Helpful Distinctions Between Covenant Theology and Dispensationalism

[Zaatar71]

From Dr .J. Ligon Duncan...found on Monergism.com
First of all, Dispensationalists may be an Arminian or four point Calvinists, but Dispensationalists are almost never five point Calvinists. The point that they drop out, of course, is limited atonement.

Covenant Theologians are, of course Calvinists by definition, of the five point variety. Covenant Theology, if it enforces anything, it enforces the Calvinistic doctrine of Limited Atonement.

If Covenant Theology does anything, it sets in context a full orbed Calvinist doctrine of Particular Redemption. Secondly, Dispensationalists speak in terms of a literal interpretation of the Bible. This is a major rhetorical thing that you hear in discussion with Dispensationalist friends. “We interpret the Bible literally.” Of course, the implication being that you don’t. We interpret the Bible literally, you don’t. You do something else to it. Whereas Covenant Theologians would argue, ‘We interpret the Bible literally, but, we believe that the New Testament interprets the Old Testament.”

We believe that the New Testament is the hermanutical manual for the Old Testament. And Dispensationalists are suspicious of that.
When you say that the New Testament must interpret the Old Testament, Dispensationalists get a little bit edgy, because they feel you are about to spiritualize something that the Old Testament has said for them very clearly. So that is a fundamental difference.

The Covenant Theologian believes the New Testament has the final word as the meaning of that passage, whereas the Dispensationalists tends to want to interpret the Old Testament and then go to the New Testament and attempt to harmonize the particular teaching of the New Testament with their previous interpretation of that Old Testament passage, rather than allowing the New Testament fundamental hermaneutical control.

In a classic example of this, Scoffield himself tells you that the most important passage in the Bible, from a Dispensational perspective is Amos chapter 9. Well, of course, Amos chapter 9 is interpreted in Acts chapter 15, but the interpretation of Amos chapter 9, that is given in Acts chapter 15 is diametrically opposed to the central principle of Dispensationalism. So how does the Dispensationalist deal with that? Well, he gives you his “literal interpretation” of Amos 9 and then simply attempts to harmonize the teaching of Acts 15 with his previous literal interpretation of Amos 9, whereas the Covenant Theologian says no, “James tells you what Amos 9 means in Acts chapter 15, and therefore, James’ interpretation must exercise all hermenutical control even when you are doing your own original exegesis of Amos 9.” Because if James says that is what Amos 9 means, and James is speaking under the inspiration of the Holy Spirit recorded in Acts chapter 15, then that is what Amos 9 means. So you see a fundamentally different approach to Old Testament and New Testament interpretation.

 

[Zaatar71]

pt2;
Thirdly, Dispensationalists do not accept the Protestant idea of the analogy of faith., that “Scripture interprets Scripture.” We find it in The Westminster Confession, you will find it in all of the Protestant confessions, and again, it gets back to that previous point that I was making. Dispensationalists are dubious about that principle, because they think that it is a way to spiritualize away literal prophecies in the Old Testament. And, very frankly, if you have classic Dispensational friends, they will suspect you as being just a little bit liberal, because you spiritualize away literal prophecies.
Even if you say you believe in inerrancy, in authority, and inspiration, there will be a concern that you are hermeneutically actually spiritualizing away the meaning of Scripture. So they do not accept the analogy of faith.
Thirdly, on the Covenant Theology side, of course, we accept the analogy of faith. Scripture interprets Scripture. And for the Covenant Theologian, the New Covenant always has the final word as to the meaning of the Old Covenant passage. It doesn’t mean that you don’t start with the original context, and that you don’t bother yourself about original intent, it just means that you recognize from a biblical theological standpoint that later revelation, by definition, controls the final Systematic Theological understanding of earlier revelation.

