There are echoes of such thinkers as Van Til and Dooyeweerd in this:

The implicit narrative of covenant always presupposed that something had gone drastically wrong within creation. But it isn't just that if God is proposing a solution there must have been something wrong. The particular solution God proposes—that of beginning a family and promising them a land—shows that what is wrong concerns, in a central way, the fracturing of human relationships and the fracturing of the relationship between humans and the non-human creation. And the particular faith for which God calls indicates, as Romans 4 draws out, that at the core of the problem is the failure of humans to trust God, to give him praise and honour as the all-powerful creator. All of this is strikingly reemphasised in the gift of Torah, which holds out an extraordinary blueprint of what a genuinely human life is like, a blueprint which called forth the delighted acclaim we noted in Psalm 19, and of course plenty of other places.

The failure of human beings to be the truly image-bearing creatures God intended results, therefore, in corruption and death. When we begin with creation, and with God as creator, we can see clearly that the frequently repeated warnings about sin and death, referred to as axiomatic by Paul, are not arbitrary, as though God were simply a tyrant inventing odd laws and losing his temper with those who flouted them, but structural: humans were made to function in particular ways, with worship of the creator as the central feature, and those who turn away from that worship—that is, the whole human race, with a single exception—are thereby opting to seek life where it is not to be found, which is another way of saying that they are courting their own decay and death. This is to say, with the entire Jewish tradition, that the basic sin is idolatry, the worship of that which is not in fact the living creator God.
— N. T. Wright, Paul: In Fresh Perspective, 34-35.