Systematic Theology, by Louis Berkhof - New Leaven

double aspect; and it is clear also that the decalogue, though placing the demands of the
law clearly in the foreground, is made subservient to the covenant of grace.
C. THE NEW TESTAMENT DISPENSATION.
Little need be said respecting the New Testament dispensation of the covenant. The
following points should be noted:
1. The covenant of grace, as it is revealed in the New Testament, is essentially the
same as that which governed the relation of Old Testament believers to God. It is
entirely unwarranted to represent the two as forming an essential contrast, as is done by
present day dispensationalism. This is abundantly evident from Rom. 4 and Gal. 3. If it
is sometimes spoken of as a new covenant, this is sufficiently explained by the fact that
its administration differs in several particulars from that of the Old Testament. The
following points will indicate what is meant.
2. The New Testament dispensation differs from that of the Old in that it is
universal, that is, extends to all nations. The covenant of grace was originally universal;
its particularism began with Abraham, and was continued and intensified in the Sinaitic
covenant. This particularism, however, was not intended to be permanent, but to
disappear after it had served its purpose. Even during the period of the law it was
possible for Gentiles to join the people of Israel and thus to share in the blessings of the
covenant. And when Christ brought His sacrifice, the blessing of Abraham flowed out
to the nations; — those that were afar off were brought nigh.
3. The New Testament dispensation places greater emphasis on the gracious
character of the covenant. The promise is very much in the foreground. In fact, it is
clearly brought out that in the covenant of grace God freely gives what He demands. In
this respect the new dispensation connects up with the Abrahamic rather than with the
Sinaitic covenant, as Paul clearly brings out in Rom. 4 and Gal. 3. This does not mean,
however, that there were no gracious promises during the period of the law. When Paul
in II Cor. 3 contrasts the ministry of the law with that of the gospel, he has in mind
particularly the ministry of the law as it was understood by the later Jews, who turned
the Sinaitic covenant into a covenant of works.
4. Finally, the New Testament dispensation brings richer blessings than the Old
Testament dispensation. The revelation of God’s grace reached its climax, when the
Word became flesh and dwelt among men “full of grace and truth.” The Holy Spirit is
poured out upon the Church, and out of the fulness of the grace of God in Christ
enriches believers with spiritual and eternal blessings. The present dispensation of the
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