Systematic Theology, by Louis Berkhof - New Leaven

nevertheless a Messianic prophecy. In the last analysis the seed of the woman is Christ,
who assumes human nature, and, being put to death on the cross, gains the decisive
victory over Satan. It goes without saying that our first parents did not understand all
this.
2. THE COVENANT WITH NOAH. The covenant with Noah is evidently of a very
general nature: God promises that He will not again destroy all flesh by the waters of a
flood, and that the regular succession of seed time and harvest, cold and heat, winter
and summer, day and night will continue. The forces of nature are bridled, the powers
of evil are put under greater restraint, and man is protected against the violence of both
man and beast. It is a covenant conferring only natural blessings, and is therefore often
called the covenant of nature or of common grace. There is no objection to this
terminology, provided it does not convey the impression that this covenant is
dissociated altogether from the covenant of grace. Though the two differ, they are also
most intimately connected.
a. Points of difference. The following points of difference should be noted: (1) While
the covenant of grace pertains primarily, though not exclusively, to spiritual blessings,
the covenant of nature assures man only of earthly and temporal blessings. (2) While
the covenant of grace in the broadest sense of the word includes only believers and their
seed, and is fully realized only in the lives of the elect, the covenant with Noah was not
only universal in its inception, but was destined to remain all-inclusive. Up to the days
of the covenant transaction with Abraham there was no seal of the covenant of grace,
but the covenant with Noah was confirmed by the token of the rainbow, a seal quite
different from those that were later on connected with the covenant of grace.
b. Points of connection. Notwithstanding the differences just mentioned, there is a
most intimate connection between the two covenants. (1) The covenant of nature also
originated in the grace of God. In this covenant, just as in the covenant of grace, God
bestows on man not only unmerited favors, but blessings that were forfeited by sin. By
nature man has no claim whatsoever on the natural blessings promised in this covenant.
(2) This covenant also rests on the covenant of grace. It was established more
particularly with Noah and his seed, because there were clear evidences of the
realization of the covenant of grace in this family, Gen. 6:9; 7:1; 9:9,26,27. (3) It is also a
necessary appendage (Witsius: “aanhangsel”) of the covenant of grace. The revelation of
the covenant of grace in Gen. 3:16-19 already pointed to earthly and temporal blessings.
These were absolutely necessary for the realization of the covenant of grace. In the
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