Covenant Theology

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6. By assuming, without sufficient warrant, that the New Testament must be used to [re]interpret the Old Testament, CT in practice denies to the OT its own perspicuity, its own integrity as inspired revelation, and creates a “canon within a canon.” To paraphrase George Orwell, in CT “all Scripture is inspired, but some Scripture [the NT] is more inspired than others [the OT]”.

The actual covenants of God which are recorded in the Old Testament dictate, or ought to dictate, the course of the prophetic narrative. This covenant story raises definite expectations which build to a crescendo by the close of the OT canon. The momentum that has been built up requires us to look very carefully at the NT for signs of continuation of covenant themes. This is something we get, especially in the Synoptic Gospels.

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Looking Deeper into the Problems with Covenant Theology (4)

4. CT deals with everything it meets in the pages of Scripture using these false covenants.

From my point of view as a non-covenant theologian it is bad enough that the three theological covenants of Covenant Theology share scarcely a scrap of textual warrant between them. What is worse, though, is how much these made-up covenants dictate the rest of what the Bible can and cannot be allowed to teach, particularly when it comes to biblical prophecy. Here are the two main areas where I believe the impact of false covenants ) are most felt:

The Definition of “Covenant”

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Looking Deeper into the Problems with Covenant Theology (3)

3. CT relies upon covenants found nowhere in Holy Writ.

If I were to challenge you to locate the covenants with Noah, Abraham, Phinehas, Moses, and David it would not take you very long. But what if I issued a challenge to find the covenants of redemption, works, or grace? And what if I told you that you could not run to any passage where the covenants to do with Noah, Abraham, Phinehas, Moses, and David were in view? How would you fair?

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Looking Deeper into the Problems with Covenant Theology (3)

2. CT starts its reading of the Bible in the wrong place.

In Part Two of this series I said that for CT’s having the NT to interpret the OT is like the introduction of color televisions to replace the old black and white screens. Whereas for people like myself it is better compared to a deconstructionist interpretation of a classic novel which all but ignores what the novel says and its way of saying it.

Some may think that the second comparison is unfair. I do not want to be unfair so I shall need to elaborate a bit. I have pinpointed the way CT’s view the Bible Story as a history of redemption. That is what it is all about. Certainly, redemption is a very important part of what the Bible is about, but it is not the whole story. There is, for example, a major theme that transcends the problem of human sin and that is the “cosmic drama” being played out between God and Satan, and between God’s plans and Satan’s plans. Not that this is an equal conflict. If God was not upholding Satan and his demons in existence from moment to moment they would cease to exist (Heb. 1:3). And of course, that would also be true of every other being or thing in creation. But this conflict does not of itself have anything to do with redemption. Satan and his host are not to be redeemed. They are to be judged.

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Looking Deeper into the Problems with Covenant Theology (2)

1. CT is a mainly deductive approach to reading the Bible.

I started out in this series by making this point and I believe it has been established. When one reflects on the main assumptions of Covenant Theology it becomes clear that the entire edifice is constructed, not upon what the Bible really says, but upon pious but still autonomous inferences. These inferences are deductive in character, and provide the cast into which the mind of CT approaches the text of the Bible. As already documented, Vos called this “the consciousness of the covenant” and what Packer called “a hermeneutic.” To quote Packer again:

The story that forms [the] backbone of the Bible has to do with man’s covenant relationship with God first ruined and then restored. (Introduction: Covenant Theology in Herman Witsius, The Economy of the Covenants Between God and Man I. vii)

Packer then goes on to claim that the covenant “story” includes the covenants of works and grace (although he doesn’t use the latter term). He further states that,

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Looking Deeper into the Problems with Covenant Theology (1)

We have arrived now at the point where I can turn my attention to a full-on critique of Covenant Theology. In doing so I want to remind my reader of what I wrote in Part Twelve of this series, where I recorded my very real appreciation for CT even as a dissenter from its tenets. But we are in a position now to record that dissent more plainly and categorically.

Before beginning, however, I will provide Vos’s summary quotation.:

…the leading principle of the covenant…is nothing but the open eye and the clear vision of the Reformed believer for the glorious plan of the grace of God, which arouses in him a consciousness of the covenant and keeps it alive, and which causes him to be so familiar with this scriptural idea and makes this train of thought so natural to him. How else could he receive and reflect the glory of his God, if he were not able to stand in the circle of light, where the beams penetrate to him from all sides? To stand in that circle means to be a party in the covenant, to live out of a consciousness of the covenant and to drink out of the fullness of the covenant. (Geerhardus Vos, “The Doctrine of the Covenant in Reformed Theology”, in Redemptive History and Biblical Interpretation, 256)

Read the series. This and the previous installment use material from my article “The Eschatology of Covenant Theology,” originally published in the Journal of Dispensational Theology, 10:30 (Sep 2006).

The Eschatology of Covenant Theology (2)

The millennial options available to those who filter their Bible interpretation through the Covenant of Grace are, Amillennialism; Postmillennialism; and, what is sometimes referred to as Covenant (or Historic) Premillennialism. These options will now be reviewed below.

Read the series. This and the next installment use material from my article “The Eschatology of Covenant Theology,” originally published in the Journal of Dispensational Theology, 10:30 (Sep 2006).

The Eschatology of Covenant Theology (1)

As well as encompassing the explicit scriptural covenants like the Abrahamic, Mosaic, Davidic, and New Covenants, due to its extensive character, the “Covenant of Grace” basically flattens out these more easily identifiable covenants and merges them into one. This can be seen in the following excerpt, which is one of the more blatant examples of using the Covenant of Grace as an interpretive “cookie-cutter” upon the explicit covenants:

This one plan was hinted at even as Adam and Eve were driven from the Garden of Eden (Gen. 3:15), and when God covered them with the skins of animals, requiring the shedding of blood to be an adequate coverage (Gen. 3:21), thereby giving a type of Calvary where the blood of Christ was poured out in order to institute the new covenant and make adequate coverage for our sins. However, from man’s perspective, that plan has been unfolded in sections as he was able to grasp it, and these integral parts of God’s eternal whole have been referred to (by accommodation) as the covenant with Abraham, the Mosaic Covenant, the New Covenant (Jer. 31:31), and so forth. (William E. Cox, Biblical Studies in Final Things, 4–5. Emphasis added).