Fourth, for the Classic Dispensationalist, Israel always means the literal physical descendants of Jacob. For the Covenant Theologian, Israel may mean the literal physical descendants of Jacob, or it may mean spiritual Israel which may be a subset of literal physical Israel, or it may actually be larger than the subset of literal physical Israel. It could refer to Gentiles as well. And that, is of course, is precisely the point that Dispensationals must argue against

Fifth, Dispensationalists say that Galatians 6:16, where Paul uses the phrase the Israel of God actually means physical Israel alone. However, Covenant Theologians tend to argue that Israel of God in Galatians 6:16 is a reference to spiritual Israel, paralleling it with Paul’s other statements, for instance, in Galatians 3:29, Romans 2:20-28, which we read today, Romans 9:6 and Philipians 3:3.

Sixthly, for Dispensationalists, God has two peoples with two separate destinies: Israel with an earthly destiny, and the Church with a heavenly destiny. The Covenant Theologian, God has always had only one people. And though there is a sense in, however, views the church as a post Pentecost phenomenon, understands there is also a sense in which the Church is simply the people of God in all ages.

Seventh, for the Dispensationalists, the Church began at Pentecost, not before. The people of God in the Old Testament were Israel, while the people of God in the New Testament are the church.

Seventh on the Covenant Theology side, the church began with Adam, and of course, reaches its fulfillment and culmination in the New Testament. Covenant Theologians would point to the passages like Acts 7:38 where Stephen speaks about what? He is speaking of the Church in the wilderness, when he is actually speaking of Israel in the wilderness. .

Eighth, according to classic Dispensationalism, the Church was not prophesied about in the Old Testament. There is no mention of the church in the Old Testament. It was a mystery until the New Testament. For Covenant Theologians, there are many Old Testament prophecies that speak of the Church.

Ninth, all Old Testament and prophesies about Israel are for the literal Israel, not for the Church. For the Dispensationalists, all Old Testament prophecies are for Israel, for physical Israel or for the literal Israel, but not for the church. For a Covenant Theologian, some Old Testament prophecies pertain to literal Israel, and some pertain to a spiritual Israel.

Tenth. The Church. For the Dispensational side, the Church is a parenthesis in God’s program for the ages. It is a temporary thing in the flow of history. You have heard the phrase The Great Parenthesis , which is used to the time when Messiah came and the Jews shockingly rejected Him. This actually thwarted God’s plan, because the original plan was for Messiah to come and set up a kingdom in Israel, but oops, the Jews rejected Him. At that point the prophetic clock stopped and we entered into the period of the Gentiles, the Great Parenthesis. That is a period about which there was no prophecy in the Old Testament.

 

[Zaatar71]

pt3;
At the end of the period of the Great Parenthesis, the end of the time of the Gentiles, as the Dispensationalists interpret that section in Romans chapter 11, the Church is removed. That is the rapture.

Then the prophetic clock starts ticking again, and God’s dealings with Israel resume. And by the way, that gives you a clue as to why a pre tribulation rapture is so important for consistent classical Dispensationalism, because you have to get rid of Gentile believers in the program of God, before you can get on with the work that God is doing with literal physical earthly Israel.

And that is why mid-trib and post-trib Dispensationalism does not work; because you are mixing up God’s dealings with the church and through earthly Israel. So, pre tribulational rapturist functions in Dispensationalist eschatology to remove the Church so that God’s program for Israel can resume.

You get the Church out of the way before the tribulation, and then things start happening amongst the Jews. By the way, this stuff is hot on the market again.

The Tim LaHaye, Left Behind novels are out, and I guarantee people in your congregations are reading them. I don’t care where you are going, where you are attending, I guarantee you there are some people there that are reading those novels and they are really old, classic dispensationalism where some people disappear one day and others are left behind.

On the other hand, for Covenant Theologians, the Church is the culmination of God’s saving purposes for the ages. The Church is God’s great masterpiece. It is the bride of Christ, the body of Christ.

Eleven. For Dispensationalism in its classic form, the main heir to Abraham’s covenant was Isaac and literal Israel. The main heir to Abraham’s covenant was Isaac and literal Israel. The Covenant Theologian understands that the main heir to Abraham’s covenant was Christ and spiritual Israel; and spiritual Israel is all who have faith in Him.

Twelve. For Dispensationalism, of course, there is no covenant of redemption within the Trinity. There is no intertrinitarian covenant. For Covenant Theology, however, there is an intertrinitarian covenant which effects election.

