When considering the category of covenant, an obvious question emerges: What is a covenant? In Scripture, a covenant is a binding relationship among parties that involves both blessings and obligations (e.g., Josh. 9:3–21). In many ways, marriage is a good example of a covenant relationship. Marriage is a relationship to which both parties are solemnly committed, and that relationship brings both blessings and obligations to husband and to wife. Stated differently, a covenant is a relationship within parameters.
If a covenant is a relationship within parameters, what is covenant theology? Covenant theology seeks to use the biblically prominent covenants to inform our knowledge of God and of His work. Specifically, covenant theology contends that God has been working throughout history to gather His people to Himself through covenantal relationship.
The Covenant of Works
The first covenantal relationship one encounters in the Scriptures is the covenant of works, which is the relationship in the garden of Eden between God and Adam as the representative or head of all mankind. This relationship between God and Adam is a rich one. God has made humanity—both man and woman—in His own image (Gen. 1:26–27), He has breathed life itself into Adam (Gen. 2:7), He has placed His image bearers in a garden overflowing with abundant provision for all their needs (Gen. 1:29–30; 2:8–9), and in that place of blessing, man enjoys immediate communion with God Himself (Gen. 3:8). Even more, God has given Adam commands that instruct him how he is to live as God’s image bearer. Under these creation ordinances, man is commanded to exercise dominion over the earth (Gen. 1:28; 2:19), to labor (Gen. 2:15), to marry (Gen. 2:24–25), to fill the earth (Gen. 1:28), and to enjoy doxological rest on the Sabbath day (Gen. 2:3). Adam and Eve are God’s image bearers, living in God’s paradise, in fellowship with their Creator, and with instructions on how to reflect the glory of God Himself. Nestled amid these blessings, God also has commanded Adam that he is not to eat of one tree in the garden—the Tree of Knowledge of Good and Evil. If Adam eats of that tree, he will die (Gen. 2:16–17). But if Adam lives out a life of “perfect and personal obedience” (Westminster Confession of Faith 7.2), he will attain everlasting life. In His condescending love for His image bearers, God is holding out a way that finite man can inherit everlasting life in His presence. By covenant, God would gather humanity fully to Himself.
An Eternal Covenant of Grace
Adam, of course, failed to uphold that covenant. In an act of flagrant rebellion, Adam ate of the fruit of the forbidden tree and brought the covenantal curse of death not only upon himself but also upon all the posterity whom he had represented in the covenant (Rom. 5:12–14; 1 Cor. 15:22). In the shambles of Adam’s rebellion, however, God declared a promise. Despite Adam and Eve’s rebellion, God would preserve a people to Himself, from generation to generation, and ultimately, from that people, God would raise up One who would destroy the enemy of the souls of His people (Gen. 3:15). This was the promise of a Messiah and of a people who belonged to Him. It was God’s announcement not of the covenant of works but of His covenant of grace.

The church is increasingly drawing people to the area who are attracted to the idea of northern Idaho as a conservative “redoubt” against American modernity, and by the church’s “reconstructionist” position, which holds that the world will need to be governed according to their interpretation of biblical morality before Christ returns to earth.

A Guardian investigation has revealed that a controversial church whose leader has openly expressed the ambition of creating a “theocracy” in America has accumulated significant influence in the city of Moscow, Idaho.
Christ Church has a stated goal to “make Moscow a Christian town” and public records, interviews, and open source materials online show how its leadership has extended its power and activities in the town.
Church figures have browbeaten elected officials over Covid restrictions, built powerful institutions in parallel to secular government, harassed perceived opponents, and accumulated land and businesses in pursuit of a long-term goal of transforming America into a nation ruled according to its own, ultra-conservative moral precepts.
The rise of Christ Church may be playing out in a small Idaho city but it comes at a time when the US is roiled by the far right, including Christian nationalism, and when social conservatives are seeking to roll back basic tenets of US life such as legal abortion, as well as dominating powerful national institutions, such as the supreme court.

