Dr. Reluctant.

Part Seven I ended the last post talking about how CT reduces the nation of Israel down to Jesus Christ and then interprets the Church in Him to be the “True Israel.” There is more to say about that, but first I think a little more orientation is required. I want to begin this installment with a definition of Covenant Theology from one of its major contemporary practitioners, Ligon Duncan: “Covenant theology is an approach to biblical interpretation that appreciates …

Part Six The Covenant of Grace (2) It is almost impossible to overstate the importance of “the covenant of grace” to Reformed theology. When one reads of “the covenant” in the writings of CT’s the implication is that it is the covenant of grace. When it comes to CT’s comprehending the Bible as a “redemptive-historical” book, the thing that is powering this is the covenant of grace. Hence, “The covenant of grace tells us that the whole Bible is about …

Part Five Some of this post reuses material from a previous article. The Covenant of Grace (1) Covenant theology depends for its credibility upon theological covenants with virtually no exegetical proof.  This is especially the case with the “Covenant of Grace.”  “[N]ot only do covenant theologians speak of the one people of God in both Testaments, they also affirm that the church existed in the Old Testament.  One key linchpin for seeing continuity between the covenants revolves around the centrality …

Part Four The Covenant of Works (2) According to covenant theologians the Covenant of Works was what Adam and Eve were under in the Garden of Eden. As it was a covenant of “works” this means that they were under obligation to maintain “perfect obedience” (Witsius, The Economy of the Covenants Between God and Man, I. 158; cf. Robertson, The Christ of the Covenants, 85). For the CT this is necessary because it is to be paralleled by Christ’s perfect …

Part Three In the first volume of his impressive work The Whole Counsel of God, CT Richard Gamble identifies four covenant types in Scripture. I have no qualm with the first three, but Gamble’s fourth variety of covenant is “one among the three persons of the Godhead.” (I.284). He sees a “hint” of this in the words “Let us make man in our image” in Genesis 1:26, but points to a “clearer example” in Genesis 8:21-22. In this instance “God …

Part Two In my introductory comments on Covenant Theology I have called attention to what I call its storytelling, its strongly deductive nature, and its adamant belief that the NT, understood especially as the fulcrum of the cross and resurrection, drives the approach. But drives it where? I might answer that question in a few different ways depending whether I choose to emphasize eschatology or soteriology, but in terms of the latter it means “redemptive history.” Redemptive history, or “the …

Part One I am still writing some introductory remarks about Covenant Theology. I still think that we need to say something more about how to orient oneself to CT thinking. If I just move to outline the three basic covenants of CT I will obscure an important truth that should be out in the open right at the start. That important truth is this: Covenant theologians do not begin their thinking with the OT. They do not start at Genesis …