Dispensationalism and Covenant Theology

[Carbon]

F.
Grace
Acts 2:1 - Rev 19:21.

When Israel, God's chosen people, rejected the kingdom and crucified their king, God now turned to the Gentiles to deal with them through the grace of His Son's death for the formation of a bobe of people for Himself. This body of people was the Church. This is a parenthetical period until God turns once again to deal with His chosen people, Israel. The point of testing in this period is the acceptance of Jesus Christ. The period will, however, end in failure with the apostasy of the professing church and resultant apocalyptic judgments.

G.
Kingdom

With the failure of the professing Church ending the age of grace, God will turn once again to deal with the Jews. This He will not do as long as the Church is on the earth. Thus the age of grace ends with the rapture of the true believers (the Church). The rapture will be followed by a seven year time span known as the tribulation period. During this time, God will judge a Christ-rejecting Gentile world and purify and call to Himself an unbelieving Jewish nation. This will lead into the dispensation of the kingdom, the one-thousand-year period when Christ rules and reigns upon the earth, that is the Davidic kingdom, promised in the Old Testament. This period ends in failure also as there will be a final rebellion against Christ and His rule stirred by Satan. Then shall emerge the perfect eternal state.

 

[Arial]

A description of Covenant theology:

Covenant theology centers on one overall major covenant known as the Covenant of Grace. Some have called it the Covenant of Redemption. By many this is defined as an eternal covenant between the members of the Godhead including the following elements.
1) The Father chose a people to be His own.
2) The Son was designated with His agreement to pay the penalty of their sin, and,
3) The Holy Spirit was designated with His agreement to apply the work of the Son to this chosen people.

The Covenant of Grace is being worked out on earth in history through subordinate covenants, beginning with the covenant of works and culminating in the New Covenant which fulfills and completes God's work of grace to man on earth. The covenants whereby God is working out His Covenant of Grace include the following:

1) The Covenant of Works
2) The Adamic Covanant
3) The NoahicCovenant
4) The Abrahamic Covenant
5) The MosaicCovenant
6) The Davidic Covenant
7) The New Covenant

Unlike Dispensationalism, Covenant Theology does not see each covenant as separate and distinct. That is to say, according to Covenant Theology's divisions of God's action in history, He does not work through one covenant, end it, and then move to another division or covenant. rather, each covenant builds builds on top of the previous ones, and includes some aspects of the previous ones, until they all culminate in the New Covenant. This characteristic of Covenant Theology will be seen more clearly as each of the covenants is discussed separately.


Personally, I agree with Covenat Theology. This is where I stand.

I agree too. It keeps the Covenant of Redemption as a central unity, therefore keeping a unity of progress, (one purpose, one aim) throughout all the pages of Scripture. And it becomes an interpretive tool as it should.

 

[Carbon]

In light of the fact that dispensationalists center on dispensations instead of covenants, a proper question at this point would be: What is the dispensational view of the covenants?
Obviously, covenants are in the bible. so how does one of the dispensational persuasion treat them?


They believe the covenants were for the Jews not for the Church, though some would apply the New Covenant in some manner to the Church, but not all. Thus primarily the covenants have reference to the Jews and their relationship with God. The dispensationalist adds a further covenant, the Palestinian Covenant (Deuteronomy 30:3f)2, and states that it is an unconditional covenant and has to do with God's promise of the land to the Jews. 3 This covenant has strong future eschatological implications to the dispensationalist and is the ground for the belief that God must regather the Jews to Palestine in the end of days.

 

[Carbon]

No.

Good.

Then you haven't read what I have said about the temple and the reason for it.

Well here is the place to present it and defend it if you want to.

No.

Good.

I have heard several different types of dispensationalism presented. Salvation has alway been by faith alone.

Well, I'm presenting the main beliefs here. I'm sure there are some offshoot beliefs. Maybe you should reconsider?

No, I don't insist.

Well thank you.

