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What Is the Difference Between
Dispensationalism and Reformed, or Covenant Theology?
A simple definition of Reformed Theology: That branch of Christianity led by men like John Calvin, William Farel, Theodore Beza, and John Knox, who sought to correct the aberrant teachings of Roman Catholicism. Specifically, these included teaching in regard to (1) the Authority of Scripture, as opposed to the dogmas of the Roman Catholic Church and its "Magisterium"; (2) the necessity of faith in salvation, as opposed to earning one's salvation by performing good works, including the work of baptism; (3) the efficacy of God's grace in salvation, as opposed to the teaching of the necessity of human effort; (4) the exclusivity of Christ as the sole mediator as opposed to the supposed necessity of human priests and Mary as human mediators; (5) the importance of glorifying God as the overriding goal in life, as opposed to placating church leaders or keeping a set of rules. These five distinctives of Reformed Theology are often listed in Latin: (1) Sola Scriptura, "Scripture alone." (2 Tim. 3:16-17) (2) Sola fide, "Faith alone." (Gen. 15:5-6; John 3:16; Rom. 4:3; Gal. 3:6; James 2:23) (3) Sola gratia, "Grace alone." (Acts 16:30-31; Eph. 2:8-10) (4) Solo Christo. "Christ alone." (1 Tim. 2:5) (5) Soli Deo gloria. "For the Glory of God alone." (1 Cor. 10:31 Reformed Theology teaches the following with regard to salvation. These five tenets are commonly represented by the Acrostic TULIP.
T. Total Depravity. Total depravity does not mean that all men are as evil as they could be or that all men are equally bad. It means rather that, because of imputed sin, inherited sin, and acts of personal sin, every man is so disastrously damaged in body, soul, and spirit that he has absolutely nothing within himself that commends himself to God. This is a true doctrine. U. Unconditional Election. The truth taught in Scripture that God has, from eternity past, graciously chosen certain human beings as His own without respect to their merit or any works that they have done (Eph. 2:8-10). God chooses these individuals for His own good pleasure and to the praise of the glory of His grace (Eph. 1:4, 5, 6). His choice of some to salvation and eternal life and participation in His eternal kingdom is completely without regard to any merit, perceived or otherwise, on their part. This is a true doctrine. L. Limited Atonement. The view of Reformed Theology that Christ died only for the Elect. This is an untrue doctrine. Clearly, Christ died for the sins of all mankind (John 1:29; 3:16-17; 1 Tim. 2:6; 1 John 2:2; 2 Peter 2:1). I. Irresistible Grace. The belief espoused by Calvinism that God's gracious choosing and calling of some fallen sinners to Himself is irresistible. By that is meant that the sinner whom God chose in eternity past will inevitably respond affirmatively to God's calling and the wooing of the Holy Spirit. God through His predetermined will and efforts secures a positive response of faith in the person whom He has chosen. This is a true doctrine. P. Perseverance of the Saints. The doctrine taught by Calvinism that true believers, despite some forays into sin and even carnality (fleshliness) (1 Cor. 3:1-3), will inevitably, through the predetermined plan of God, ultimately persevere in their walk with God. Put another way, genuine believers cannot and will not lose their salvation, but will persevere in their walk with God. Perhaps one of the strongest passages that teaches the Perseverance of the Saints is to be found in Romans 8:29-30. (1) There are a group of people that God foreknew as His own from eternity past (Rom. 8:29). (2) This same group of people God predestined to become conformed to the image of His Son (Rom. 8:29). (3) This same group of people God called to Himself (Rom. 8:30). (4) This same group of people God justified, or declared righteous (Rom. 8:30). (5) This same group of people God glorified (Rom. 8:30). Obviously the glorification will not occur until the resurrection, but from God's perspective all of these events that occur before time and in time in actual experience, are equally certain. This is a true doctrine. Covenant Theology
Covenant
Theology is a subset of Reformed Theology. It deals with the
Interpretational framework and presuppositions of Reformed Theology.
Covenant Theology places its faith in three "theological" covenants
that, infortunately for them, are never explicitly named in Scripture.