Thirteen. For Dispensationalists, there was no Covenant of Works with Adam in the Garden. Whereas, Covenant Theology believes that God made a conditional covenant of works with Adam as representative for all his prosterity.

Fourteen. Furthermore, for Dispensationalism, there was no Covenant of Grace with Adam. Whereas for Covenant Theology, God made a Covenant of Grace with Christ and His people including Adam.

 

[Zaatar71]

pt.4;
Fifteenth, for Dispensationalism, Israel was rash to accept the Covenant at Mt. Sinai. You remember we read that Scoffield said, “That was a big mistake. The children of Israel should have said, ‘We don’t want law, we want grace.’” For Covenant Theology, Israel didn’t have a choice as to whether to accept the covenant arrangement at Sinai. It wasn’t an option.

Sixteenth. For Dispensationalism, the New Covenant of Jeremiah 31 is for literal Israel. The New Covenant of Jeremiah 31 was for literal Israel and is not fulfilled in Luke 22:20. For the Covenant Theologian, the New Covenant of Jeremiah 31 is the same as the New Covenant spoken of by the Lord Jesus in Luke 22. And both are for spiritual Israel.

Seventeen. For classic Dispensationalists, God’s program in history is mainly through separate dispensations. And for Covenant Theologians, God’s program in history is mainly through related and progressive covenants. So naturally you would expect Dispensationalism to stress what? Discontinuity in redemptive history, while Covenant Theology stresses continuity, although that is not an absolute for either.

Eighteen. As we have mentioned before, some Dispensationalists have argued that salvation was by works in the Old Testament, whereas Covenant Theology argues that no man has been saved by works since the fall. Salvation is by grace.

Also, nineteenth, many Dispensationalists teach that the nature of Old Testament faith is different from the nature of New Testament faith. The nature of Old Testament and New Testament faith is different. Whereas Covenant Theologians argue that all those who have ever been saved, have been saved by faith in Christ as their sin bearer, though that has been progressively revealed with greater fullness as God unfolded His plan of redemption.

Twentieth. Classic Dispensationalists will argue that the Old Testament sacrifices were not recognized by the Old Testament saints as Gospel types. They were only seen as such in retrospect. Whereas Covenant Theologians will argue that the Old Testament believers believed in the Gospel of the Messiah as sin bearer through the sacrifices their types and prophecies.

Twenty-one. Dispensationalists argue that the Holy Spirit only indwells New Testament believers; He did not indwell Old Testament believers. And He will not indwell believers after the rapture. And of course, the Covenant Theologian argues that there is no such thing as a believer who is not indwelt by the Holy Spirit.

Twenty-second. Dispensationalists teach that Jesus made an offer of the kingdom to literal Israel, but Israel rejected it and so the kingdom was postponed. Covenant Theologians teach that Jesus of course proclaimed the kingdom of heaven, which from the outset was a spiritual kingdom, and though it was rejected by many Jews, it was also accepted by many Jews and Gentiles alike.

Twenty-third. Dispensationalists teach that Old Testament believers are not in Christ. They are not part of the body or bride of Christ. That is the Dispensational view. On the Covenant Theology side, believers in all ages are in Christ.

Twenty-fourth. Dispensationalists teach that the law has been abolished for believers in the New Covenant. Or, should I put it this way, for believers in the church age. And some will go as far as to argue that the Sermon on the Mount is not for Christians. The Sermon on the Mount is for the kingdom age, and so we can only indirectly learn from the Sermon on the Mount. In contrast, the Covenant Theology teaches that the law continues to have three uses in the New Covenant: to restrain sin, to lead to Christ, and to instruct Christians in godliness. Those are the three uses of the law.

Twenty-five. Dispensationalists teach that Old Testament laws are not in effect unless they are repeated in the New Covenant or in the New Testament. And of course, Covenant Theologians teach that the Old Testament moral law remains in effect in the New Covenant, though the civil and ceremonial laws have been abrogated.

