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Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies
Building on the foundation of Kingdom through Covenant (Crossway, 2012), Stephen J. Wellum and Brent E. Parker have assembled a team of scholars who offer a fresh perspective regarding the interrelationship between the biblical covenants. Each chapter seeks to demonstrate how the covenants serve as the backbone to the grand narrative of Scripture. For example, New Testament scholar Thomas Schreiner writes on the Sabbath command from the Old Testament and thinks through its applications to new covenant believers. Christopher Cowan wrestles with the warning passages of Scripture, texts which are often viewed by covenant theologians as evidence for a "mixed" view of the church. Jason DeRouchie provides a biblical theology of “seed” and demonstrates that the covenantal view is incorrect in some of its conclusions. Jason Meyer thinks through the role of law in both the old and new covenants. John Meade unpacks circumcision in the OT and how it is applied in the NT, providing further warrant to reject covenant theology's link of circumcision with (infant) baptism. Oren Martin tackles the issue of Israel and land over against a dispensational reading, and Richard Lucas offers an exegetical analysis of Romans 9-11, arguing that it does not require a dispensational understanding. From issues of ecclesiology to the warning passages in Hebrews, this book carefully navigates a mediating path between the dominant theological systems of covenant theology and dispensationalism to offer the reader a better way to understand God’s one plan of redemption.
320 pages, Paperback
First published April 15, 2016
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About the author
Stephen J. Wellum
42 books69 followersStephen J. Wellum (PhD, Trinity Evangelical Divinity School) is professor of Christian theology at the Southern Baptist Theological Seminary in Louisville, Kentucky, and editor of the Southern Baptist Journal of Theology. Stephen lives in Louisville, Kentucky, with his wife, Karen, and their five children.
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Displaying 1 - 30 of 53 reviews
May 27, 2017
Overall, a really helpful contribution to the discussion on how to put together the storyline of the bible. It's an edited volume, so there are stronger and weaker chapters. Here is a one sentence review of each:
1 - Father of a Multitude of Nations--discussion of relationship of Abrahamic promise to New Cov community: DeRouchie helpfully develops Paul's statement in Galatians that Jesus is the seed, however the chapter suffers from trying to cover too much ground in a little space.
2- The Israel-Christ-Church Relationship--covers similar ground to above chapter. Excellent explanation of the relationship between OT Israel and NT church as focused through church's union with Christ.
3- Mosaic Law, Theological Systems, and the Glory of Christ -- Excellent work by Jason Meyer on explaining the way the church should relate to the Mosaic Law as scripture, even as we aren't bound to it as law.
4- Covenantal Life with God from Eden to Holy City - This chapter suffers from trying to do too much in 30-ish pages. Because it is more of an exploration, the conclusions feel scattershot.
5- Circumcision of Flesh to Circumcision of the Heart--Great explanation of physical circumcision as pointing to spiritual. Unfortunately, he doesn't always thoroughly engage with the better opposing arguments (that he himself acknowledges).
6- The Sabbath Command for New Covenant Believers--Fantastic exegetical work by Tom Schreiner on why the Sabbath law is not binding on NT believers, since it is fulfilled in Christ now and in the future. I personally would have benefited from more discussion on Lord's Day.
7- Warning Passages of Hebrews and the New Covenant Community -- Cowan does a great job of condensing his dissertation into an article. Clear and largely convincing argument to read Hebrews warnings passages as means of God preserving his people.
8--Progressive Covenantalism and the Doing of Ethics--Very similar to chapter 4, but at a higher, hermeneutical level. Masterful.
9--Dispensational Appeal to Romans 11 - This chapter suffers from focusing too much on disproving the dispensational view of Israel in Rom 11, and not doing much to build a case for his own reading of that text.
10-- The Land Promise--Very good explaining how the land promise to Abraham must already be fulfilled in Christ, rushed conclusion as to how it has been fulfilled.
1 - Father of a Multitude of Nations--discussion of relationship of Abrahamic promise to New Cov community: DeRouchie helpfully develops Paul's statement in Galatians that Jesus is the seed, however the chapter suffers from trying to cover too much ground in a little space.
2- The Israel-Christ-Church Relationship--covers similar ground to above chapter. Excellent explanation of the relationship between OT Israel and NT church as focused through church's union with Christ.
3- Mosaic Law, Theological Systems, and the Glory of Christ -- Excellent work by Jason Meyer on explaining the way the church should relate to the Mosaic Law as scripture, even as we aren't bound to it as law.
4- Covenantal Life with God from Eden to Holy City - This chapter suffers from trying to do too much in 30-ish pages. Because it is more of an exploration, the conclusions feel scattershot.
5- Circumcision of Flesh to Circumcision of the Heart--Great explanation of physical circumcision as pointing to spiritual. Unfortunately, he doesn't always thoroughly engage with the better opposing arguments (that he himself acknowledges).
6- The Sabbath Command for New Covenant Believers--Fantastic exegetical work by Tom Schreiner on why the Sabbath law is not binding on NT believers, since it is fulfilled in Christ now and in the future. I personally would have benefited from more discussion on Lord's Day.
7- Warning Passages of Hebrews and the New Covenant Community -- Cowan does a great job of condensing his dissertation into an article. Clear and largely convincing argument to read Hebrews warnings passages as means of God preserving his people.
8--Progressive Covenantalism and the Doing of Ethics--Very similar to chapter 4, but at a higher, hermeneutical level. Masterful.
9--Dispensational Appeal to Romans 11 - This chapter suffers from focusing too much on disproving the dispensational view of Israel in Rom 11, and not doing much to build a case for his own reading of that text.
10-- The Land Promise--Very good explaining how the land promise to Abraham must already be fulfilled in Christ, rushed conclusion as to how it has been fulfilled.
January 30, 2018
Not for the faint of heart, but good, hard, work. I would recommend reading God's Kingdom Through God's Covenants (the abridged version of Kingdom Through Covenant), before diving into this.
Progressive Covenantalism is a collection of articles, by various authors, applying the framework of Wellum and Gentry's work (KTC) to various topics as they develop through the Bible's storyline. Some of these articles felt like they were written for this volume, others felt more like academic articles which had been cut down to 20 or so pages which is why I gave it a 4 star rating. Given the academic bent of the book it won't be immediately accessible to those who haven't given much thought to how to put the whole Bible together. A good place to start considering how the Old and New Testaments fit together would be Covenants by Schreiner, or God's Big Picture by Vaughan Roberts.
Progressive Covenantalism is a collection of articles, by various authors, applying the framework of Wellum and Gentry's work (KTC) to various topics as they develop through the Bible's storyline. Some of these articles felt like they were written for this volume, others felt more like academic articles which had been cut down to 20 or so pages which is why I gave it a 4 star rating. Given the academic bent of the book it won't be immediately accessible to those who haven't given much thought to how to put the whole Bible together. A good place to start considering how the Old and New Testaments fit together would be Covenants by Schreiner, or God's Big Picture by Vaughan Roberts.