Covenant of Redemption. The Covenant of Redemption (CR) logically precedes the other two covenants. "The CR is a covenant made among the three Persons of the Trinity to elect, atone for, and save a select group of individuals unto salvation and eternal life." I do not question the accuracy of the plan of salvation specified in the CR, but I deny that there is such a thing as a "Covenant of Redemption." To say there is is to say more than the Scriptures say. The Scriptures never teach that the three persons of the Trinity entered into any such binding agreement. Covenant of Works. Covenant Theology (CT) presumes the existence of a covenant of works based upon the language of Genesis 2:16-17. According to them, if Adam and his descendants were to obey God, God would reward them with eternal life. "Life is the reward for obedience, and death is the punishment for disobedience." This," says CT, "is covenant language." But alas, no "Covenant of Works" is ever clearly stated in Scripture. I agree that God promised blessings and long life for obedience, and He promised cursings and catastrophe for disobedience (Deut 27:1-28:68). But God never promised Adam a reward of eternal life if he obeyed. He simply put a test in Adam's pathway and warned him that if he disobeyed, he would die. He already was alive in every sense of the word. But when Adam sinned, he instantly suffered Spiritual Death. Moreover the proces of Physical Death instantly began to work in his body and in the world and universe. In the end, it would take Adam 930 years to die completely in a physical sense. But death was inevitable. So an imagined CW cannot really be supported by Scripture. It is far more accurate to say that salvation has always been by grace apart from works. I am not saying that works are unimportant. I am saying that works are the result of salvation by grace, not the means of salvation by grace. God's salvatory dealing with Abraham is simple, yet profound. God told Abraham he would have as many descendants as the stars of the heavens. Abraham believed God, and God credited it to him for righteousness (Gen. 15:1-6; Rom. 4:3; Gal. 3:6; James 2:23). That has always been the way of salvation. The content of the faith may change from era to era, but not the coin of faith. The Covenant of Grace (CG) is the third covenant that God implemented, according to Covenant Theology. God did so when Adam failed to keep the Covenant of Works (CW). "In the CG, God freely offers to sinners (those who fail to live up to the CW) eternal life and salvation through faith in Jesus Christ. We see the provision for the CG right after the fall when God prophesies the seed of the woman in Genesis 3:15." CT holds that the unconditional covenants are all outworkings of this presumed CG. But wouldn't we do better simply to take the Biblical Covenants that are mentioned as they are, and not attempt to force them into a pre-conceived arrangement that has no basis in the facts of the language of Scripture? A phantom covenant is still a phantom covenant, no matter how fiercely one tries to explain its existence. The CG is flawed in that it maintains all believers throughout all ages are saved "through faith in Jesus Christ." I maintain the facts speak otherwise. Abraham, as we have already stated, was saved because he believed God was going to give him as many descendants as the stars of heaven (Gen. 15:1-6). That doesn't sound much like believing in Christ. There
is a better way of looking at all
of history. Instead of interpreting Biblical history through
phantom covenants never once stated in Scripture, Dispensationalists
base their understanding on the Biblical Covenants that are stated
in Scripture. And to describe their interpretive system that expounds
these Biblical Covenants, Dispensationalists use a term that the Bible also employs.
The Greek word is oikonomía (3622).
The KJV translated it "dispensation," and three times, "stewardship." The NASB translates it "management" in Luke 16:2, 3, 4; "stewardship" in 1 Cor. 9:17 and Eph. 3:2 and Col. 1:25; and "administration" in Eph. 1:10; 3:9; 1 Tim. 1:4. An oikonomia, in broad terms, is God's arrangement for working with different peoples in different ways at different times. By focusing on the word oikonomia, we can understand that God works in a variety of ways with different groups of people at different times in history. What are the Biblical Covenants on which Dispensationalism is based? These are the main ones: The Abrahamic Covenant. Dispensational view: God’s eternal, legal commitment to Abraham to bless him and to bless the nations of the world through his seed in their land
(Gen. 12:1-3). This covenant God renewed with Abraham several times
(Gen. 13:14-17; 15:1-21; 17:1-8, 15-22; 22:1-18). And he renewed it
with Abraham's son, Isaac (Gen. 22:1-5), and with Isaac's son, Jacob
(Gen. 28:1-22; 31:3; 32:24-32; 35:1-4, 9-12).
Reformed view: Because of the nation of Israel's unfaithfulness to God, the covenants God made with Abraham, Isaac, and Jacob have been abrogated in any literal sense. Since Abraham is the father of all who believe (Rom. 4:11), we believing Gentiles as part of the Church partake of the promises to Abraham. The Church has replaced Israel. Dispensational rebuttal: The covenants God made with Abraham, Isaac, and Jacob were unconditional and eternal. The Reformed view is both unbiblical and untenable. Huge portions of Scripture in the Old Testament are meaningless if what they believe is true, and God cannot be trusted. The Davidic Covenant. Dispensational View:
Through Nathan the Prophet, God promised to David that, though David
was to be commended in wanting to build God a house in which to live,
David was not to build it. A seed of David would build God a house
after David's death (2 Sam. 7:12-13). God would maintain a Father / Son
relationship with David's seed (2 Sam. 7:14). Moreover God would build
David a house (i.e. a Family Line) (2 Sam. 7:11). David's house (family
line) and his kingdom would endure before God forever. David's throne
would be established forever.
