Review of Discontinuity to Continuity: A Survey of Dispensational & Covenantal Theologies

Merkle, Benjamin L. Discontinuity to Continuity: A Survey of Dispensational & Covenantal Theologies. Bellingham, WA: Lexham Press, 2020, pp. 236, $25.99, paperback.

Merkle’s gracious tone, accessible presentation, and scholarly attention to detail will contribute to the ongoing discussion. Students wishing to learn more about dispensational and covenant theologies, a daunting topic at times, have found a helpful starting point.

Benjamin L. Merkle serves as the M.O. Owens Jr. Chair of New Testament Studies at Southeastern Baptist Theological Seminary where he has taught since 2008. Merkle has authored or edited more than 30 theological and exegetical books, and he proves himself as a trustworthy theological guide throughout Discontinuity to Continuity. Merkle, having served as an IMB missionary to Southeast Asia, knows how to communicate the most intricate theological details to a wide audience. As such, this book will be useful to both young scholars, pastors, and theologically minded students.

In Discontinuity to Continuity, Merkle sets out to help readers better understand the arguments of the major dispensational and covenant theological systems. The six systems that Merkle highlights are classic dispensationalism, revised dispensationalism, progressive dispensationalism, progressive covenantalism, covenant theology, and Christian reconstructionism. To describe these schools of thought, each chapter progresses through the same four themes – the basic hermeneutic of each position, how each position understands the relationship between the covenants, each position’s stance on the relationship between Israel and the church, and each position’s understanding of the Kingdom of God (p. 7). Rather than advocating for any particular system, Merkle simply wishes to “inform rather than persuade” and tries to “silence” his own opinion (p. 2).

More than the content he provides (which is thorough and helpfully presented), Merkle displays the character and tone of a theologian through his descriptions and assessments of the major theological systems he surveys. Merkle is quite gracious in his estimation of each view. He quotes extensively from primary sources and is quick to provide necessary context if a potentially scandalous quote could be misconstrued. The author obviously wishes to promote the best argument possible for each viewpoint, and he refuses to take potshots against his interlocutors even when they make it easy for him to do so! Indeed, even the most skeptical reader may find himself agreeing with some of the points Merkle makes in favor of an opposing system. Perhaps some readers may disagree with Merkle’s assessment of each view, but it is difficult to accuse him of straw manning.

There is an inherent shortcoming in any survey, and readers should approach the book appropriately. A survey in which the author maintains objectivity and holds his position close to his chest may leave readers feeling like they are visiting a buffet. If we take Merkle’s word on the subject, then all the included positions have roughly the same number of strengths and weaknesses. Perhaps one reader may resonate with one position’s strengths and be left unbothered by its weaknesses. If that’s the case, then readers may conclude that all systems stand on equal footing and commitment to one is simply a matter of personal preference. While it is important to remember that theologians must demonstrate teachability and a willingness to learn from those we disagree with (a virtue that Merkle consistently demonstrates throughout the book), we also must understand that dispensationalism and covenant theology cannot both be correct, a fact that Merkle acknowledges (p. 24). A fatal flaw exists somewhere in at least one of these systems, and introductory surveys tend to overlook such hierarchy of beliefs (some schools of thought are simply better than others). Still, weaknesses of the genre notwithstanding, if one is going to write a theological survey and wish to withhold their view on the subject, then this is the way to do it – thoroughly, graciously, and with an eye to the Bible.

Each chapter focuses on a different school of thought while using the same major questions to summarize and evaluate the views. As such, the chapters can become somewhat repetitive. This repetition, however, is a necessary evil if a consistent method of evaluation and assessment is to be used. By the end, this repetition should help readers become adept at recognizing the main themes of dispensationalism and covenant theologies. This reviewer does not expect to forget the difference between typology and allegory anytime soon, a distinction made numerous times throughout the book. If a reader was only interested in learning more about one perspective, then this is not an issue, but readers of the entire book may find overlapping arguments and repeated citations a bit tedious at times. However, the final chapter serves as an extensive summary of the preceding arguments. If a reader was in a hurry, then he could find the most pertinent information in this final summary chapter, though without Merkle’s helpful assessments of each view.

More than the content he provides (which is thorough and helpfully presented), Merkle displays the character and tone of a theologian through his descriptions and assessments of the major theological systems he surveys. Merkle is quite gracious in his estimation of each view.

Readers familiar with the topic may already recognize the chief weakness of Merkle’s work, which is the absence of any mention of Baptist covenant theology. Covenantal Baptists, such as those who affirm the Second London Baptist Confession of Faith, will feel unrepresented in the book. The Baptist voices that Merkle interacts with fall under progressive covenantalism or dispensationalism, but all the representatives of covenant theology are Presbyterians. This is, to this reader, an unfortunate gap, especially since 1689 Federalism predates most of the systems covered in this book. Merkle’s attention to detail is a strength, and it can be appreciated that he tackled classic dispensationalism and revised dispensationalism in separate chapters even though they are admittedly similar (p. 53). If we separate these two closely related but distinct schools of dispensationalism, why not include and distinguish Baptist and Presbyterian forms of covenant theology?

Readers unfamiliar with 1689 Federalism could read Merkle’s analysis of covenant theology and conclude that it was off limits for Baptists. Frequent references to the Westminster Confession and mentions of covenant children might push Baptist readers to alternative camps, even though they too have a rich history of covenant theology. Indeed, there does not seem to be any acknowledgement of a Baptist covenant theology in the text, footnotes, or bibliography of the book. It is possible that Merkle is unaware of this theological system’s existence, but this would be surprising due to the thoroughness of the book’s bibliography. If Baptist covenant theology made an appearance of any kind, however, this reader missed it entirely.

Still, Merkle’s book is an excellent overview of (some of) the main views of dispensationalism and covenant theologies. A student could approach this text with no prior knowledge and leave with a firm grasp of the basic ideas pertinent to the debates. Before setting out on describing and analyzing the various positions, Merkle highlights four practical benefits that he hopes readers will gain from reading the book: know what we believe, appreciate the views of others, recognize that no theological system is perfect (including one’s own), and become a person of the Book (1-4). If we use these proposed benefits to evaluate Merkle’s book, then one must conclude that Discontinuity to Continuity succeeds at its goals.

Championship teams are typically made up of superstars and consistent role players. The superstars change the game and are continually referenced whenever the sport is mentioned. Role players may not receive the accolades, but they serve a crucial purpose. While the role players may not spark serious analytical debates, their fans will remember them fondly and know how they contributed to their team’s success. If we apply this analogy to scholarship, then Benjamin Merkle’s Discontinuity to Continuity is a bona fide role player. The scholarship concerning dispensational and covenant theology had a gap that needed to be filled, and this book accomplished exactly what it needed to do. Merkle’s gracious tone, accessible presentation, and scholarly attention to detail will contribute to the ongoing discussion. Students wishing to learn more about dispensational and covenant theologies, a daunting topic at times, have found a helpful starting point.