February 25, 2019
Last year, I slowly worked my way through Peter Gentry and Stephen Wellum's massive book, Kingdom Through Covenant. While it definitely impacted my thinking in a number of ways, it also left me with several unanswered questions concerning the relationship between Israel and the Church, the typology of the land promises, the role of the Mosaic law in the lives of New Covenant believers, and the New Testament's development/fulfillment of Old Testament promises. While I still have a good number of lingering questions, this book went a long way towards filling in some of those theological gaps. This collection of essays is clear, well-argued, and exegetically rigorous without being overly academic (though I would recommend it primarily to those who already enjoy reading more theological works). In particular, the chapters by Parker (on the Israel-Christ-Church relationship), Meyer (on the Mosaic Law), Schreiner (on the Sabbath command) and Wellum (on doing whole-Bible ethics) have helped to shaped my own views on those subjects. The final chapter by Martin (on the typology of the land promise) was good but felt a little rushed; I would be interested in reading his Bound for the Promised Land to see him develop his argument more fully than he could in his one chapter. But on the whole, this book is a theological feast and should be read by anyone wanting to study the issues surrounding dispensational and covenant theology. While I already have some books lined up to read that defend the other two perspectives, I feel comfortable saying that at the moment, progressive covenantalism is the theological system which I identify with most closely.
January 14, 2018
Helpful. Would now like to read book length treatments of the various topics from each of the contributors.
August 13, 2016
The battle between Covenant Theology (CT) and Dispensational Theology (DT) is notoriously intense and shows no signs of calming down. Over time, however, the emergence of mediating positions has blurred the sharp distinction. On such “via media” is dubbed Progressive Covenantalism, first articulated in Kingdom Through Covenant (KTC). This new book, Progressive Covenantalism, is considered “a continuation of KTC” (p4) by consisting of essays collected from like-minded scholars that address issues “underdeveloped and not discussed” (p4) in KTC.
What is Progressive Covenantalism (PC)? It is progressive in seeking to “underscore the unfolding nature of God’s revelation over time”, and is covenantal by emphasizing that “God’s plan unfolds through the covenants and that all of the covenants find their fulfillment, telos, and terminus in Christ” (p2). Progressive Covenantalism unfolds logically over ten chapters, arranged in relationship to the CT/DT binary.
In chapter 1, Jason DeRouchie holds that by tracing the development of Abraham’s seed across the two testaments, particularly in Isaianic passages, one must reject both CT’s and DT’s views of new covenant ecclesiology and hold a more nuanced and biblical ecclesiology.
A key question in the debate is the relationship between Israel and the church, and in chapter 2 Brent Parker enters the ring by arguing that both positions are incorrect. For Parker, CT incorrectly blurs the distinction between the two, while DT pulls them apart. Where CT may present the relationship as = and DT as ≠, PC sees a relationship of typological development from Israel to Christ to church.
Chapter 3 finds Jason Meyer contrasting PC with DT and CT in the various understandings of the Mosaic law and its role for the Christian.
Ardel Caneday in Chapter 4 attempts to undermine the division of covenants into either being entirely unconditional or conditional. Such a simplistic distinction does not hold; instead, covenant fidelity is always required from both parties, and recognizing this reinforces Christ’s faithfulness.
A particular relationship between circumcision and baptism undergirds CT’s case for infant baptism, but in chapter 5 John Meade comes to another conclusion by tracing the development of circumcision and heart circumcision across the testaments with fresh historical work.
In chapter 6, Tom Schreiner lays out the purpose of Sabbath and its transformation in light of fulfillment by Christ, concluding that Sabbath observance is not required in the New Covenant.
Chris Cowan in chapter 7 defends the regeneration of all New Covenant believers by responding to CT’s insistence that the warning passages reveal a mixed covenant body of believers and unbelievers.
Important for CT is the tripartite division of the law (moral, civil, ceremonial) and that believers are under at least the moral elements of the Mosaic law. In chapter 8, Stephen Wellum rejects the tripartite division while upholding that the entire Bible is the believers’ ethical standard.
In chapter 9, Richard Lucas challenges dispensational use of Romans 11 that argue for a restoration and particular role for national Israel in the millennium. Whether one holds to a future mass salvation of Jews in Rom 11, DT overloads the passage with expectations of national restoration not found in the text.
Closing off the book with chapter 10, Oren Martin places the Abrahamic land promise in the larger Biblical narrative of Eden to new creation, revealing that the land promise is broadened and fulfilled in the new creation.
Overall, the chapters in Progressive Covenantalism are provocative and move the discussion forward. In particular, DeRouchie, Caneday, Meade, and Wellum all present fresh and rigorous thought in their respective topics. Although less constructive, Schreiner, Martin, Parker and Lucas’ chapters all provide helpful responses to key distinctives of DT and CT. Parker’s chapter was thankfully a far superior presentation of PC’s view on the Israel/church relationship than seen in the recent four-views book on Israel and the church; that said, I found DeRouchie’s chapter more stimulating, exegetically driven and compelling than Parker’s. In fact, DeRouchie’s was possibly the best chapter in the book.
However, there were a few shortfalls. Meyer’s chapter was a little aimless compared to his work on the Law elsewhere. Also, while Chris Cowan’s chapter was a strong presentation of the “means of perseverance” view of warning passages, it was largely a re-presentation of Schreiner and Caneday’s work elsewhere.
If one does not hold to PC, the issues in these chapters are still important. Even if for this reason alone, Progressive Covenantalism deserves to be read. It presents a comprehensive, theological, and exegetical approach to answering these difficult questions. In doing so, Progressive Covenantalism establishes itself as a valid and fresh contender among the old dogs and deserves a place at the table. I eagerly await future development and critiques of the system. The fresh insights and arguments from Progressive Covenantalism will require responses and hopefully provoke fresh work from both CT and DT.
Many thanks to B&H Academic for providing a review copy in exchange for an unbiased review.
What is Progressive Covenantalism (PC)? It is progressive in seeking to “underscore the unfolding nature of God’s revelation over time”, and is covenantal by emphasizing that “God’s plan unfolds through the covenants and that all of the covenants find their fulfillment, telos, and terminus in Christ” (p2). Progressive Covenantalism unfolds logically over ten chapters, arranged in relationship to the CT/DT binary.
In chapter 1, Jason DeRouchie holds that by tracing the development of Abraham’s seed across the two testaments, particularly in Isaianic passages, one must reject both CT’s and DT’s views of new covenant ecclesiology and hold a more nuanced and biblical ecclesiology.
A key question in the debate is the relationship between Israel and the church, and in chapter 2 Brent Parker enters the ring by arguing that both positions are incorrect. For Parker, CT incorrectly blurs the distinction between the two, while DT pulls them apart. Where CT may present the relationship as = and DT as ≠, PC sees a relationship of typological development from Israel to Christ to church.
Chapter 3 finds Jason Meyer contrasting PC with DT and CT in the various understandings of the Mosaic law and its role for the Christian.
Ardel Caneday in Chapter 4 attempts to undermine the division of covenants into either being entirely unconditional or conditional. Such a simplistic distinction does not hold; instead, covenant fidelity is always required from both parties, and recognizing this reinforces Christ’s faithfulness.
A particular relationship between circumcision and baptism undergirds CT’s case for infant baptism, but in chapter 5 John Meade comes to another conclusion by tracing the development of circumcision and heart circumcision across the testaments with fresh historical work.
