for me, personally.
Caveat 1: Witsius is tedious at times. This tome is a great illustration of why even great authors need editors.
Caveat 2: Witsius' exegesis is generally great, but he does frequently play fast and loose with the typology. This isn't a big deal until you get to book 4, and then suddenly he's shoving it in your face on every page.
Caveat 3: I don't think this is Witsius' fault, but whoever did the typesetting clearly didn't know the Hebrew alphabet well; the book is full of Hebrew typos. Words might be spelled several different ways, usually with similar-looking letters (something like כהן might also be spelled בחן or כהז).
Caveat 4: Witsius is mired in quite a few debates that simply aren't relevant anymore. Nobody advocates Cocceian covenant theology anymore, for example. On the other hand, there were quite a few bits of polemic which felt surprisingly contemporary.
Caveat 5: There are also plenty of minor places where his discussion of languages or history are clearly outdated. These usually don't break the arguments, but I chuckled occasionally.
Caveat 6: His treatment of the Mosaic covenant is eccentric. It's not republicationism, but he also makes clear the Mosaic economy doesn't belong properly within the covenant of Grace. Weird. But his treatment of the ten commandments is wonderful.
Those caveats aside, this work really is an excellent example of Reformed Scholasticism. It's as pious as it is thorough, as devotional as it is academic.
This isn't a book on covenant theology; it's a book on select topic within systematic theology, justified by their (sometimes tenuous) connection to the covenants. And it's great, with just a few caveats -- caveats that took the book from a 4 to a 3 for me, personally.
Caveat 1: Witsius is tedious at times. This tome is a great illustration of why even great authors need editors.
Caveat 2: Witsius' exegesis is generally great, but he does frequently play fast and loose with the typology. This isn't a big deal until you get to book 4, and then suddenly he's shoving it in your face on every page.
Caveat 3: I don't think this is Witsius' fault, but whoever did the typesetting clearly didn't know the Hebrew alphabet well; the book is full of Hebrew typos. Words might be spelled several different ways, usually with similar-looking letters (something like כהן might also be spelled בחן or כהז).
Caveat 4: Witsius is mired in quite a few debates that simply aren't relevant anymore. Nobody advocates Cocceian covenant theology anymore, for example. On the other hand, there were quite a few bits of polemic which felt surprisingly contemporary.
Caveat 5: There are also plenty of minor places where his discussion of languages or history are clearly outdated. These usually don't break the arguments, but I chuckled occasionally.
Caveat 6: His treatment of the Mosaic covenant is eccentric. It's not republicationism, but he also makes clear the Mosaic economy doesn't belong properly within the covenant of Grace. Weird. But his treatment of the ten commandments is wonderful.
Those caveats aside, this work really is an excellent example of Reformed Scholasticism. It's as pious as it is thorough, as devotional as it is academic.
September 27, 2019
Quintessential text on covenant theology from a confessional Reformed perspective. Be warned, Witsius is not always an easy read and is very in-depth. But, if you devote enough time to his arguments and listen to what he has to say, you won't be disappointed. Highly recommended for pastors, seminarians, lovers of Reformed Scholastic thought, and others who have some understanding of covenant theology.
August 24, 2018
Witsius' chapters on the ordo soludis in the second half of the first volume and the first half of the second are extremely helpful. The beginning and end of these volumes however are combersome at points and Witsius tends to devote too much time discussing extremely minor points (i.e. was the wine Christ used during the last supper white or red). Many of these, of course, were related to controversies that were relevant at the time he was writing, but are less so now. BUT, that aside any student of reformed theology should read at least selected chapters from these two volumes given the weight of their influence throughout the past 300 years.
July 27, 2025
The Economy of the Covenants is a 2 part volume written as a polemic for what the continental confessional Christians believed. This is volume 1. Being persecuted from governments and neighboring sects, it is shown that they are not teaching anything new. Written a half century after the Synod of Dort, much space is given to the implications of TULIP and the last half of the books , via the Golden Chain , shows how OT saints were saved and how the NT is the fulfillment of said promises. I look forward to reading part 2!
May 25, 2018
Witsius is not an easy read. This is an interesting project in systematics as he undertakes a comprehensive survey of the major loci of dogmatics through the lens of covenant theology. This is more a reference work than a book to read straight through, but there is a lot here that is worth pondering.
January 10, 2019
Outstanding! Every gospel minister should take the time to read these volumes. The section containing the description of the inward testimony of the Holy Spirit is sublime and will resonate with every child of God.
January 3, 2024
The text that turned me Presbyterian. Reader beware of the implications of embracing Witsius's irresistibly-argued covenant model of redemption. (Which is just the standard Reformed understanding.)
November 29, 2013
Foundational. Read before you read most modern treatments. I also find this treatment less icy than the Scottish authors.
Displaying 1 - 10 of 10 reviews