You posted it...then you now say you need time to defend it.

You will just have to wait patiently. I'm sure we will get there.

It will probably be by those who are actually interested in discussing these things.

 

[Arial]

C.
Human Government
Gen 8:15 - 11:32

The flood marked not only the end of the second dispensation, but also the beginning of the third one. Mankind now faced a new test of obedience, the government of man by man. Man was not only responsible to govern the world for God, but he was also responsible to obey the government of man over man. Obviously, this dispensation ended in failure also as man proved himself a poor governor and a poor governee. The judgment of God at this juncture was God's rejection of the Gentile world (though the Gentiles were still allowed to rule the earth), and His selection of one nation (Israel) to be the recipients of His blessings.

Here is where, I believe, a major disconnect in the Covenant of Redemption is made, and two things stand out as the cause.

1. The ultimate goal of redemption-----to destroy sin and death---by reconciling man to God through the person and work of the Son, thus also restoring all creation (the whole world) to its created perfection only better. Man would then be immortal and incorruptible.

2.That the flood did not, and was not intended to, deal with the sin nature of man. Neither did the Mosaic covenant. Only Christ will do that.

We could even add a third that is a blatant misunderstanding of man's God given purpose and duty at creation. To tend to and govern the earth, the home God had created for him, in accordance to the image of God in which he was made. Morally perfect. It could be said to be a King/vassal king covenant relationship which Adam violated and broke.

 

[Carbon]

A definition of The Covenant of Grace.

A. A Covenant of Grace as a Covenant among the Persons of the Godhead.

It has already been stated above that many define the Covenant of Grace as an eternal covenant between the persons of the Godhead.
Few are as eloquent as Charles H. Spurgeon as he pictures what took place in eternity past in the agreements of the covenant. He writes as follows concerning the Father's part:

I the Most High Jehovah, do hereby give unto my only begotten and well-beloved Son, a people countless beyond the number of the stars who shall be by Him washed from sin, by Him preserved, and kept, and led, and by Him, at last, presented before my throne, without spot, or wrinkle, or any such thing. I covenant by oath and swane by Myself, because I can sware by no greater, that those whom I now give to Christ shall be forever the objects of my eternal love. Them I will forgive through the merit of the blood, to these will I give a perfect righteousness; these will I adopt and make my sons and daughters, and these shall reign with Me through Christ eternally.


He continues as follows as he speaks of the part of the Son in the covenant of grace:

My father, on my part O covenant that in the fullness of time I will become a man. I will take upon myself the form and nature of the fallen race. I will live in their wretched world, and for my people I will keep the law perfectly. I will work out a spotless righteousness, which shall be acceptable to the demands of Thy just and holy law. In due time I will bear the sins of my people. Thou shalt exact their debts on me; the chastisement of their peace I will endure, and by my stripes, they shall be healed. My Father, I covenant and promise that I will be obedient unto death, even the death of the Cross. I will magnify Thy law, and make it honorable. I will suffer all they ought to have suffered. I will endure the curse of the law, and all the vials of Thy wrath shall be emptied and spent upon my head. I will then rise again; I will ascend into heaven; I will intercede for them at Thy right hand; I will make myself responsible for every one of them, that not one of those whom Thou hast given me shall ever be lost, and I will bring all my sheep of whom, by Thy blood, Thou hast constituted me the Shepherd - I will bring every one safe to Thee al last.

 

[Carbon]

A definition of The Covenant of Grace.

A. A Covenant of Grace as a Covenant among the Persons of the Godhead.

It has already been stated above that many define the Covenant of Grace as an eternal covenant between the persons of the Godhead.
Few are as eloquent as Charles H. Spurgeon as he pictures what took place in eternity past in the agreements of the covenant. He writes as follows concerning the Father's part:

I the Most High Jehovah, do hereby give unto my only begotten and well-beloved Son, a people countless beyond the number of the stars who shall be by Him washed from sin, by Him preserved, and kept, and led, and by Him, at last, presented before my throne, without spot, or wrinkle, or any such thing. I covenant by oath and swane by Myself, because I can sware by no greater, that those whom I now give to Christ shall be forever the objects of my eternal love. Them I will forgive through the merit of the blood, to these will I give a perfect righteousness; these will I adopt and make my sons and daughters, and these shall reign with Me through Christ eternally.