In chapter 6, Tom Schreiner lays out the purpose of Sabbath and its transformation in light of fulfillment by Christ, concluding that Sabbath observance is not required in the New Covenant.
Chris Cowan in chapter 7 defends the regeneration of all New Covenant believers by responding to CT’s insistence that the warning passages reveal a mixed covenant body of believers and unbelievers.
Important for CT is the tripartite division of the law (moral, civil, ceremonial) and that believers are under at least the moral elements of the Mosaic law. In chapter 8, Stephen Wellum rejects the tripartite division while upholding that the entire Bible is the believers’ ethical standard.
In chapter 9, Richard Lucas challenges dispensational use of Romans 11 that argue for a restoration and particular role for national Israel in the millennium. Whether one holds to a future mass salvation of Jews in Rom 11, DT overloads the passage with expectations of national restoration not found in the text.
Closing off the book with chapter 10, Oren Martin places the Abrahamic land promise in the larger Biblical narrative of Eden to new creation, revealing that the land promise is broadened and fulfilled in the new creation.
Overall, the chapters in Progressive Covenantalism are provocative and move the discussion forward. In particular, DeRouchie, Caneday, Meade, and Wellum all present fresh and rigorous thought in their respective topics. Although less constructive, Schreiner, Martin, Parker and Lucas’ chapters all provide helpful responses to key distinctives of DT and CT. Parker’s chapter was thankfully a far superior presentation of PC’s view on the Israel/church relationship than seen in the recent four-views book on Israel and the church; that said, I found DeRouchie’s chapter more stimulating, exegetically driven and compelling than Parker’s. In fact, DeRouchie’s was possibly the best chapter in the book.
However, there were a few shortfalls. Meyer’s chapter was a little aimless compared to his work on the Law elsewhere. Also, while Chris Cowan’s chapter was a strong presentation of the “means of perseverance” view of warning passages, it was largely a re-presentation of Schreiner and Caneday’s work elsewhere.
If one does not hold to PC, the issues in these chapters are still important. Even if for this reason alone, Progressive Covenantalism deserves to be read. It presents a comprehensive, theological, and exegetical approach to answering these difficult questions. In doing so, Progressive Covenantalism establishes itself as a valid and fresh contender among the old dogs and deserves a place at the table. I eagerly await future development and critiques of the system. The fresh insights and arguments from Progressive Covenantalism will require responses and hopefully provoke fresh work from both CT and DT.
Many thanks to B&H Academic for providing a review copy in exchange for an unbiased review.
August 3, 2021
Very confused. What a waste of time.
February 19, 2017
This is one of the best theology books I have read in several years. For the last couple of decades various proposals have been made to improve on classical dispensational and classical covenantal theology. This is one of the best attempts.
In some ways this is a sequel to Peter Gentry and Stephen Wellum's Kingdom Through Covenant.
Their approach is more of an exhaustive biblical theology whereas this is more of a topical summary of the main issues that have separated dispensational and covenantal theology. They deal with 10 such issues and here are some of their conclusions:
Regarding Abraham's seed Jason DeRouchie concludes: Christ is the 'seed' of Abraham and David and the one through whom both Abraham's fatherly headship over a multitude and David's eternal throne find fulfillment. Today - whether Jews or Gentiles, slaves or free, males or females - all become 'offspring of Christ and then of Abraham only through union with Jesus by faith." (38)
Regarding the relationship between Israel and the church Brent Parker concludes: "Progressive covenantalism understands national Israel as a typological pattern not unlike other OT persons, institutions, and events. Individual persons in the OT typologically foreshadowed Jesus, the chief antitype, and like God used a corporate Adam, the Israelite nation, to point to a greater Son, Jesus and to a faithful community, the church. Israel is related to the church secondarily as the typological relationship is directed through Christ. Since Christ is the antitypical and true Israel, the agent of restoration who brings to fruition Israel's promises and fulfills the covenants, the church, through him, is the one and only new covenant community." (67)
Regarding Christians' relationship to the law Jason Meyer conclusions include: "Some theological systems stress the shared similarities (i.e., continuity) between the Mosaic law and NT ethics. Other systems want to stress the differences between the two (i.e., discontinuity)." (70) ... "Progressive covenantalism's approach to the Mosaic law tilts toward more discontinuity and is closer to progressive dispensationalism ..." (73) "Progressive covenantalism stands closer to covenant theology in terms of its emphasis on the organic unity of the Bible than classic dispensationalism." (86) "The economy of the Mosaic law has come to an end as a whole and the Mosaic law as a whole continues to serve as a helpful, yet indirect guide. ... The law of Moses is 'indirectly applicable to us through the fulfillment of that law in Christ and his law.'" (91)
"The law of Christ is a progressive advancement over the Mosaic law in one important respect: the law of Christ more directly and explicitly ties the believer to Christ's cross. The law of Christ has a greater gospel shape than the law of Moses. The law of Moses was a grace from God and a law of love, but its standard of love falls short of the heights of love found in the sacrifice of Christ. There is a direct connection between the law of Christ and the cross of Christ. The law of Christ is defined in Galatians 6:2." (95)
Regarding the ethics of Progressive Covenantalism Stephen Wellum argues: "We first gladly confess that the entirety of Scripture is our standard. But we simultaneously add that all of Scripture's moral teaching is only binding on us in light of its fulfillment in Christ." (222) "As a covenant the law does not govern us directly, yet as Scripture, and applied to us in Christ, it now takes on a prophetic-wisdom function. ... The NT teaches both the replacement and fulfillment of the old covenant. On the one hand, in the new covenant the old is replaced by the law of Christ (1 Cor. 9:20-21)." (223) "Jesus views himself as the eschatological goal of the OT. ... Jesus teaches us that 'the OT law is not to be abandoned. Indeed, it must continue to be taught (Matt. 5:19) - but interpreted and applied in light of its fulfillment by Christ. In other words, it stand no longer as the ultimate standard of conduct for God's people, but must always be viewed through the lens of Jesus' ministry and teaching." (225)
In some ways this is a sequel to Peter Gentry and Stephen Wellum's Kingdom Through Covenant.
