We have completed our survey of Reformed Theology, ending with a brief overview of Covenantalism. I would like to add three footnotes about Reformed Theology.
First, Covenantalism is not the majority position in our day. It was for several hundred years until the mid 1800s when a new idea about how to view the entire Bible emerged. Instead of defining the continuing revelation in the Bible, based on biblical covenants, the divisions were catalogued based on dispensations. One popular iteration of this view includes seven dispensations in which God dealt with people differently. Some who embrace this go so far as to say that people who lived in the Dispensation of Law were saved by keeping the Mosaic Law. Of course, this is false since no one has ever been justified by the works of the law (Romans 3:20, Galatians 2:16). Some, in the very fringe of this way of thinking falsely, postulate that Jews are saved by being Jewish, even without Christ (Galatians 3:28).
The most important aspect of this theological debate centers on the notion that there is a difference between Israel and the Church and in how God relates to each. This not only has strong implications regarding eschatology (last things), but it changes how one reads and interprets the Bible (hermeneutics).
Many of those who follow the dispensational view insist that covenantalists espouse “replacement theology,” as though we believe God has broken His promises to Israel in favor of the New Testament Church. This is not so. Covenantalism is rather a theology of inclusion and completeness, not replacement. I say inclusion and completeness because, not only has it always been God’s plan to save people from every tongue, tribe, and nation (Revelation 7:9-10), but the wall of separation that divides Jew and Gentile has been torn down by Christ, and the two have been made one (Ephesians 2:11-22). Additionally, God has grafted the mostly Gentile Church into Israel (Romans 11:17-2,4).
Two closing thoughts: (1) Though covenantalism may be in the minority, I believe it to be much more biblical. (2) We dare not divide the Body of Christ over this as both views are strongly held by serious Christians. R.C. Sproul and John MacArthur were polar opposites on this issue, yet these two brothers were the best of friends.
Next: Eschatology and Baptism.