While the church’s previous controversies have centered on its founder and pastor, Douglas Wilson, a new generation of male church leaders – including Wilson’s son – have found ways to expand the church’s reach in Moscow and beyond, even gaining footholds in mainstream popular culture in the broader US.

In recent months, Christ Church has advocated for resistance to Covid mandates in Moscow, and Wilson has attempted to give theological ballast to opposition to restrictions and vaccination programs, as well as warning of political violence.
Last month, a video version of a post by Wilson at his well-read blog was removed from YouTube. The blogpost, entitled “A Biblical Defense of Fake Vaccine IDs”, was based on a conspiracy theory asserting that the vaccine response was a “power play” on the part of the Biden administration, which intended to leave the restrictions in place permanently.
Wilson further claimed that “we are not yet in a hot civil war, with shooting and all, but we are in a cold war/civil war” and urged readers to “resist openly, in concert with any others in your same position”, claiming that this would not be “rebellion against lawful authority” but “an example of a free people refusing to go along with their own enslavement”.
The post was met with outrage, including from other prominent evangelicals.
That was not the only time that Wilson’s activities and positions have led to criticism from other evangelicals, and associations with Wilson have led to crises in other churches.
In recent months, members and clergy resigned from Minneapolis’s Bethlehem Baptist church, and staff resigned from its associated Bethlehem College and Seminary (BCS), in part over the appearance of newly appointed BCS president Joe Rigney on Man Rampant, a video series hosted by Wilson and streamed on platforms including Amazon Prime. The show promotes Wilson’s long-held position that men need to assert themselves in society.

Christ Church was founded in Moscow in the 1990s, and experts who have studied the church estimate the size of the congregation and its offshoot churches at about 2,000, or 10% of the city’s total population.

But they also say that the church is increasingly drawing people to the area who are attracted to the idea of northern Idaho as a conservative “redoubt” against American modernity, and by the church’s “reconstructionist” position, which holds that the world will need to be governed according to their interpretation of biblical morality before Christ returns to earth.
Christ Church’s previous controversies have garnered national attention.
Recent reporting focused attention once more on the church’s – and Wilson’s – handling of a series of sexual abuse cases, and the theological subordination of women.
In 2005, Wilson asked a judge for leniency in the case of Stephen Sitler, a former student at a Christ Church-aligned college, New Saint Andrews College (NSAC). Sitler was at that time convicted of sex offenses involving children.
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When I speak of the means of grace, I have in my mind’s eye five principal things,—the reading of the Bible, private prayer, public worship, the sacrament of the Lord’s Supper, and the rest of the Lord’s day. They are means which God has graciously appointed, in order to convey grace to man’s heart by the Holy Ghost, or to keep up the spiritual life after it has begun. JC Ryle, Practical Religion, 14.

And enjoy him.
We all know the phrase. Our chief end is to glorify and enjoy God. This is the Presbyterian way.
Do we enjoy him? Do you enjoy him?
Do we enjoy the means given to us that allows us to know him, glorify, and enjoy him? These are important questions. This past week I was convicted by JC Ryle (as I often am) as he challenged his hearers on whether they are enjoying the means that God has given to them. I thought I would share a portion of that with you under this question:
Do you enjoy the means of grace? Ryle says,
When I speak of the means of grace, I have in my mind’s eye five principal things,—the reading of the Bible, private prayer, public worship, the sacrament of the Lord’s Supper, and the rest of the Lord’s day. They are means which God has graciously appointed, in order to convey grace to man’s heart by the Holy Ghost, or to keep up the spiritual life after it has begun. As long as the world stands, the state of a man’s soul will always depend greatly on the manner and spirit in which he uses means of grace. The manner and spirit, I say deliberately and of purpose. Many… people use the means of grace regularly and formally, but know nothing of enjoying them: they attend to them as a matter of duty, but without a jot of feeling, interest, or affection. JC Ryle, Practical Religion, 14.
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