Their approach is more of an exhaustive biblical theology whereas this is more of a topical summary of the main issues that have separated dispensational and covenantal theology. They deal with 10 such issues and here are some of their conclusions:
Regarding Abraham's seed Jason DeRouchie concludes: Christ is the 'seed' of Abraham and David and the one through whom both Abraham's fatherly headship over a multitude and David's eternal throne find fulfillment. Today - whether Jews or Gentiles, slaves or free, males or females - all become 'offspring of Christ and then of Abraham only through union with Jesus by faith." (38)
Regarding the relationship between Israel and the church Brent Parker concludes: "Progressive covenantalism understands national Israel as a typological pattern not unlike other OT persons, institutions, and events. Individual persons in the OT typologically foreshadowed Jesus, the chief antitype, and like God used a corporate Adam, the Israelite nation, to point to a greater Son, Jesus and to a faithful community, the church. Israel is related to the church secondarily as the typological relationship is directed through Christ. Since Christ is the antitypical and true Israel, the agent of restoration who brings to fruition Israel's promises and fulfills the covenants, the church, through him, is the one and only new covenant community." (67)
Regarding Christians' relationship to the law Jason Meyer conclusions include: "Some theological systems stress the shared similarities (i.e., continuity) between the Mosaic law and NT ethics. Other systems want to stress the differences between the two (i.e., discontinuity)." (70) ... "Progressive covenantalism's approach to the Mosaic law tilts toward more discontinuity and is closer to progressive dispensationalism ..." (73) "Progressive covenantalism stands closer to covenant theology in terms of its emphasis on the organic unity of the Bible than classic dispensationalism." (86) "The economy of the Mosaic law has come to an end as a whole and the Mosaic law as a whole continues to serve as a helpful, yet indirect guide. ... The law of Moses is 'indirectly applicable to us through the fulfillment of that law in Christ and his law.'" (91)
"The law of Christ is a progressive advancement over the Mosaic law in one important respect: the law of Christ more directly and explicitly ties the believer to Christ's cross. The law of Christ has a greater gospel shape than the law of Moses. The law of Moses was a grace from God and a law of love, but its standard of love falls short of the heights of love found in the sacrifice of Christ. There is a direct connection between the law of Christ and the cross of Christ. The law of Christ is defined in Galatians 6:2." (95)
Regarding the ethics of Progressive Covenantalism Stephen Wellum argues: "We first gladly confess that the entirety of Scripture is our standard. But we simultaneously add that all of Scripture's moral teaching is only binding on us in light of its fulfillment in Christ." (222) "As a covenant the law does not govern us directly, yet as Scripture, and applied to us in Christ, it now takes on a prophetic-wisdom function. ... The NT teaches both the replacement and fulfillment of the old covenant. On the one hand, in the new covenant the old is replaced by the law of Christ (1 Cor. 9:20-21)." (223) "Jesus views himself as the eschatological goal of the OT. ... Jesus teaches us that 'the OT law is not to be abandoned. Indeed, it must continue to be taught (Matt. 5:19) - but interpreted and applied in light of its fulfillment by Christ. In other words, it stand no longer as the ultimate standard of conduct for God's people, but must always be viewed through the lens of Jesus' ministry and teaching." (225)
October 18, 2017
This book is a collection of 10 essays that unpack some of the practical and theological implications of the argument put forth in "Kingdom through Covenant". It presents "progressive covenantalism" as a middle way between covenant theology and dispensationalism. Wellum explains the name in this way:
"Progressive seeks to underscore the unfolding nature of God’s revelation over time, while covenantalism emphasizes that God’s plan unfolds through the covenants and that all of the covenants find their fulfillment, telos, and terminus in Christ. We strongly argue for the unity of God’s plan-promise culminating in the new covenant."
There are some books that I am excited to read simply because of the index of names. This was one of those books. Over the past few years, I have been greatly helped by authors like Stephen Wellum, Jason Meyer, Douglas Moo, Tom Schreiner, G.K. Beale, and D.A. Carson. And all of these men find their way into this book, either as contributors or as sources.
For anyone working through this topic, I think this book is a must read.
"Progressive seeks to underscore the unfolding nature of God’s revelation over time, while covenantalism emphasizes that God’s plan unfolds through the covenants and that all of the covenants find their fulfillment, telos, and terminus in Christ. We strongly argue for the unity of God’s plan-promise culminating in the new covenant."
There are some books that I am excited to read simply because of the index of names. This was one of those books. Over the past few years, I have been greatly helped by authors like Stephen Wellum, Jason Meyer, Douglas Moo, Tom Schreiner, G.K. Beale, and D.A. Carson. And all of these men find their way into this book, either as contributors or as sources.
For anyone working through this topic, I think this book is a must read.
November 18, 2022
This book is a phenomenal book. I was listening to Stephen Wellum talk about the "Progressive Covenentalism" view, and he mentioned how not many have jumped ship from dispensationalism or covenant theology to the view (though some have), instead, many "wanderers", who say problems and errors in both theologies, have found a home in this "theological tent". That was me. I think the Progressive Covenentalism view by far accounts for the overall teaching of the Bible and how it fits together.
The chapters I particularly enjoyed were Chapter 2 on the Israel-Christ-Church relationship, Chapter 3 on the Law, Chapter 5 on the Circumsision of the Flesh and the Heart, Chapter 7 on the warning passages of Hebrews, Chapter 8 on Christian Ethics in light of the whole Bible, and Chapter 10 on the fulfillment of the Land promise.
I'd highly recommend this book to anyone and everyone!
The chapters I particularly enjoyed were Chapter 2 on the Israel-Christ-Church relationship, Chapter 3 on the Law, Chapter 5 on the Circumsision of the Flesh and the Heart, Chapter 7 on the warning passages of Hebrews, Chapter 8 on Christian Ethics in light of the whole Bible, and Chapter 10 on the fulfillment of the Land promise.
I'd highly recommend this book to anyone and everyone!
October 10, 2018
Wellum has compiled a number of essays that helpfully demonstrate how the covenantal framework gives shape to the Biblical storyline and to theological themes. The many author’s critique of covenant and dispensational theology were insightful, though I’m sure progressive covenantalism has its own critics. I’m increasingly convinced of its general hermeneutical principles, but probably need more time to read counterarguments. I came away from the book more thankful for the fulfilling and covenant-transforming work of Jesus.
August 26, 2020
A great introduction to the Progressive Covenantal view of the relationship between the Old and the New Covenants/Testaments. I found a few chapters/essays especially helpful: Ch 2 - The Israel-Christ-Church relationship; Ch 3 - The Mosaic Law, Theological Systems, and the Glory of Christ; and Ch 7 - The Warning Passages of Hebrews and the New Covenant Community.
This book is probably one among at least a handful that you’ll want to read on the subject (the ongoing discussion among Covenantalists and Dispensationalists), but it’s certainly a helpful one among the many available.
This book is probably one among at least a handful that you’ll want to read on the subject (the ongoing discussion among Covenantalists and Dispensationalists), but it’s certainly a helpful one among the many available.
November 5, 2022
2.5 stars. There's a few good moments in this, some good development of Biblical Theology. I would probably give most of the articles 3 stars, but the couple solid 2 stars forced me to lower it.
Ch1: DeRouchie discusses Abraham’s seed in Gen 17. He shows that there is two aspects in that it is fulfilled. One being Christ as the Seed as a literal biological fulfillment and the other being a figurative fulfillment in that all who have the faith of Abraham are a member of his seed. He then tries to argue that because we're brought in to the seed of Abraham by faith, then the children of believers must necessarily be born outside of that faith and have to be brought back into it. I don't believe there is any warrant for this. The New Covenant is expanded to all the nations, now all can come into the covenant community without becoming a Jew. It doesn't follow that covenant succession would cease or that the expansion of the covenant would be so drastically countered and subverted. The succession of faith continues on to the children of the faithful. Deut. 7:9 "Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations".
Ch2: Parker argues that the link between Israel and the church is the typological connection of Jesus to Israel and of Jesus to the church. So rather than there being a continuous movement of God's people in Israel to God's people in the church, there is a culmination and fulfillment of Israel in Jesus (the True Israel, the firstborn of God) and the establishment of the church, the body of Christ. I believe he would then argue that because Christ was one without offspring, then the church is marked as a people without offspring.