He continues as follows as he speaks of the part of the Son in the covenant of grace:

My father, on my part O covenant that in the fullness of time I will become a man. I will take upon myself the form and nature of the fallen race. I will live in their wretched world, and for my people I will keep the law perfectly. I will work out a spotless righteousness, which shall be acceptable to the demands of Thy just and holy law. In due time I will bear the sins of my people. Thou shalt exact their debts on me; the chastisement of their peace I will endure, and by my stripes, they shall be healed. My Father, I covenant and promise that I will be obedient unto death, even the death of the Cross. I will magnify Thy law, and make it honorable. I will suffer all they ought to have suffered. I will endure the curse of the law, and all the vials of Thy wrath shall be emptied and spent upon my head. I will then rise again; I will ascend into heaven; I will intercede for them at Thy right hand; I will make myself responsible for every one of them, that not one of those whom Thou hast given me shall ever be lost, and I will bring all my sheep of whom, by Thy blood, Thou hast constituted me the Shepherd - I will bring every one safe to Thee al last.

Concerning the Holy Spirit's part in the Covenant, Spurgeon writes:

I hereby covenant that all whom the Father giveth the Son, I will in due time quicken. I will show them their need of redemption; I will cut off from them all groundless hope, and destroy their refuges of lies. I will bring them to the blood of sprinkling; I will give them faith whereby this blood can be applied to them; I will work in them every grace; I will keep their faith alive; I will cleanse them and drive out all depravity from them, and they shall be presented at last spotless and faultless.


One must understand this was Spurgeon's view of the covenant. No covenant theologian would claim any authority for his words, but would only refer to his thoughts to picture what the Covenant of Grace might have said in light of what it is felt Scripture teaches.

 

[Carbon]

Here is where, I believe, a major disconnect in the Covenant of Redemption is made, and two things stand out as the cause.

1. The ultimate goal of redemption-----to destroy sin and death---by reconciling man to God through the person and work of the Son, thus also restoring all creation (the whole world) to its created perfection only better. Man would then be immortal and incorruptible.

2.That the flood did not, and was not intended to, deal with the sin nature of man. Neither did the Mosaic covenant. Only Christ will do that.

We could even add a third that is a blatant misunderstanding of man's God given purpose and duty at creation. To tend to and govern the earth, the home God had created for him, in accordance to the image of God in which he was made. Morally perfect. It could be said to be a King/vassal king covenant relationship which Adam violated and broke.

Amen!

 

[Carbon]

The Covenant of Grace in its relationship to man.

Other covenant theologians have defined or spoken of the Covenant of Grace in its relation to man. William Perkins says the covenant of grace is a "compact made between Godand man touching reconciliation and the life everlasting by Christ."
Francis Turretine speaks of the covenant of grace as "a gratuitous pact between God offended and man the offender, entered into in Christ, in which God promises to man freely on account of Christ remission of sins and salvation, and man relying on the same grace promises faith and obedience.
Herman Witsius defines the covenant of grace as "an agreement between God and the elect sinner; God declaring His free goodwill concerning eternal salvation., and everything relative thereto, freely to be given to those in covenant by and for the sake of the Mediator Christ; and man consenting to that goodwill by a sincere faith.

Therefore the Covenant of Grace is an eternal agreement between persons of the Godhead and with an elect people concerning their salvation by the grace of God shown forth in Jesus Christ and His work on the cross.

 

[Alive]

I prefer to think of the Grace covenant as one between God and Himself with both the elect and Himself being the beneficiaries..
Why? Because its all God and it serves to satisfy His Eternal Purpose.

