The Eschatology of Covenant Theology -- By: Paul Martin Henebury

Journal: Journal of Dispensational Theology
Volume: JODT 10:30 (Sep 2006)
Article: The Eschatology of Covenant Theology
Author: Paul Martin Henebury


The Eschatology of Covenant Theology

Paul Martin Henebury

Former Editor, The Conservative Theological Journal

Introduction

The aim of this paper is to give a survey of the eschatologies generated from within the school of Reformed Covenant Theology. Particular attention will be paid to the so-called “Covenant of Grace” as it functions as the main hermeneutical lens through which covenant thinkers interpret their Bibles.

The Idea of the Covenant in Reformed Covenant Theology.

Covenant Theology was outlined by some of the Reformers (e.g. Bullinger, Calvin, and, especially, Olevianus), but it received full systematization in England in the 17th Century in the Westminster Confession, in the writings of Robert Rollock, William Ames, and John Ball, and in Holland under Johannes Coccieus and Herman Witsius. It is an attempt to find a unifying principle between the Old and New Testaments. And, inasmuch as it is perceived to have succeeded, it gains a great authority in the minds of its adherents.1 Covenant theologians find two (sometimes three) Covenants which, they believe, govern all of God’s dealings with men. The first of these (in logical order) is the “Covenant of Redemption” - the agreement reached in eternity between the first two Persons of the Trinity to provide salvation for sinners. This covenant is the optional third in the system.2 The second is the so-called “Covenant of Works” which teaches that God entered into covenanted relations with Adam in the Garden of Eden. The third (and the most important to the system) is the “Covenant of Grace”. This is basically the covenant which God made with fallen man after Adam’s sin. Palmer Robertson defines it as “the relationship of God to his people subsequent to man’s fall into sin. Since man

became incapable of works suitable for meriting salvation, this period has been understood as being controlled primarily by the grace of God.”3 It dictates all of God’s dealings with men - the elect (directly), and the non-elect (indirectly)4 alike. In a classic article, DTS Professor C. Fred Lincoln wrote:

This covenant, it is declared, governs, qualifies, and limits all of God’s dealings with mankind from the Fall to the end of time. Their conception of the dispensations is that they are merely different “modes of administering” the Covenant of Grace. Therefore, in spite of the multitude of texts which place the “old covenant” of the law of Moses...

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