While I agree with his general typological assessment of Christ as Israel and the Church as Christ, I do not believe that this is how the transition between the two occurred. Parker doesn't discuss the aspect of Israel and the Church as the people of God and as the bride of Yahweh/Christ. The union between Israel and the church is a continuous one in which the faithful of God continued to mature and be glorified in Christ to be made a bride for Christ.
Ch3: Meyer discusses the continuity and discontinuity of the law in the Old and New Covenants. I found myself agreeing with many of his conclusions, but disagreeing on how he got there. I agree that the tripartite division of the law is unhelpful and I agree that the law should be interpreted for principles. I also agree with the idea of the greater law of Christ, though I think the way I'd formulate it is as a building upon and glorification of the Mosaic law. I think a lot of the stuff against the law is a failure to see the good and grace of it. Since the law is seen to be a bad thing, of course we think Christ got rid of it.
My biggest disagreement is in the general continuity question. I see the New Covenant as the final fulfillment of all covenants and that it doesn't cut off all previous covenants the way that the progressive covenantalists see it.
Ch4: Caneday discusses covenant structures and argues that the conditional vs unconditional covenant distinctions are unhelpful. We should see covenants as containing promises and stipulations. I agreed with Caneday on this. He seems to conclude that those within the covenant community can fall away by failing to keep the stipulations, which doesn't seem like it lines up with progressive covenantalism. I really don't understand how this essay helps their cause in this book.
Ch5: Meade tries to argue that there's a division between visible Circumcision and heart Circumcision and that only heart Circumcision has a typological connection to baptism. His entire thesis is terribly weak and is based on a misunderstanding of Circumcision as well as what a "sign" is. First, he defines Circumcision as a rite into priesthood because of an Egyptian rite that is similar. He doesn't give any scriptural backing or argument to support this. He recognizes that Israel is a priestly nation and therefore they must have just taken the rite from Egypt. Meade then continues on to totally separate heart Circumcision from visible Circumcision because he sees it as a promise in the future that the Spirit will work it in the people after exile. He seems to understand heart Circumcision as true devotion towards God. He then makes a connection to baptism saying that baptism is connected to heart Circumcision because baptism comes after the spirit has worked true devotion in your heart and baptism is a witness to that fact. He concludes saying that people who try to argue that baptism is connected to visible Circumcision are going to have a hard time because of how clearly it's based on heart Circumcision.
To Meade:
-How is an invisible act of God a "sign"? A sign is a visible manifestation of a promise by God. No one can see the "sign" of heart Circumcision.
-How does Circumcision make them priests? What is the biblical precedence for this? You mention off hand about "ear Circumcision" in Jeremiah but never explain it. What does that mean?
-What do you think of "spirit baptism"? You mention it in a list of quotes but never say anything about it.
A much better understanding of Circumcision is that in the rite, you cut off the old man and are made anew. You're cutting off the flesh and set aside as holy. Later in the levitical rites, the priests have blood put on their ear, thumb and toe. This would be a ritual Circumcision of the 4 corners of the body. A complete cutting off and setting aside for holy work. Heart Circumcision would then follow that you are cutting off and casting out all desires and things that draw you away from God. Heart Circumcision is the spiritual manifestation of the truth behind visible Circumcision. Baptism carries over into this perfectly. Baptism is a burial of the old self with Christ and a raising up to a new life. In baptism we cast off the old man and take on the new. "Spirit baptism" is the spirit working that reality in our heart. We live out the Christian life looking back to our baptism and seeing in it our death and resurrection, we ought to be living like it.
Ch6: Schreiner argue that the Sabbath command is absolved in the New Covenant and that obedience to it is up to the individual believer. I disagree with his interpretations of the New Testament passages, especially the gospel ones. I think a big problem is seeing the Sabbath as a time to "take" rest rather than "give" rest. Because God has delivered Israel from Egypt, he has given them rest and they are bound to give rest to their servant and animals. In the New Covenant, we have been delivered from the curse and Fall and have been given rest, so we should also give rest.
Ch7: Cowan argues for the warning passages in Hebrews to be interpreted as "means of salvation", that is, as warnings to scare believers into persevering even though believers cannot fall away. He quotes a ton of reformed figures as supporting this view, though he did neglect to show that this was only one aspect of this view. I'm sure he is unaware of this being a historically covenant theology view of the warning passages, at least as an aspect of them. It's understood that the primary reason for these passages to be warnings to those in the covenant community that those who fall away from the faith will reap these consequences while those who remain will have used these warnings to strengthen their faith. Removing the actuality of the warnings does in fact, despite Cowans protestations, severely weaken the warning overall. I think the most amusing thing about this is this idea that all those in the covenant community must be elect. The verses they quote to support this indicate heart transformation / heart Circumcision and that baptism is a witness to this fact. Therefore the baptized are regenerated, but some fall away (Simeon the sorcerer "believed and was baptized" Acts8:13, Hymenaeas and Alexander 1Tim1:20, Demas 2Tim4:10, along with all the apostasies occurring now) so there is some sort of halfway community that are "baptized" but non-covenant and unelect. It seems like it would make a lot more sense to say these warning passages apply to this strange and mysterious community, but I suppose that would extend the covenant to these supposed "baptized believers", which of course would be ridiculous. Because if the covenant community included those who weren't elect, it would break down their entire attempt to bar infants from baptism.
Ch8: Wellum tries to develop an ethical system based in the old testament based on 2 Timothy 3:16 that all scripture is valuable for reproof. It's not as strong as "God's law" but it's better than I expected.
Ch9&10: were both on Dispensationalism and I just skimmed them. The only thing of note that I found amusing was in Martin's article where he applies Jeremiah 33:17-18 to Christ as the dual Davidic King and Levitical priest. The only problem is that Christ was not a Levitical priest, but of the order of Melchizedek. Most likely this passage is a reference to Zechariah 6:11.
The authors here try to work out a theological system that they argue makes the most sense of the biblical theological narratives (especially surrounding the covenant) but it seems rather that they are trying to fit scripture into a mold that allows them to deny covenant succession and infant baptism. Ironically Meyers makes a plea for people to be open to see what the Bible says and to not let their system get in the way of it. They ended up fitting the Bible to their Baptistic system. They try to say that they're charting a course between Covenant theology and Dispensationalism, but really they're just joining the miscellany of Baptist systems (Dispensationalism and NCT) contra Covenant Theology.
All that said, I am glad that I read this. It helps me to understand the system that some of my brothers in Christ believe in and it should hopefully enable me to better engage with them. In the end, this book helped me most in reassuring me that covenant theology is correct in its formulation of the covenants. I just can't see how denying that God keeps covenant and mercy with them that love him and keep his commandments to a thousand generations is better than affirming it. It seems that the Baptist's "New Covenant" is a thousand times worse than the Old Covenant.