Jesus Christ, of course, is the ultimate fulfillment of God's promises. Solomon, David's son would build God a house (a temple) (2 Sam. 7:13). Moreover, David's greater son, Jesus, would build an even greater temple (Ezek. 40:1-46:24). Jesus Christ will, when He returns in power and glory, sit on the throne of David on Mount Zion, Jerusalem, Israel, and He will rule over not only Israel, but over the entire earth (Isa. 2:1-4; 9:6-7; 11:1-16; Zech. 14:9; Psa. 2:4-9; 110:1-7; Luke 1:26-33; Rev. 19:11-21; Rev. 20:1-6). Reformed View: Jesus Christ is the Son of David predicted in the Old Testament. He will reign over all humanity in the one people of God, the Church, composed of both Jew and Gentile. Dispensational Rebuttal: While Jesus is certainly the Head of the Church in this present age, Reformed Theology's stance emasculates Jesus' role as King of Israel. That is the main point of His being Son of David and sitting on the Throne of David. Jesus is not presently sitting on the throne of David in heaven, for David's throne never was in heaven, but on the earth, in Jerusalem. When He returns to this earth, Jesus will be King of Israel forever. The New Covenant. Dispensational View:
God made the New Covenant with Israel, that is, with the House of
Israel and the House of Judah (Jer. 31:31). It would differ from the
Mosaic Covenant, which God made with Israel when He had brought them
out of bondage in the land of Egypt. That Law could only punish for
disobedience, and had no power whatever to change the hearts of people
and make them want to obey. The genius of the New Covenant, which God
will make with the house of Israel after those days (Jer. 31:33), is
that He will write His law on their hearts. He will be their God and
they will be His people. They will not need to teach one another to
"Know the Lord," for they will all know Him, from the least of them to
the greatest." And He will forgive their sin and no longer remember
their iniquity (Jer. 31:34).
Moreover, if the sun, moon, and stars fail to shine, then the seed of Israel will cease from being a nation before Him forever (Jer. 31:35-36)! If the heavens above can be measured, or the foundations of the earth searched out below, then God will cast off the seed of Israel for all that they have done (Jer. 31:37)! God in His graciousness, in the New Testament, also extends the heart-changing features of the New Covenant to Gentiles (Heb. 9:11-28; 12:22-24). Reformed View: Though Reformed commentators acknowledge that God, in the era of Jeremiah, made the New Covenant with Israel, He has now set aside Israel. Israel has been replaced by the Church and the emphasis of God is on the benefits of the New Covenant for Gentiles. Dispensational Rebuttal: God has not permanently set aside the Nation of Israel. Instead God judged Israel to allow us Gentiles to have the opportunity for salvation (Rom. 11:1-11). God wants to make Israel jealous so they turn back to Him (Rom. 11:11). God will again raise up the Jewish people in obedience to Himself after the fullness of the Gentiles has come about (Rom. 11:25). Then all Israel will be saved (Rom. 11:26). A Deliverer (Jesus) will come from Zion and remove ungodliness from Jacob. This is God's (New) Covenant with Israel when He takes away their sins (Rom. 11:26-27). The time of Israel's repentance and glory is coming! It will take place during the Millennium (Isa. 60:1-22). An additional comment about Covenant Theology: CT theology objects to others' accusing their proponents of believing in "Replacement Theology." In his words, the writer of this article states the following: Unlike Dispensationalism, Covenant Theology does not see a sharp distinction between Israel and the Church. Israel constituted the people of the God in the OT, and the Church (which is made up of Jew and Gentile) constitutes the people of God in the NT; both just make up one people of God (Ephesians 2:11-20). The Church doesn’t replace Israel; the Church is Israel and Israel is the Church (Galatians 6:16). All people who exercise the same faith as Abraham are part of the covenant people of God (Galatians 3:25-29). For me that is a major problem preventing my subscribing to CT. The writer's statement simply does not square with the facts of Scripture. If we go to the very end of time as we know it, there will be at least three distinct peoples of God inhabiting New Jerusalem and New Earth. In the first place, the eternal capital city is not known as New York or New Delhi. It will be known eternally as New Jerusalem (Rev. 21:2, 10). You can't get more Israeli than that! Moreover, there will be twelve gates granting access to this gargantuan city. Each gate will bear the name of one of the twelve tribes of Israel (Rev. 21:12). This city is the capital city of redeemed Israel of all ages. We also know that New Jerusalem will be the eternal home of the Church, the Bride of Christ (Rev. 19:7-9). This can be substantiated by the fact that the twelve foundations of the city are each inscribed with the name of one of the twelve Apostles of the Lamb (Rev. 21:14). There will be great numbers of Gentiles (nations) living upon New Earth who will have 24-hour a day access to the eternal city. These "nations" will be comprised of redeemed individuals who are neither part of Israel, nor part of the Church (Rev. 21:24, 26; 22:2). A consistently literal interpretation of Scripture, one that notes the details of Scripture, yields the result of three eternal peoples of God, each distinct from one another. The conclusions of Covenant Theology, while impressive to those who hold it, do not sway those who consistently take the Bible literally.
First Posted May 25, 2025
Updated May 26, 2025 |
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