 

[Carbon]

A listing and brief consideration of each of the biblical covenants.

A. The covenant of works.
Genesis 1-2

The covenant of works is the basis of God relating Himself to man before the fall took place. Though Adam's relation to God in this period is never called a covenant, the period and the relationship still has the characteristics of a covenant. Hosea 6:7 Speaks of Adam as having transgressed the covenant. The contrast which Paul draws between the first and second Adam in Romans 5:12-21 and 1 Corinthians 15:45 makes little sense without the background or understanding of a covenant between God and His creation, Adam. Was not Adam, therefore clearly tied to God with some definite responsibilities before the fall instead of simply being left to free-lance on earth on his own.

Further, is not the seriousness of the bond between the two parties seen in the ultimacy of the results of Adam's obedience or disobedience - life if he obeys and death if he disobeys?

It should be noted that many covenant theologians put this covenant outside the outworking of the covenant of grace because it was not a relation of grace, but a relation of works. Others might point out that though it was a covenant of works, it still was part of God's outworking of His Covenant of Grace in that this covenant was necessary in the fulfillment of God's grace being known and offerable to man.

 

[Carbon]

I prefer to think of the Grace covenant as one between God and Himself with both the elect and Himself being the beneficiaries..
Why? Because its all God and it serves to satisfy His Eternal Purpose.

Yes, it seems these promises of the covenant are made to Christ's spiritual seed as well as to himself; though primarily to Him as the representative, on who the fulfillment of the condition was laid. And but to them the elect secondly as the represented, who were to receive the benefit by being placed in Christ. But basically, the promises were conditional to Christ but they are absolute and free to us. In the same way in the first covenant, was conditional to Adam, which would have been absolute to his natural seed, the condition once being fulfilled.

And though no part of the fulfilling of the Covenant was done by us, grace runs freely to us.

 

[Carbon]

A listing and brief consideration of each of the biblical covenants.

A. The covenant of works.
Genesis 1-2

The covenant of works is the basis of God relating Himself to man before the fall took place. Though Adam's relation to God in this period is never called a covenant, the period and the relationship still has the characteristics of a covenant. Hosea 6:7 Speaks of Adam as having transgressed the covenant. The contrast which Paul draws between the first and second Adam in Romans 5:12-21 and 1 Corinthians 15:45 makes little sense without the background or understanding of a covenant between God and His creation, Adam. Was not Adam, therefore clearly tied to God with some definite responsibilities before the fall instead of simply being left to free-lance on earth on his own.

Further, is not the seriousness of the bond between the two parties seen in the ultimacy of the results of Adam's obedience or disobedience - life if he obeys and death if he disobeys?

It should be noted that many covenant theologians put this covenant outside the outworking of the covenant of grace because it was not a relation of grace, but a relation of works. Others might point out that though it was a covenant of works, it still was part of God's outworking of His Covenant of Grace in that this covenant was necessary in the fulfillment of God's grace being known and offerable to man.

B.
The Adamic Covenant

Genesis 3.

After the fall man was still responsible to God - he was not left to live unto himself with his own person as the ultimate authority. Some of the responsibilities of the first covenant carried over to this second covenant, such as marriage, his obligation to labor and have dominion over the earth, and a worship of God, including observance of the Sabbath. But the basis of man's relationship to God changed. In the first covenant, man was before God on the basis of his obedience. When he disobeyed, it was obvious that he could never relate to God on that basis again in light of the results of the fall upon the whole man. The fall did not render man partly impotent, but totally powerless in the spiritual realm.

With the statement of cursings upon man because of sin (Genesis 3:16-19), God graciously gave the promise of a coming Redeemer (Genesis 3:15). God was not obligated to give man this promise of grace. He would have been fully just in banishing man from His presence for all eternity. Yet, the outworking of the Covenant of Grace begins with the gracious promise of a coming Savior. It was and would be an ultimate commitment of God with man and man to God in light of the promise of death of the Redeemer.