To Read, from the Footnotes:
Strawbridge's The Case for Covenantal Infant Baptism
Carson's From Sabbath to Lord's Day
Ch1: DeRouchie discusses Abraham’s seed in Gen 17. He shows that there is two aspects in that it is fulfilled. One being Christ as the Seed as a literal biological fulfillment and the other being a figurative fulfillment in that all who have the faith of Abraham are a member of his seed. He then tries to argue that because we're brought in to the seed of Abraham by faith, then the children of believers must necessarily be born outside of that faith and have to be brought back into it. I don't believe there is any warrant for this. The New Covenant is expanded to all the nations, now all can come into the covenant community without becoming a Jew. It doesn't follow that covenant succession would cease or that the expansion of the covenant would be so drastically countered and subverted. The succession of faith continues on to the children of the faithful. Deut. 7:9 "Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations".
Ch2: Parker argues that the link between Israel and the church is the typological connection of Jesus to Israel and of Jesus to the church. So rather than there being a continuous movement of God's people in Israel to God's people in the church, there is a culmination and fulfillment of Israel in Jesus (the True Israel, the firstborn of God) and the establishment of the church, the body of Christ. I believe he would then argue that because Christ was one without offspring, then the church is marked as a people without offspring.
While I agree with his general typological assessment of Christ as Israel and the Church as Christ, I do not believe that this is how the transition between the two occurred. Parker doesn't discuss the aspect of Israel and the Church as the people of God and as the bride of Yahweh/Christ. The union between Israel and the church is a continuous one in which the faithful of God continued to mature and be glorified in Christ to be made a bride for Christ.
Ch3: Meyer discusses the continuity and discontinuity of the law in the Old and New Covenants. I found myself agreeing with many of his conclusions, but disagreeing on how he got there. I agree that the tripartite division of the law is unhelpful and I agree that the law should be interpreted for principles. I also agree with the idea of the greater law of Christ, though I think the way I'd formulate it is as a building upon and glorification of the Mosaic law. I think a lot of the stuff against the law is a failure to see the good and grace of it. Since the law is seen to be a bad thing, of course we think Christ got rid of it.
My biggest disagreement is in the general continuity question. I see the New Covenant as the final fulfillment of all covenants and that it doesn't cut off all previous covenants the way that the progressive covenantalists see it.
Ch4: Caneday discusses covenant structures and argues that the conditional vs unconditional covenant distinctions are unhelpful. We should see covenants as containing promises and stipulations. I agreed with Caneday on this. He seems to conclude that those within the covenant community can fall away by failing to keep the stipulations, which doesn't seem like it lines up with progressive covenantalism. I really don't understand how this essay helps their cause in this book.
Ch5: Meade tries to argue that there's a division between visible Circumcision and heart Circumcision and that only heart Circumcision has a typological connection to baptism. His entire thesis is terribly weak and is based on a misunderstanding of Circumcision as well as what a "sign" is. First, he defines Circumcision as a rite into priesthood because of an Egyptian rite that is similar. He doesn't give any scriptural backing or argument to support this. He recognizes that Israel is a priestly nation and therefore they must have just taken the rite from Egypt. Meade then continues on to totally separate heart Circumcision from visible Circumcision because he sees it as a promise in the future that the Spirit will work it in the people after exile. He seems to understand heart Circumcision as true devotion towards God. He then makes a connection to baptism saying that baptism is connected to heart Circumcision because baptism comes after the spirit has worked true devotion in your heart and baptism is a witness to that fact. He concludes saying that people who try to argue that baptism is connected to visible Circumcision are going to have a hard time because of how clearly it's based on heart Circumcision.
To Meade:
-How is an invisible act of God a "sign"? A sign is a visible manifestation of a promise by God. No one can see the "sign" of heart Circumcision.
-How does Circumcision make them priests? What is the biblical precedence for this? You mention off hand about "ear Circumcision" in Jeremiah but never explain it. What does that mean?
-What do you think of "spirit baptism"? You mention it in a list of quotes but never say anything about it.
A much better understanding of Circumcision is that in the rite, you cut off the old man and are made anew. You're cutting off the flesh and set aside as holy. Later in the levitical rites, the priests have blood put on their ear, thumb and toe. This would be a ritual Circumcision of the 4 corners of the body. A complete cutting off and setting aside for holy work. Heart Circumcision would then follow that you are cutting off and casting out all desires and things that draw you away from God. Heart Circumcision is the spiritual manifestation of the truth behind visible Circumcision. Baptism carries over into this perfectly. Baptism is a burial of the old self with Christ and a raising up to a new life. In baptism we cast off the old man and take on the new. "Spirit baptism" is the spirit working that reality in our heart. We live out the Christian life looking back to our baptism and seeing in it our death and resurrection, we ought to be living like it.
Ch6: Schreiner argue that the Sabbath command is absolved in the New Covenant and that obedience to it is up to the individual believer. I disagree with his interpretations of the New Testament passages, especially the gospel ones. I think a big problem is seeing the Sabbath as a time to "take" rest rather than "give" rest. Because God has delivered Israel from Egypt, he has given them rest and they are bound to give rest to their servant and animals. In the New Covenant, we have been delivered from the curse and Fall and have been given rest, so we should also give rest.
Ch7: Cowan argues for the warning passages in Hebrews to be interpreted as "means of salvation", that is, as warnings to scare believers into persevering even though believers cannot fall away. He quotes a ton of reformed figures as supporting this view, though he did neglect to show that this was only one aspect of this view. I'm sure he is unaware of this being a historically covenant theology view of the warning passages, at least as an aspect of them. It's understood that the primary reason for these passages to be warnings to those in the covenant community that those who fall away from the faith will reap these consequences while those who remain will have used these warnings to strengthen their faith. Removing the actuality of the warnings does in fact, despite Cowans protestations, severely weaken the warning overall. I think the most amusing thing about this is this idea that all those in the covenant community must be elect. The verses they quote to support this indicate heart transformation / heart Circumcision and that baptism is a witness to this fact. Therefore the baptized are regenerated, but some fall away (Simeon the sorcerer "believed and was baptized" Acts8:13, Hymenaeas and Alexander 1Tim1:20, Demas 2Tim4:10, along with all the apostasies occurring now) so there is some sort of halfway community that are "baptized" but non-covenant and unelect. It seems like it would make a lot more sense to say these warning passages apply to this strange and mysterious community, but I suppose that would extend the covenant to these supposed "baptized believers", which of course would be ridiculous. Because if the covenant community included those who weren't elect, it would break down their entire attempt to bar infants from baptism.
Ch8: Wellum tries to develop an ethical system based in the old testament based on 2 Timothy 3:16 that all scripture is valuable for reproof. It's not as strong as "God's law" but it's better than I expected.
Ch9&10: were both on Dispensationalism and I just skimmed them. The only thing of note that I found amusing was in Martin's article where he applies Jeremiah 33:17-18 to Christ as the dual Davidic King and Levitical priest. The only problem is that Christ was not a Levitical priest, but of the order of Melchizedek. Most likely this passage is a reference to Zechariah 6:11.
The authors here try to work out a theological system that they argue makes the most sense of the biblical theological narratives (especially surrounding the covenant) but it seems rather that they are trying to fit scripture into a mold that allows them to deny covenant succession and infant baptism. Ironically Meyers makes a plea for people to be open to see what the Bible says and to not let their system get in the way of it. They ended up fitting the Bible to their Baptistic system. They try to say that they're charting a course between Covenant theology and Dispensationalism, but really they're just joining the miscellany of Baptist systems (Dispensationalism and NCT) contra Covenant Theology.
