Article by Tom Hicks: The Five Points of Calvinism and Covenant Theology (original source here)

In recent years, there has been a recovery of the five points of Calvinism among many evangelicals, but there has not been a concomitant revival of the covenant theology of seventeenth century Puritanism as the rich soil in which Calvinistic soteriology grows. This post will not attempt to thoroughly defend every doctrine mentioned, but to show the connection between Calvinism and the theological covenants of covenant theology. The Synod of Dordt listed the five points of Calvinism, not in their contemporary order of “TULIP,” but in the order of “ULTIP,” which is the order I’ll be using here.

1. Unconditional Election. The eternal decree of unconditional election is the foundation of covenant theology and the doctrine of salvation. God chooses to save sinners not because of any foreseen goodness or conditions in them, but merely because of His good pleasure to redeem a people for Himself to bring Him glory. Speaking of unconditional divine election, Paul writes, “So then it depends not on human will or exertion but on God, who has mercy” (Romans 9:16). There are no conditions in God’s choosing individuals for salvation. God’s choice is based entirely upon His sovereign will: “He has mercy on whomever He wills and He hardens whomever He wills” (Romans 9:18).

2. Limited Atonement. Limited atonement might be better termed “particular redemption” or “definite atonement.” It means that Christ’s death is absolutely effective to save, purchasing every life blessing for His chosen people, including new birth, faith, repentance, justification, adoption, as well as an enduring holy life (Rom 8:31-39). Hebrews 9:12 tells us that Christ accomplished salvation for His people, “by means of His own blood, thus securing eternal redemption.” Notice Christ’s blood “secures” redemption. It doesn’t just make redemption possible, but actually secures redemption. His blood secures “eternal” redemption, not temporary redemption. And it secures “redemption.” That is, the blood of Christ actually redeems and doesn’t merely make a provision for redemption. Since only a limited number of people are redeemed, we must conclude that Christ died only to save His chosen people. And this is in fact what the Scriptures teach. Matthew 1:21 says, “He will save His people from their sins.” In John 10:15, Jesus says, “I lay down my life for the sheep.” In John 17:9, Jesus says, “I am not praying for the world, but for those whom you have given me.” Christ’s priestly work of atonement and prayer is limited to the elect alone.

So, what does this have to do with covenant theology? Covenant theology views “limited atonement” as rooted in the eternal “covenant of redemption” between the Father and the Son about the redemption of the elect. In this eternal covenant (an aspect of the eternal decree), the Father appointed the Son to enter into this world, to fulfill the law of God, to die for His chosen people, and to rise from the dead. The Son agreed to accomplish the Father’s will (John 17:4). A covenant is “an agreement between two or more persons;” therefore, it is proper to view this agreement between the Father and the Son covenantally. Based on this eternal covenant, or agreement, between the Father and the Son, the Son came into the world, kept the law of God and accomplished the redemption of the elect in time (2 Timothy 1:9-10). The whole of Isaiah 53 is about Christ’s temporal obedience to this eternal covenant of redemption, and Isaiah 54:10 explicitly calls it the “covenant of peace.” Continue reading →