Further, this covenant clearly was sovereignly administered. Man was in no position to want to argue and seek to set terms with God, nor was he in any position to negotiate God's stated terms. He was already dead spiritually and dying physically. Only the grace of God could rescue him.

 

[QVQ]

Thank you @Carbon for posting the definitions.

 

[Carbon]

B.
The Adamic Covenant

Genesis 3.

After the fall man was still responsible to God - he was not left to live unto himself with his own person as the ultimate authority. Some of the responsibilities of the first covenant carried over to this second covenant, such as marriage, his obligation to labor and have dominion over the earth, and a worship of God, including observance of the Sabbath. But the basis of man's relationship to God changed. In the first covenant, man was before God on the basis of his obedience. When he disobeyed, it was obvious that he could never relate to God on that basis again in light of the results of the fall upon the whole man. The fall did not render man partly impotent, but totally powerless in the spiritual realm.

With the statement of cursings upon man because of sin (Genesis 3:16-19), God graciously gave the promise of a coming Redeemer (Genesis 3:15). God was not obligated to give man this promise of grace. He would have been fully just in banishing man from His presence for all eternity. Yet, the outworking of the Covenant of Grace begins with the gracious promise of a coming Savior. It was and would be an ultimate commitment of God with man and man to God in light of the promise of death of the Redeemer.

Further, this covenant clearly was sovereignly administered. Man was in no position to want to argue and seek to set terms with God, nor was he in any position to negotiate God's stated terms. He was already dead spiritually and dying physically. Only the grace of God could rescue him.

D.
The Abrahamic covenant.

Gen 12:1-3, 7
Gen 13:14-17
Gen 15:3-21 - formal ratification
Gen 17:1-27 the covenant sign
Gen 22:15-18
Gen 26:1-5
Gen 28:13-15
Gen 35:9-12.



The grace of God continued to be displayed and administered with the establishment of the Abrahamic Covenant. Its graciousness and sovereignty of administration is seen in that God called Abraham (a man from a heathen background), and revealed Himself to him. It's character as a serious bond-in-blood is seen as God pledges Himself by ceremony and an oath of dismemberment to bless Abraham and his seed (see the formal ratification in Genesis 15:3-21).

That Abraham had responsibilities in the covenant relationship is clear also. There si the constant stress of Abraham and his seed's obligation to keep the covenant, as well as clear warnings against breaking it. Actually, a gracious covenant does not diminish man's responsibility but increases it. Not only does a proper understanding of God's grace inspire obedience, but also the mutuality of the relationship produces a spirit of joyful response to God's desires for us. Further, though it is a gracious covenant, this does not mean that the blessings in the covenant promise will be automatic. Clearly, the blessings of the covenant and the relationship and fellowship with God within the covenant cannot be enjoyed apart from submission to and obedience to God. Grace never diminishes human responsibility before God.

Thus the Abrahamic Covenant was the clearest manifestation of the grace of God up to this point in the history of mankind. But it was also the establishment of a people and the beginning of a channel through whom the promised Saviour would come.

 

[Carbon]

Thank you @Carbon for posting the definitions.

You're welcome.

 

[ShepherdsPie]

I hope I’m not interrupting your flow, @Carbon, but when you get a chance, could you help me interpret the following verse? When is this dispensation?

…that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him.

- Ephesians 1:10 (NKJV)

I have an idea, but would like to hear what you have to say. …gracias

 

[Alive]

I hope I’m not interrupting your flow, @Carbon, but when you get a chance, could you help me interpret the following verse? When is this dispensation?

…that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him.

- Ephesians 1:10 (NKJV)

I have an idea, but would like to hear what you have to say. …gracias

If I may that word is better translated as such…and is in many of the best word for word translations.
“as a plan for the fullness of time, to bring everything together in Christ, things in heaven and things on earth.”
Perhaps this helps.


