Brent E. Parker and Richard J. Lucas, eds., Covenantal and Dispensational Theologies: Four Views on the Continuity of Scripture (Downers Grove: IVP Academic, 2022), pp. 266, paperback, ISBN: 978-1-5140-0112-7

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A Brief Introduction about the Book

This book follows in the long line of written debate and survey books. Editors Richard Lucas and Brent Parker have assembled four views addressing the continuity of Scripture. They write at the beginning of the work, “The task of this book is to explore evangelical systems of theology…The primary goal of this work is broader in forging discussion and reflection regarding one’s interpretative approach and hermeneutic for putting together the OT and NT and, in turn, to determine why one’s particular system of theology should be viewed as the most biblical and faithful to the whole canon.” (p. 3) The editors acknowledge that, though the field of interpretation is wide (i.e., covenantal or dispensational approaches), all acknowledge the importance of the covenants. Important to this is how the discussion centers around Jesus Christ. (p. 4)

The editors provide an overview of the different theological positions. In addition to its helpful conciseness, the authors also provide additional resources for readers’ consideration. They address the systems of covenant theology and progressive Covenantalism which stress the continuity of Scripture as well as progressive and traditional dispensational theology which emphasize the discontinuity of Scripture… Some may question why they don’t include other systems, such as Reconstructionism, Reformed Baptist Covenant theology, and New Covenant theology. The editors provide a brief treatment of these, but they focus on the positions represented by larger groups within evangelicalism.  After introducing each author and their credentials, the editors offer the questions they provided for each representative to develop their respective displays. (p. 33)

Summaries of Each Position Presented

Covenant Theology by Michael Horton

Michael Horton is a well-known scholar having written many books on covenant theology. Horton presents his arguments for covenant theology through the medium of a construction project. Beginning with the designs of the law/gospel divide (pp. 37-41), Horton then develops the covenants of works and grace. Like many covenant theologians, these two covenants are the hinges upon which the whole system of interpretation stands. (pp. 41-60) After laying that foundation, Horton ventures into the discussions of baptism and circumcision and Israel and the church.

Progressive Covenantalism by Stephen Wellum

Stephen Wellum, along with Peter Gentry, wrote the volume arguing for Progressive Covenantalism (Kingdom Through Covenant published by Crossway) and is one of the founders of progressive covenantalism. Wellum’s contribution to this work beings by describing his “hermeneutical assumptions.” (pp. 76-87) These are vital for a progressive covenantal understanding of Scripture and include the inspiration of Scripture, the progressive nature of revelation, three interpretative horizons, and typology. As the name implies, covenants play the primary role in progressive Covenantalism. Wellum walks through the biblical covenants while holding out the vital role that kingdom plays. (p. 87) Wellum demonstrates that the covenants are all fulfilled in Christ Jesus and applied through Christ to the church in the New covenant.

Progressive Dispensationalism by Darrell Bock

Darrell Bock, a leading advocate of progressive dispensationalism, makes his case in chapter 3. Bock begins by defining his terms of dispensationalism and progressive. Then Bock discusses the hermeneutical issues that differentiate this system from others. These hermeneutical issues center around “Israel, promise, and the both/and.” (p. 117) Bock spends significant time developing these key thoughts before presenting his case for progressive dispensationalism. He discusses the three “covenants of promise” (Abrahamic, Davidic, New) and “other important elements” (i.e., covenants, Creation, Noahic, Mosaic). (pp. 127-135) Bock then briefly discusses the implications of progressive dispensationalism for eschatology, what he deems as “inaugurated eschatology.” (p. 135) This naturally leads to discussions of Israel and the church. Finally, Bock ends his presentation by addressing seven selections of texts pertinent to the book.

Traditional Dispensationalism by Mark Snoeberger

Mark Snoeberger, Professor of Systematic Theology and Apologetics at Detroit Baptist Theological Seminary, presents traditional dispensationalism in chapter 4. Snoeberger offers a well-organized discussion. First, Snoeberger addresses the historical development of dispensationalism beginning in Acts and continuing to the present. The challenges to the church through her many years of existence provide what Snoeberger calls “the soil necessary for the seeds of dispensationalism to germinate.” (p. 150) He calls for an “originalist” interpretation of the Scriptures and presents this as the “foundation” for dispensational theology. (pp. 153-155) After presenting three passages of Scripture as a demonstration of this originalist interpretation, he discusses typology within this originalist approach. To contrast with a covenantal approach, Snoeberger offers a coined term reichsgeschichte, “a history of the rule of God.” (p. 164) He then develops this thought through the Scriptures as presented with the various covenants. He ends with a defense of the traditional dispensational understanding of Israel and the church.