All that said, I am glad that I read this. It helps me to understand the system that some of my brothers in Christ believe in and it should hopefully enable me to better engage with them. In the end, this book helped me most in reassuring me that covenant theology is correct in its formulation of the covenants. I just can't see how denying that God keeps covenant and mercy with them that love him and keep his commandments to a thousand generations is better than affirming it. It seems that the Baptist's "New Covenant" is a thousand times worse than the Old Covenant.
To Read, from the Footnotes:
Strawbridge's The Case for Covenantal Infant Baptism
Carson's From Sabbath to Lord's Day
September 28, 2017
Progressive Covenantalism is the name of a type of understanding the role of God's covenants in the Bible, without subscribing to Covenant theology or dispensationalism. It is a helpful critique of both that is born more out of an emphasis on the newness and "betterness" of the new covenant than in Covenant theology, without falling into the wooden literalism of dispensationalism.
This collection of essays advances the ideas of theologians working within this understanding. The essays are cover a wide range of topics. As with any book like this, some essays are better, or at least of more interest than others. This is primarily a book for academics, though lay theologians like myself will be able to understand most everything. I recommend this for those interested in the topic.
I truly appreciated Jason Myers' essay on the law--it was very helpful.
This collection of essays advances the ideas of theologians working within this understanding. The essays are cover a wide range of topics. As with any book like this, some essays are better, or at least of more interest than others. This is primarily a book for academics, though lay theologians like myself will be able to understand most everything. I recommend this for those interested in the topic.
I truly appreciated Jason Myers' essay on the law--it was very helpful.
April 2, 2024
As a multi-author volume, this was overall an excellent volume engaging multiple issues a chapter at a time.
I have a just a couple minor quibbles. First, there was some unnecessary overlap in content here and there (like Caneday and Cowan both discussing the warning passages in Hebrews) which is always a danger with multi-author volumes. Second, I think the conscious attempt to claim a middle ground between Dispensational and Covenant Theology isn’t the most helpful way to explain Progressive Covenantalism’s place among theological systems.
Nevertheless, this volume does a fantastic job of building out the Progressive Covenantalist system from the (very thick!) framework provided by Kingdom through Covenant.
I have a just a couple minor quibbles. First, there was some unnecessary overlap in content here and there (like Caneday and Cowan both discussing the warning passages in Hebrews) which is always a danger with multi-author volumes. Second, I think the conscious attempt to claim a middle ground between Dispensational and Covenant Theology isn’t the most helpful way to explain Progressive Covenantalism’s place among theological systems.
Nevertheless, this volume does a fantastic job of building out the Progressive Covenantalist system from the (very thick!) framework provided by Kingdom through Covenant.
July 1, 2025
I practically dried up my yellow sharpie highlighting this book😂
This is a great resource and really helped tie up some loose ends in my mind!
This is a great resource and really helped tie up some loose ends in my mind!
May 4, 2025
“All of God’s promises find their ‘Yes’ in Him.”
An excellent breakdown of the covenants. They employ linguistics and detailed observations to uphold a Christocentric theology that ties everything together. I think I’m convinced.
I really enjoyed the sections in each chapter discussing the strengths and weaknesses of covenantal and dispensational theologies.
An excellent breakdown of the covenants. They employ linguistics and detailed observations to uphold a Christocentric theology that ties everything together. I think I’m convinced.
I really enjoyed the sections in each chapter discussing the strengths and weaknesses of covenantal and dispensational theologies.
November 13, 2017
The nuanced differences between Dispensational and Covenantal theologies have stirred conversation for over a century. There have been numerous attempts to find common ground that encompasses the far-reaching nature of these differences, but unfortunately, most of the attempts have failed to be more than subtle modifications of an already deficient system. Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies edited by Stephen J. Wellum and Brent E. Parker has in many ways changed that trajectory for the better.
Progressive Covenantalism is a curated collection of essays that “seek to underscore the unfolding nature of God’s revelation over time, while . . . emphasiz[ing] that God’s plan unfolds through the covenant and all of the covenants find their fulfillment . . . and terminus in Christ” (p. 2). Furthermore, the essays included here exegetically and theologically underscore the substantial work of Stephen J. Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). Chapters 1-4 are targeted at various topics considered crucial to putting together the biblical covenants, including the relationship between Israel and the Church and the function of the Mosaic Law. Chapters 5-8 are more specifically concerned with issues related to covenant theology, including a fascinating essay by Thomas R. Schreiner on the Sabbath and an essay on the warning passages in Hebrews and the New Covenant Community. Finally, chapters 9-10 are concerned with issues that tend to arise within the framework of progressive dispensationalism, such as the appeal to Romans 11 concerning nature of future Israel and a captivating essay by Oren R. Martin on the nature of the Promise Land.
There is much to be praised about Progressive Covenantalism. All of the essays are well-written and appropriately targeted. Additionally, I think that most readers will find the exegetical and theological treatment of the various topics therein satisfying. There are some essays that readers will find to be more informative than others, but it will largely depend on one’s exposure to the ongoing dialog. That said Progressive Covenantalism is also an appropriate entry point for many readers looking to engage the issues at hand, as the interaction therein is both up-to-date and academically honest. Those who disagree with the essays presented in Progressive Covenantalism will be unable to simply dismiss the effort of the contributors. There is serious exegesis and biblical theological reflection that demands interaction at numerous levels. At the very least, Progressive Covenantalism has accomplished exactly what is set out to accomplish: to chart a course between dispensational and covenantal theologies.
Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies edited by Stephen J. Wellum and Brent E. Parker is a must-read resource for anyone interested in the discussion between these two theological camps. It offers readers a fresh presentation of an increasingly popular view while building upon the work of others in the process. It comes highly recommended!
Progressive Covenantalism is a curated collection of essays that “seek to underscore the unfolding nature of God’s revelation over time, while . . . emphasiz[ing] that God’s plan unfolds through the covenant and all of the covenants find their fulfillment . . . and terminus in Christ” (p. 2). Furthermore, the essays included here exegetically and theologically underscore the substantial work of Stephen J. Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). Chapters 1-4 are targeted at various topics considered crucial to putting together the biblical covenants, including the relationship between Israel and the Church and the function of the Mosaic Law. Chapters 5-8 are more specifically concerned with issues related to covenant theology, including a fascinating essay by Thomas R. Schreiner on the Sabbath and an essay on the warning passages in Hebrews and the New Covenant Community. Finally, chapters 9-10 are concerned with issues that tend to arise within the framework of progressive dispensationalism, such as the appeal to Romans 11 concerning nature of future Israel and a captivating essay by Oren R. Martin on the nature of the Promise Land.
There is much to be praised about Progressive Covenantalism. All of the essays are well-written and appropriately targeted. Additionally, I think that most readers will find the exegetical and theological treatment of the various topics therein satisfying. There are some essays that readers will find to be more informative than others, but it will largely depend on one’s exposure to the ongoing dialog. That said Progressive Covenantalism is also an appropriate entry point for many readers looking to engage the issues at hand, as the interaction therein is both up-to-date and academically honest. Those who disagree with the essays presented in Progressive Covenantalism will be unable to simply dismiss the effort of the contributors. There is serious exegesis and biblical theological reflection that demands interaction at numerous levels. At the very least, Progressive Covenantalism has accomplished exactly what is set out to accomplish: to chart a course between dispensational and covenantal theologies.