Twenty-six. For the Dipsensationalists, the millennium is the kingdom of God. For Covenant Theologians, the kingdom of God is much broader than merely the millennium. The church is its institutional form, and Covenant Theologians are usually amillennial or post millennial.

Twenty-seventh. Dispensationalists believe that Old Testament animal sacrifices will be restored in the millennium, whereas Covenant Theologians believe that the Old Testament sacrifices were fulfilled in Christ and have been abolished forever. And finally, classic Dispensationalists teach that David will reign on the millennial throne in Jerusalem in fulfillment of the Old Testament prophecies. And Covenant Theologians teach that Christ is reigning on the throne and His saints will rule under Him and the new earth. That is a quick outline

 

[JesusFan]

pt.4;
Fifteenth, for Dispensationalism, Israel was rash to accept the Covenant at Mt. Sinai. You remember we read that Scoffield said, “That was a big mistake. The children of Israel should have said, ‘We don’t want law, we want grace.’” For Covenant Theology, Israel didn’t have a choice as to whether to accept the covenant arrangement at Sinai. It wasn’t an option.

Sixteenth. For Dispensationalism, the New Covenant of Jeremiah 31 is for literal Israel. The New Covenant of Jeremiah 31 was for literal Israel and is not fulfilled in Luke 22:20. For the Covenant Theologian, the New Covenant of Jeremiah 31 is the same as the New Covenant spoken of by the Lord Jesus in Luke 22. And both are for spiritual Israel.

Seventeen. For classic Dispensationalists, God’s program in history is mainly through separate dispensations. And for Covenant Theologians, God’s program in history is mainly through related and progressive covenants. So naturally you would expect Dispensationalism to stress what? Discontinuity in redemptive history, while Covenant Theology stresses continuity, although that is not an absolute for either.

Eighteen. As we have mentioned before, some Dispensationalists have argued that salvation was by works in the Old Testament, whereas Covenant Theology argues that no man has been saved by works since the fall. Salvation is by grace.

Also, nineteenth, many Dispensationalists teach that the nature of Old Testament faith is different from the nature of New Testament faith. The nature of Old Testament and New Testament faith is different. Whereas Covenant Theologians argue that all those who have ever been saved, have been saved by faith in Christ as their sin bearer, though that has been progressively revealed with greater fullness as God unfolded His plan of redemption.

Twentieth. Classic Dispensationalists will argue that the Old Testament sacrifices were not recognized by the Old Testament saints as Gospel types. They were only seen as such in retrospect. Whereas Covenant Theologians will argue that the Old Testament believers believed in the Gospel of the Messiah as sin bearer through the sacrifices their types and prophecies.

Twenty-one. Dispensationalists argue that the Holy Spirit only indwells New Testament believers; He did not indwell Old Testament believers. And He will not indwell believers after the rapture. And of course, the Covenant Theologian argues that there is no such thing as a believer who is not indwelt by the Holy Spirit.

Twenty-second. Dispensationalists teach that Jesus made an offer of the kingdom to literal Israel, but Israel rejected it and so the kingdom was postponed. Covenant Theologians teach that Jesus of course proclaimed the kingdom of heaven, which from the outset was a spiritual kingdom, and though it was rejected by many Jews, it was also accepted by many Jews and Gentiles alike.

Twenty-third. Dispensationalists teach that Old Testament believers are not in Christ. They are not part of the body or bride of Christ. That is the Dispensational view. On the Covenant Theology side, believers in all ages are in Christ.

Twenty-fourth. Dispensationalists teach that the law has been abolished for believers in the New Covenant. Or, should I put it this way, for believers in the church age. And some will go as far as to argue that the Sermon on the Mount is not for Christians. The Sermon on the Mount is for the kingdom age, and so we can only indirectly learn from the Sermon on the Mount. In contrast, the Covenant Theology teaches that the law continues to have three uses in the New Covenant: to restrain sin, to lead to Christ, and to instruct Christians in godliness. Those are the three uses of the law.

