Journal: Journal of Ministry and Theology
Volume: JMAT 03:2 (Fall 1999)
Article: Covenantism and Dispensationalism
Author: Robert P. Lightner

JMAT 3:2 (Fall 99) p. 62

Covenantism and Dispensationalism

Robert Lightner

Professor Emeritus
Dallas Theological Seminary, Dallas, Texas

Within evangelicalism the Bible is understood from the perspective of two very different systems of theology. These two systems are covenantism and dispensationalism, or, to put it another way, covenant theology and dispensational theology. Each of these systems believes that Scripture presents a philosophy of history and that its system is in harmony with that philosophy.

First, it must be asked, “Does the Bible, in fact, present a philosophy of history”? Renald Showers answers in the affirmative.

The Bible deals with the issue of meaning. It offers a systematic interpretation of history. It covers the entire scope of history from beginning to end, including the what and why of the future. It presents a unifying principle which ties together and makes sense of the whole gamut of events, distinctions, and successions. The Bible demonstrates that history has an ultimate goal or purpose. Because the Bible does these things, it can be said that the Scriptures present a philosophy of history. However, since the Bible is God’s written revelation to man, it is God’s philosophy of history. This means that it presents the ultimate, authoritative philosophy of history.1

Second, which of the two evangelical systems of theology more accurately squares with the Bible’s teaching—with its philosophy of history? The main purpose of this article is to address and answer the query. We need, however, an analysis of both systems before we can answer this vital question.

JMAT 3:2 (Fall 99) p. 63

Covenantism

Definition And Description

Covenant theology “represents the whole of Scripture as being covered by covenants: 1) the covenant of works and 2) the covenant of grace.”2 Covenant theology also holds to the covenant of redemption, which covenant is not stressed much by covenantism but is, in fact, basic to the covenant of grace. The chronological order of these theological covenants is as follows.

First was the covenant of redemption, an agreement made in eternity past between the Father and the Son. The Father, we are told, devised the plan of redemption in which the Son would die as a Substitute for those given to Him by the Father. Presumably, the Spirit agreed to implement the plan of redemption designed by the Father and secured by the Son.

Second, the covenant of works was made in time between God and Adam whom He had made the representa...