(Ephesians 1:10 MOUNCE-NT)

Accordance

accordance.bible

 

[Carbon]

D.
The Abrahamic covenant.

Gen 12:1-3, 7
Gen 13:14-17
Gen 15:3-21 - formal ratification
Gen 17:1-27 the covenant sign
Gen 22:15-18
Gen 26:1-5
Gen 28:13-15
Gen 35:9-12.



The grace of God continued to be displayed and administered with the establishment of the Abrahamic Covenant. Its graciousness and sovereignty of administration is seen in that God called Abraham (a man from a heathen background), and revealed Himself to him. It's character as a serious bond-in-blood is seen as God pledges Himself by ceremony and an oath of dismemberment to bless Abraham and his seed (see the formal ratification in Genesis 15:3-21).

That Abraham had responsibilities in the covenant relationship is clear also. There si the constant stress of Abraham and his seed's obligation to keep the covenant, as well as clear warnings against breaking it. Actually, a gracious covenant does not diminish man's responsibility but increases it. Not only does a proper understanding of God's grace inspire obedience, but also the mutuality of the relationship produces a spirit of joyful response to God's desires for us. Further, though it is a gracious covenant, this does not mean that the blessings in the covenant promise will be automatic. Clearly, the blessings of the covenant and the relationship and fellowship with God within the covenant cannot be enjoyed apart from submission to and obedience to God. Grace never diminishes human responsibility before God.

Thus the Abrahamic Covenant was the clearest manifestation of the grace of God up to this point in the history of mankind. But it was also the establishment of a people and the beginning of a channel through whom the promised Saviour would come.

E.
The Mosaic Covenant
Exodus 19-24.

Time will be spent at this juncture proving the covenant aspect of the Mosaic revelation. That is not a point of dispute. A reading of Exodus 24 and the surrounding passages will show to anyone that God entered into a covenant with Israel at this time of their history. The real point of discussion must center on several key points which are essential in understanding the view of Covenant Theology concerning the Mosaic Covenant.


First, the Abrahamic covenant of promise was not annulled or even temporally replaced by the Mosaic Covenant (see Galatians 3:15-18). Thus whatever one says about the Mosiac Covenant, it must be in agreement with the fact that it is subservient to the Abrahamic Covenant.

Second, the law was not something new in the Mosaic Covenant. Every Biblical covenant refers to the will of God for man, that is, God's requirement of obedience as God relates Himself to man even in a gracious manner.

Third, clearly the law did not end with the Mosaic Covenant when the subsequent covenants followed (see II Samuel 7:14; Matthew 5:17-19; and Romans 7:7, 12). Obviously, we speak here of the moral law and not the ceremonial law, in that the ceremonial law was fulfilled in Christ, being only the shadow of the reality of His final work. But in that, the moral law was never given as a way of salvation, it never had to be repealed as the guide for God's people's lives.

Forth, the law continued the progress of God's revelation of His redemptive purpose. It was necessary for a people who now at this point of their history became a nation, in that it revealed to them the will of God for the individual as well as their national life. It was necessary also to humble them and teach them more fully the reality of sin and its nature and thus prepare them fro a proper understanding of the grace of God needed by them, not only at that point of their lives, but also the grace of God as all the covenants would culminate in the complete revelation of God's grace in the New Covenant.

 

[ShepherdsPie]

If I may that word is better translated as such…and is in many of the best word for word translations.
“as a plan for the fullness of time, to bring everything together in Christ, things in heaven and things on earth.”
Perhaps this helps.


(Ephesians 1:10 MOUNCE-NT)

Accordance

accordance.bible

Yes, I agree. The “fullness of time” includes the time before the foundation of the world up to the present time and right up to the time of Jesus Christ's return. This is when all of God's people will be gathered back to Jesus Christ.

You know what? …after researching all this, I realize I don’t know what the heck dispensationalists believe. ??? What is Dispensationalism?