Review of Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture

Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture (Spectrum Multiview Book Series). Edited by Brent E. Parker and Richard J. Lucas. Downers Grove: IVP Academic, 2022, 280 pp., $30.00, softcover.

This volume is an excellent overview of a broad topic, a topic that informs our foundational interpretation of Scripture. This volume engages with related issues ranging from the pactum salutis to hermeneutical methodology and is written accessibly while also maintaining sufficient depth for further study.

This worthy addition to IVP’s Spectrum Multiview Book Series is edited by Brent Parker and Richard Lucas, designed to be a friendly in-house dialogue between evangelical theologians concerning major evangelical systems of theology (p. 112). It has often been observed that the last thing a fish would consider is the water—just so, the last thing many Christians would consider is their theological system, yet these systems often function as the lenses through which we interpret Scripture. This IVP volume explores four central theological systems within evangelicalism: Covenant Theology (Michael Horton), Progressive Covenantalism (Stephen Wellum), Progressive Dispensationalism (Darrel Bock), and Traditional Dispensationalism (Mark Snoeberger). These perspectives describe how the Bible fits together, progressing in the above order from those expressing greater continuity in the narrative of Scripture to those with greater discontinuity. Four chapters of the presentation are followed by four chapters of author interaction with the other presented views, in an effort to encourage dialogue and discussion.

            Michael Horton presents the view of Covenant Theology (author of Introducing Covenant Theology), emphasizing a strong degree of continuity in the biblical narrative. Horton recognizes covenant as a primary organizing principle of Scripture (p. 36), primarily consisting of the covenants of Redemption, Works, and Grace (p. 41). Horton also recognizes the motif of inaugurated fulfillment in Scripture (i.e., the already and not-yet), a theme present in three of the four views discussed (absent in Traditional Dispensationalism).

Stephen Wellum advances Progressive Covenantalism (author of Kingdom Through Covenant), which bears many similarities of continuity with Covenant Theology while insisting on a biblical progression of six main covenants: Creation, Noahic, Abrahamic, Mosaic, Davidic, and New (pp. 89-98). Progressive Covenantalism also departs from Covenant Theology on key distinctives such as regenerate covenant community, rejection of the tripartite distinction, and non-Sabbatarianism. 

Darrel Bock presents the view of Progressive Dispensationalism, which shares common foundational roots with Traditional Dispensationalism while also retaining a distinct measure in common with Progressive Covenantalism. Progressive Dispensationalism recognizes three main biblical covenants: the Abrahamic, Davidic, and New (p. 113). Bock retains such dispensational distinctives as a future for national Israel (pp. 115, 122), a firm distinction between Israel and the church (while recognizing some continuity, p. 133), and a general hermeneutical suspicion of typology (p. 116).

Mark Snoeberger represents Traditional Dispensationalism, which views Scripture as consisting of several different dispensations (economies or periods), while covenant is of secondary import (p. 12). The primary differentiating mark of dispensationalism remains a manifest distinction between Israel and the church (pp. 106, 13). Four main covenants are recognized: the Noahic (the only universal covenant), the Abrahamic, Mosaic, and Davidic (all applying to Israel alone), with the addition of the yet-future new covenant (p. 168).

The covenantal views present covenant as a primary backbone of Scripture (pp. 36, 74), though they differ on precisely how those covenants progress through the biblical narrative (p. 203). The covenantal construction advanced by Horton leads to some distinctives among the views offered, such as covenant baptism as furtherance of circumcision (p. 60).

Concisely demonstrating theological systems is challenging, as there are inevitable variances and nuances within each perspective (while avoiding the no-true-Scotsman impasse). Allowances aside, this work is a robust overview of the significant perspectives within theology, which gives the reader a practical introduction to the significant issues at play. The interaction portion at the end of the book is particularly helpful, which generated more heat than its academic subject matter may suggest. Allowing the authors to interact with one another’s perspectives and critiques was a beneficial feature for those learning the contours of this broad theological conversation. The overall writing level is accessible to a broad audience, while those interested in more extensive study on these perspectives will find plentiful help in the footnotes and references.

            This work is an effort at theological clarity and explanation. However, theologians frequently feel that their respective view is misunderstood and misrepresented by the opposing side, and this current work does not escape this dynamic—particularly in its latter sections. The four response sections and their substantive discussion reveal an ongoing need for dialogue. There is an excellent benefit through clearly defining the language articulated by each system—which may essentially prove the continuing need for books such as this.

For a work of theological overview, the author’s responses generated a fair amount of disagreement and debate. Polemical language frequently surfaces in such debates and certainly has its place, though its use often risks confusing the novice reader in a work seeking clarity among conflicting positions. A few areas may be noted where this discussion thereby generated ample incentive for further study.

            Hermeneutics is a critical factor in interpreting Scripture, so it should be no surprise that hermeneutics is inseparable from this project. Accordingly, there are frequent (and perhaps pp. inevitable) claims to hermeneutical superiority that would benefit from further discussion (cf. pp. 184, 211, 233-5). In general, dispensational views differ from covenantal reading by advocating a “literal” reading of Scripture that resists any New Testament progression on Old Testament passages (p. 16), generally rejecting typology (pp. 116, 158). Some essays began with a more pointed focus on the hermeneutic approach (so Wellum, pp. 76ff.), while others made appeals to authorial intent that would benefit from further exploration (Snoeberger, cf. p. 244n7). Hermeneutics is a broad category, though the substantive defense of interpretive decisions without begging the question is always helpful.

Much of the dialogue involves the relationship between Israel and the church—a topic the editors stipulated would not be central to this current work (p. 3), yet one that generates noticeable intensity. Both dispensational views maintain a firm division between Israel and the church (pp. 106, 115, 13), while the Traditional perspective views the church as a non-covenanted parenthesis in God’s redemptive plan (save the Noahic, a covenant made with all creation)—one which begins and ends with national Israel (pp. 177-178). Therefore, Israel is the conduit of God’s blessings to the church and the world (including the future new covenant, pp. 177-178), something tenaciously affirmed by Traditional Dispensationalism (p. 168). This is undoubtedly a distinctive position that should anticipate some scholarly debate, warranting a robust theological defense beyond a bifurcationthat casually labels continuity between Israel and church as supersessionism (or abandoning Israel; cf. pp. 122-123, 222).

The category of covenant looms large in this discussion, and footnoted works will help the reader navigate this topic further after this overview (p. 6). The editors noted that covenant might not be the central theme or organizing principle of Scripture (p. 3), yet it illuminates degrees of continuity and discontinuity (p. 4). The dispensational views organize Scripture in relation to dispensations (though the definition on p. 113 risks etymological anachronism) since covenant primarily applies to Israel and is of secondary import in this view (pp. 12, 176). The covenantal views present covenant as a primary backbone of Scripture (pp. 36, 74), though they differ on precisely how those covenants progress through the biblical narrative (p. 203). The covenantal construction advanced by Horton leads to some distinctives among the views offered, such as covenant baptism as furtherance of circumcision (p. 60).

This volume is an excellent overview of a broad topic, a topic that informs our foundational interpretation of Scripture. This volume engages with related issues ranging from the pactum salutis to hermeneutical methodology and is written accessibly while also maintaining sufficient depth for further study.