Responses of Each View Presented

Each contributor presents a response to the other three. The first to respond is Michael Horton. His challenges to traditional dispensationalism come first. His arguments center on the historically established priority of the NT to the OT, the rigid literalistic interpretation, a unifying mitte (i.e., center) of Scripture, and the differences in understanding the New Covenant. His response to progressive dispensationalism focuses on some agreements, but ultimately addresses the difference in understanding Israel and the church. Horton’s response to progressive Covenantalism ironically centers on the separation Wellum presents in the Abrahamic covenant. Horton argues that this separation presents many difficulties as there are many “Adams” that conflate the issue. (p. 197)

Wellum begins his response by addressing covenant theology first. He argues that the “law-gospel” division creates problems with understanding the progressive nature of the covenants. Furthermore, Wellum addresses the covenant of works and grace division. He argues that this bifold vision makes connections where none exist and divisions where there are agreements. He also develops the newness of the church. Wellum combines his response to progressive and traditional dispensationalism in his critique of dispensationalism of every variety. Though both dispensational views note the importance of the covenants, Snoeberger’s understanding and dealings with the covenants from an Israel-centered focus skews his understanding. Bock’s understanding of a “both/and” approach sees the application of covenants to Israel and the church, failing to grasp inaugurated eschatology. (p. 213) Wellum also distinguishes his understanding of hermeneutics from the misconceptions of both Snoeberger and Bock. Finally, Wellum ends his objections to both forms of dispensationalism by addressing their respective, albeit similar, views of Israel and the church.

Darrell Bock begins his response to covenant theology by stating that it rests on ideas not found in the text of Scripture. He also declares that covenant theology subverts the inspired text by placing the NT over the OT. Furthermore, Bock challenges the generally held view of a covenant of works by emphasizing the absence of such wording in Scripture. This, Bock notes, is because covenant theology starts with the system and then works in the text rather than the preferred method of starting with Scripture and developing from it one’s system of interpretation. Additionally, Bock also finds in progressive Covenantalism an attachment to a covenant with Adam that has no clear delineation in Scripture. Because progressive Covenantalism begins with a covenant, Bock claims that it begins on a false foundation. It is no surprise that Bock challenges Wellum on typology, Israel-church relationships, the land of Israel, and even the nature of the kingdom. His challenges to traditional dispensationalism are more nuanced but important in understanding the differences. These differences center on understanding the Abrahamic covenant, typology, analogy, and others.

Finally, Mark Snoeberger replies first to Michael Horton. He challenges the law-gospel division with several examples from the nation of Israel. He also challenges the covenantal understanding of Scripture with a series of “divine administrations.” (p. 242) Snoeberger presents a challenge to progressive Covenantalism as bearing an affinity to reformation theology. His main objection centers around discontinuity. In Snoeberger’s opinion, progressive Covenantalism distorts the OT teachings by appealing for typology too much. Also contrasted with progressive covenantalism, Snoeberger disagrees with the emphasis on Christological interpretation because it is too narrow. Finally, Snoeberger’s disagreement with progressive dispensationalism centers on the “complementary hermeneutic,” (emphasis original). (p. 247)

Summary of the Views

Lucas and Parker summarize the four views in several charts to conclude the book. The first chart presents the differences in the hermeneutics and structure of the Bible. The second focuses on the covenants. The third presents the ecclesiological/eschatological differences.

Strengths of the Book

The book is an excellent addition to the ongoing dialogue between different evangelical systems of theology. Each contributor is well-versed, articulate, and cheerful in their presentations and responses. They acknowledge their similarities, discuss their differences, and advance the conversation.

The first strength is the structure of the book itself. The editors give each author ample space to present his views. The authors provide discussions with Scripture and secondary sources. It allows one who is unfamiliar with the different views to have a grasp of each view without being overloaded with the finer details.

The second strength of this book is the response section. Each author provides a response to the other views. While these differences are evident in the main presentations, the response section clearly draws them out and addresses strengths and weaknesses.

Weakness of the Book

What weaknesses does this book have? The only weakness, if I could call it that, is that it is too short! I understand books like this have limits. However, this could have easily been a book of 500 pages.

Who should read this?

Anyone who wants to understand the Bible better should read this book. It presents, in a concise and well-articulated way, the four main views within evangelicalism. It also provides responses to each view. One does not need a seminary degree to grasp the concepts under discussion.

All pastors who regularly preach should also read this book. Understanding the Bible is one part of preaching, and this book gives four significant views. One need not agree with everything each author presents to help advance their own understanding of the nature of divine revelation.

Seminary students and professors will also benefit from this book. It will serve as an excellent resource to summarize the various evangelical approaches to Scripture.

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Bobby Howell is the pastor of Warrior Creek Baptist Church in Gray Court, SC. We republish his articles by permission.