(Read Part 1.)
If we turn to Covenant theology’s own explanations of their system we find a curious dualism of frankness and subterfuge. I do not use “frankness” in the ethical sense, just in the sense that there is sometimes a willingness to face the text and deal with what it actually says.
Likewise, by “subterfuge” I am not saying there is an unethical motive in these men, but that they almost instinctively avoid the clear implications of passages which undermine their teaching. Robertson, for example, when dealing with the inauguration of the Abrahamic covenant, carefully picks his way through Genesis 15 (and 12:1) without mentioning God’s land-promise (The Christ of the Covenants, ch. 8). He first constructs his thesis with the help of certain NT texts, and then deals with the land issue once he has a typological framework to put it in.