Progressive Covenantalism: Charting a Course between Dispensational and Covenantal Theologies edited by Stephen J. Wellum and Brent E. Parker is a must-read resource for anyone interested in the discussion between these two theological camps. It offers readers a fresh presentation of an increasingly popular view while building upon the work of others in the process. It comes highly recommended!
March 29, 2020
Though this book is fairly academic, I am refreshed after having wrestled through it. I grew up under dispensational theology but my time in bible college made me feel that I didn’t quite line up with dispensational theology or covenant theology. This book has given voice and substance to much of what I’ve come to believe and it has helped me along in areas where I wasn’t as settled. Beyond that I have appreciated how it has taken me deeper into the Bible and reminded me of the beauty of God’s redemptive plan from creation to the consummation we eagerly wait for. If you are interested in how the Old Testament fits together with the New, then I highly recommend.
October 5, 2025
4.5 stars
I especially enjoyed chapters 4-7.
Very helpful in teaching how to understand complex and difficult Biblical topics (such as how we should view OT law today, the true nature of Israel, circumcision of the heart, Sabbath, etc) from a progressive covenantalism view. I wish some of the chapters could have gone deeper/been longer, but it was a great book overall.
I especially enjoyed chapters 4-7.
Very helpful in teaching how to understand complex and difficult Biblical topics (such as how we should view OT law today, the true nature of Israel, circumcision of the heart, Sabbath, etc) from a progressive covenantalism view. I wish some of the chapters could have gone deeper/been longer, but it was a great book overall.
May 22, 2018
Very helpful discussion here! Being a proponent of Covenant Theology, I don’t find all their arguments convincing, but all are well informed and well written. I will not be surprised to see the engagement of dispensationalists and covenant theologians alike in the years to come from this work. I would advise all serious advocates for either side to engage this book to in order to better think through their own conclusions. Whether one agrees or disagrees with the various essays, I think it’ll be a challenge to say that these writers are not dealing with the text in a cautious and exegetical manner. I think this book will cause proponents from all sides of the discussion to go back to the text of Scripture, which I think is at the heart of what the authors here are hoping to accomplish with ‘Progressive Covenantalism.’
September 19, 2018
So here is my biggest problem with this book. While I actually agree with probably most of the authors position on the topics discussed, the way he goes about proving them just sends you for a loop. He takes pieces of verses and even parts of words from Hebrew and Greek al over the place to make his pints. I just do not believe that to have a basic theological understanding of scripture that I need to be able to understand all the Original languages. Not to get down on that at all because I believe there is a place for original language study, but I think that simply adds emphasis and application to the message and interpretation that we already have. Anyway, the book gave some good, thought provoking points but was written pretty poorly, in my opinion. It was extremely difficult to follow and keep up with all the skipping around the Scriptures.
March 13, 2023
Very helpful book consisting of articles and essays that expand on the ground laid in Kingdom Through Covenant (or God's Kingdom Through God's Covenants in my case). Many of the contentious topics, and the views of our Covenant theology and Dispensational brothers, are discussed in detail. Some of the most helpful chapters were the chapters on the Israel-Christ-Church relationship, circumcision, the sabbath, warning passages in Hebrews, and ethics. This work ultimately helps to theologically and pastorally flesh out the views of Progressive Covenantalism - I'd recommend this to readers who are interested in Progressive Covenantalism whether if their interest stems from agreement or disagreement.
September 11, 2018
Some of the essays require a lot of concentration! No doubt this is because the detail or details being discussed are in some respects contentious. Nevertheless, the book makes it clear that Progressive Covenantalism is able to provide a far better understanding of the whole of the Bible compared with Covenantilism and Dispensationalism. The most important (and repeated) message from the essays is that the reader must let the Bible determine how the Bible is to be read. Recognising one's presuppositions is essential before any book is read. And the only way to discover such presuppositions is to read the Bible as it is! That may sound daft, but that's how the Spirit works in the reader.
December 9, 2017
Having read Kingdom Through Covenant, this collection of theological essays helped to clarify the Progressive Covenantalism framework for me. The chapters by Jason Meyer and Christopher Cowan were particularly instructive for me, while ironically, Stephen Wellum’s chapter seemed to ring a bit hallow. I probably need to re-read that chapter.
I’m glad for this resource as I continue to grow in my understanding of the Biblical covenants and God’s outworking of his eternal plan through the Scriptures.
I’m glad for this resource as I continue to grow in my understanding of the Biblical covenants and God’s outworking of his eternal plan through the Scriptures.
October 31, 2018
Although Progressive Covenantialism is not my position, I found myself agreeing with much of the book. I didn’t find all of the arguments persuasive, but even so, I really enjoyed the book.
Schreiner‘ chapter on the Sabbath is excellent, as well as the chapter concerning not being under the law of the OT but under the law of Christ. I thought it interesting that they reject the Covenant position of the Church replacing Israel (which I agree), but found lacking their explanation of the land promises as being typological.
Excellent book. I recommend it.
Schreiner‘ chapter on the Sabbath is excellent, as well as the chapter concerning not being under the law of the OT but under the law of Christ. I thought it interesting that they reject the Covenant position of the Church replacing Israel (which I agree), but found lacking their explanation of the land promises as being typological.
Excellent book. I recommend it.
July 4, 2024
Edited collection of chapters explaining and defending what has become known as Progressive Covenantalism, which differs from both covenant and dispensational theologies (I.e., ways of fitting together Scripture, and the amount of continuity and discontinuity). Covers the most pressing questions and objections: Israel-church relationship; the mosaic law; the Sabbath command; circumcision and its purpose; the land promises to Israel; the warning passages of Hebrews. I found most chapters very helpful and compelling.
May 23, 2025
My wife and I both found this book helpful in articulating many theological convictions that we have developed through our study of scripture over the years. The arguments are well represented and appear to interact fairly with other authors. However, if you've not read Kingdom through Covenant, you'll want to read that first. some chapters are stronger than others, but that is to be expected. Given how brief each chapter needed to be, I imagine many of the authors left more on the table than they would have liked to.
April 17, 2018
This may have been the most helpful book I have read while at seminary. It takes the abstract theory of “Kingdom Through Covenant” and applies it in various ways, which helps one understand the theory more concretely. I could not more highly recommend this book to anyone struggling with understanding biblical theology, dispensationalism, or covenant theology.
October 25, 2017
Methinks if the authors want to be taken seriously regarding their mediating position, much more work needs to be done exegetically--especially in the area of historic exegesis. Disappointed with this book in more than one way!
September 24, 2020
Charting a new Biblical course
Apart from many New Covenant Theology writers' books and articles, this book clearly puts forth a Biblical explanation of salvation history from Adam to Christ, and the fulfillment of OT prophecies in the New.
Apart from many New Covenant Theology writers' books and articles, this book clearly puts forth a Biblical explanation of salvation history from Adam to Christ, and the fulfillment of OT prophecies in the New.
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