I. Video. A Brief History Of DTS.
II. Article References.
Charles C. Ryrie, Th. D., Ph. D., D. Litt. Merrill F. Unger, Th. D., Ph. D. John F. Walvoord, Th. D., D. Litt. Harold W. Hoehner, Th. D., Ph. D. Stanley D. Toussaint, Th. D. Edward E. Hindson Th. D., Ph. D. Robert L. Thomas, Th. D. Lewis Sperry Chafer, Th. D., D. Litt. J. Dwight Pentecost, Th. D. Robert P. Lightner, Th. D.
III. Introduction.
A. We will now consider Biblical covenants. As with any study, context must be the key factor in determining which covenants relate to the Kingdom of God, and God’s plan for His chosen people, “Israel” (Deu 14:2), as well as in any other area of Scriptural study. It has been said that a text that is not within its proper context is nothing more than a pretext. This following definition of “Context” comes from the Merriam-Webster Dictionary.
1 : the parts of a discourse that surround a word or passage and can throw light on its meaning 2 : the interrelated conditions in which something exists or occurs : environment, setting the historical context of the war contextless ˈkän-ˌtekst-ləs adjective contextual kän-ˈteks-chə-wəl kən- -chəl -chü-əl adjective contextually adverb Did you know?
B. All of God’s Word is for us, but not all of God’s Word is about us.
1 .Consider Scripture. 2 Timothy 3:16. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness.
2. Consider context in Scripture.
a. Matthew 27:5, “Judas “threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself.
b. Deuteronomy 12:30, “that I may do likewise.”
c. Leviticus 1:4-6, 4 And he shall lay his hand on the head of the burnt offering, so that it may be accepted for him to make atonement on his behalf. 5 Then he shall slaughter the bull before the LORD; the priests shall offer up the blood and sprinkle the blood around on the altar that is at the doorway of the tent of meeting. 6 He shall then skin the burnt offering and cut it into its pieces. 7 And the priest shall put fire on the altar and arrange wood on the fire.
IV. Article Narrative. Introduction To Biblical Covenants.
A. The covenants contained in the Scriptures are of primary importance to the interpreter of the Word and to the student of Eschatology. God’s eschatological program is determined and prescribed by these covenants and one’s eschatological system is determined and limited by the interpretation of them. These covenants must be studied diligently as the basis of Biblical Eschatology.
B. It must be observed at the very outset of this study that the Biblical covenants are quite different from the theological covenants posited by the Covenant theologian, who sees the ages of history as the development of a covenant made between God and sinners, by which God would save, through the value of the death of Christ, all who come to Him by faith. The covenants of the Covenant theologian may be summarized as follows:
1. The Covenant of Redemption (Tit 1:2; Heb. 13:20) into which, it is usually thought by theologians, the Persons of the Godhead entered before all time and in which each assumed that part in the great plan of redemption which is their present portion as disclosed in the Word of God. In this covenant the Father gives the Son, the Son offers Himself without spot to the Father as an efficacious sacrifice, and the Spirit administers and empowers unto the execution of this covenant in all its parts. This covenant rests upon but slight revelation. It is rather sustained largely by the fact that it seems both reasonable and inevitable.
2. The Covenant of Works, which is the theologian’s designation for those
blessings God has offered men and conditioned on human merit.
a. Before the fall, Adam was related to God by a covenant of works.
b. Until he is saved, man is under an inherent obligation to be in character like his Creator and to do His will.
3. The Covenant of Grace, which is the term used by theologians to indicate all
aspects of divine grace toward man in all ages. The exercise of divine grace is
rendered righteously possible by the satisfaction to divine judgments which is
provided in the death of Christ.
4. While there is much in the position of the Covenant theologian that is in agreement with Scripture, Covenant theology is woefully inadequate to explain the Scriptures eschatologically, for it ignores the great field of the Biblical covenants which determine the whole eschatological program.
5. The theological terms, Covenant of Works and Covenant of Grace, do not occur in the Sacred Text. If they are to be sustained it must be wholly apart from Biblical authority. Upon this human invention of two covenants, Reformed Theology has largely been constructed. It sees the empirical truth that God can forgive sinners only by the freedom which is secured by the sacrifice of His Son— anticipated in the old order and realized in the new—but that theology utterly fails to discern the purposes of the ages; the varying relationships to God of the Jews, the Gentiles, and the Church, with the distinctive consistent human obligations which arise directly and unavoidably from the nature of each specific relationship to God. A theology which penetrates no further into Scripture than to discover that in all ages God is immutable in His grace toward penitent sinners, and constructs the idea of a universal church, continuing through the ages, on the one truth of immutable grace, is not only disregarding vast spheres of revelation but is reaping the unavoidable confusion and misdirection which part-truth engenders.
C. This study, then, is not occupied with the covenants contained in Reformed theology, but rather with the determinative covenants set forth in Scripture.
1. The Scriptural use of the word covenant. If one consults a concordance it will be seen that the word covenant is one which occurs with frequency in both the Old and New Testaments. It is used of relationships between God and man, man and man, nation and nation. It is used in things temporal and things eternal. There are references to minor and temporal covenants in Scripture. Covenants are made by individuals with other individuals (Gen. 21:32; 1 Sam. 18:3). Covenants may be made between an individual and a group of individuals (Gen. 26:28; 1 Sam. 11:1-2). Covenants may be made by one nation with another nation (Ex. 23:32; 34:12, 15; Hos. 12:1). There were covenants in the social realm (Prov. 2:17; Mal. 2:14). Certain natural laws were viewed as covenants (Jer. 33:20, 25). With the exception of these last, which were established by God, all of the uses above govern the relationships made between men.
2. The Scriptures also contain references to five major covenants, all of which were made by God with men. The four unconditional covenants, with the formula “I WILL,” are found in (1) Genesis 12:1-3, where the formula is found, either expressed or understood, seven times; (2) Deuteronomy 30:1-10, where it is found, either expressed or understood, twelve times; (3) II Samuel 7:10-16, where it is found seven times; and (4) Jeremiah 31:31-40, where it is found seven times. The conditional covenant, with the formula “IF YE WILL,” is found (5) besides in Exodus 19:5 ff., also in Deuteronomy 28:1-68; verses 1-14, “If thou shalt hearken diligently…blessings”; verses 15-68, “If thou wilt not hearken…cursing.”
3. It will be quite obvious that eschatological studies are not concerned with the minor covenants made by man with man, nor with the Mosaic covenant made by God with man, inasmuch as all these are temporary and non-determinative in respect to future things, but only with the four eternal covenants given by God, by which He has obligated Himself in relation to the prophetic program.
V. Article Considerations.
A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain
B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references in this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor.
C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary. I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.
D. About Dallas Theological Seminary (DTS).
1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary
2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/
Eternity 