Twenty-five. Dispensationalists teach that Old Testament laws are not in effect unless they are repeated in the New Covenant or in the New Testament. And of course, Covenant Theologians teach that the Old Testament moral law remains in effect in the New Covenant, though the civil and ceremonial laws have been abrogated.

Twenty-six. For the Dipsensationalists, the millennium is the kingdom of God. For Covenant Theologians, the kingdom of God is much broader than merely the millennium. The church is its institutional form, and Covenant Theologians are usually amillennial or post millennial.

Twenty-seventh. Dispensationalists believe that Old Testament animal sacrifices will be restored in the millennium, whereas Covenant Theologians believe that the Old Testament sacrifices were fulfilled in Christ and have been abolished forever. And finally, classic Dispensationalists teach that David will reign on the millennial throne in Jerusalem in fulfillment of the Old Testament prophecies. And Covenant Theologians teach that Christ is reigning on the throne and His saints will rule under Him and the new earth. That is a quick outline

Actually, would hold that while the Mosaic Covenant was conditional being based upon the Law and observing it, that all salvation of the OT was administered thru the coming new Covenant, as always been God same way to save any lost sinner, by the basis of the Cross of Christ

 

[Eternally Grateful]

Actually, would hold that while the Mosaic Covenant was conditional being based upon the Law and observing it, that all salvation of the OT was administered thru the coming new Covenant, as always been God same way to save any lost sinner, by the basis of the Cross of Christ

its always been of grace through faith.

Abraham was saved this way. so are we

 

[Charlie24]

From Dr .J. Ligon Duncan...found on Monergism.com
First of all, Dispensationalists may be an Arminian or four point Calvinists, but Dispensationalists are almost never five point Calvinists. The point that they drop out, of course, is limited atonement.

Covenant Theologians are, of course Calvinists by definition, of the five point variety. Covenant Theology, if it enforces anything, it enforces the Calvinistic doctrine of Limited Atonement.

If Covenant Theology does anything, it sets in context a full orbed Calvinist doctrine of Particular Redemption. Secondly, Dispensationalists speak in terms of a literal interpretation of the Bible. This is a major rhetorical thing that you hear in discussion with Dispensationalist friends. “We interpret the Bible literally.” Of course, the implication being that you don’t. We interpret the Bible literally, you don’t. You do something else to it. Whereas Covenant Theologians would argue, ‘We interpret the Bible literally, but, we believe that the New Testament interprets the Old Testament.”

We believe that the New Testament is the hermanutical manual for the Old Testament. And Dispensationalists are suspicious of that.
When you say that the New Testament must interpret the Old Testament, Dispensationalists get a little bit edgy, because they feel you are about to spiritualize something that the Old Testament has said for them very clearly. So that is a fundamental difference.

The Covenant Theologian believes the New Testament has the final word as the meaning of that passage, whereas the Dispensationalists tends to want to interpret the Old Testament and then go to the New Testament and attempt to harmonize the particular teaching of the New Testament with their previous interpretation of that Old Testament passage, rather than allowing the New Testament fundamental hermaneutical control.

In a classic example of this, Scoffield himself tells you that the most important passage in the Bible, from a Dispensational perspective is Amos chapter 9. Well, of course, Amos chapter 9 is interpreted in Acts chapter 15, but the interpretation of Amos chapter 9, that is given in Acts chapter 15 is diametrically opposed to the central principle of Dispensationalism. So how does the Dispensationalist deal with that? Well, he gives you his “literal interpretation” of Amos 9 and then simply attempts to harmonize the teaching of Acts 15 with his previous literal interpretation of Amos 9, whereas the Covenant Theologian says no, “James tells you what Amos 9 means in Acts chapter 15, and therefore, James’ interpretation must exercise all hermenutical control even when you are doing your own original exegesis of Amos 9.” Because if James says that is what Amos 9 means, and James is speaking under the inspiration of the Holy Spirit recorded in Acts chapter 15, then that is what Amos 9 means. So you see a fundamentally different approach to Old Testament and New Testament interpretation.

You can discuss all the distinctions between C/T and Dis. as you like, but I can tell you right now all those distinctions come home to roost in the different view of Israel and the Church.