Covenant: The Framework of God's Grand Plan of Redemption

by Daniel I. Block

Christianity Today 2022 Award of Merit (Biblical Studies)

Southwestern Journal of Theology 2021 Book of the Year Award (Honorable Mention, Biblical Studies)

Leading scholar Daniel Block helps students of the Bible understand the big picture of God's covenants with humanity as they play out in both the First and the New Testaments.

After fifty years of teaching and preaching around the globe, Block brings a lifetime of study and reflection on the First Testament and relationship with God to this comprehensive volume. The book focuses on God's covenants as the means by which God has reached out to a fallen humanity. It examines the heart and history of God's redemptive plan and shows why the covenants are essential for our understanding of the Bible.

Genres: Theology, Biblical Studies, Christian, Christianity

704 pages, Hardcover

Published July 20, 2021

About the author

Daniel I. Block (DPhil, University of Liverpool) is Gunther H. Knoedler Professor of Old Testament at Wheaton College in Wheaton, Illinois. He is the author of several books and numerous essays and has written commentaries on Deuteronomy, Judges-Ruth, and Ezekiel. He has also been involved in the production of the New Living Translation of the Bible and lectures and preaches around the world.

Reviews

[Parker · Rating 2 out of 5]

This tome of biblical theology aims primarily at three goals: (1) To elucidate the nature, purpose, and relations of God’s covenants with humanity, (2) to present the author’s unfiltered perspective on this issue, and (3) to present this material in a way that is accessible to the layperson. In my estimation, only one of these three goals was met—the second. Here I will attempt to summarize Block’s architectonic conclusions.

First, a covenant is “a formally confirmed agreement between two or more parties that creates, formalizes, or governs a relationship that does not naturally exist or a natural relationship that may have been broken or disintegrated” (1). This definition is especially important because it excludes the notion of covenant from Genesis 1-3, even though the first human(s) served as “federal head(s)” of humanity (53), fulfilling obligations to God as vassal(s) (52), and avoiding certain actions which would bring on curses (54). Since this relationship between Adam and God was natural is cannot have been a covenant (46, 416).

The first covenant, then, is not a covenant with Adam but a “Cosmic Covenant” made with all of creation and formalized with Noah in Genesis 9. The aim of this covenant seems to be the general preservation of creation (41), though I must admit difficulty in determining the function Block sees here. This is one among several of what Block calls “missional/communal covenants,” which focus on “the health of the group (communal) and God’s mandate for them (hence missional)” (4). The group is clearly all of creation, including land and animals; the mandate is less clear. But it would appear that the remaining missional/communal covenants aim at a full restoration of what the Cosmic Covenant entails.

The next covenant is the Adamic Covenant. This is, somewhat confusingly, established with Noah. Block terms this an “administrative covenant,” which is designed to appoint “individuals and their descendants to promote the smooth operation of… broader covenants” (4). The Cosmic Covenant, then, restores a fallen humanity to the function Adam had in Eden, which was to act as God’s vice-regent in the maintenance of all creation (41). Block’s illustration of this covenant is a triangle where the three points are God, the world, and all living things. Humanity belongs in the middle, mediating between the three points (52).

The next covenant is that made with Abraham, in which God promises to grant descendants, a land, and blessing for the nations. The Abrahamic Covenant is phase one of what Block calls the “Israelite Covenant,” through which God works to reverse the curse of sin (68-70). Closely related to phase one is phase two, the “Israelite Covenant at Sinai,” which promotes the health and wellbeing of the recently-redeemed nation of Israel by giving them the Law and the sacrificial system. Block repeatedly emphasizes that this is not a separate covenant from the Abrahamic but a continuation and expansion of it (e.g., 104 129, 140, 143, 236, etc.). Phase three is a slight expansion of the Covenant at Sinai, represented by Moses’ addresses in the book of Deuteronomy (229-72).

Between stages three and four of the Israelite Covenant comes the Davidic Covenant, an administrative covenant which institutes a royal dynasty to function as guarantee of the promises given in the Israelite Covenant (314). The Israelite Covenant is a microcosm of the Adamic Covenant, with the points on the triangle being YHWH, Israel, and the land. Now the Davidic Covenant places the Davidide king at the center of that microcosm (301).

Stage four of the Israelite Covenant is the “New Israelite Covenant” promised in texts such as Jeremiah 31. According to Block, “the new Israelite covenant represents the culmination of God’s work with Israel—the moment when we finally witness the realization of the ancient Israelite covenant’s ideals” (276). This covenant is clearly a continuation of what has come before rather than a radically new arrangement, since none of the promises of Jeremiah 31 are unprecedented under the previous administrations (285). The one new element is the fact that all Israel would know the Lord instead of only a remnant (285-6).

The OT promises of the New Israelite Covenant are given in a “parochial” manner, showing concern only for the restoration of national Israel (522). The NT clarifies that the scope of restoration extends to the Gentiles as well, since they’ve been grafted onto the olive tree representing Israel (523). The benefactions of this covenant are guaranteed by the Messiah, Jesus, who ultimately fulfills the role of the Davidic king (531-603).

This overview of Block’s covenantal framework hardly conveys the volume of information presented in this book. There is an overwhelming amount of detail here, and that is an expression of the problem. Block is so “in the weeds” of every relevant passage that he begins to lose the forest not for the trees but for the blades of grass. These covenants don’t connect neatly, they overlap in strange ways, and sometimes they are simply poorly defined so that it is difficult to discern their actual function (e.g., the Cosmic Covenant).

The reader committed to sift through weeds with Block will find the author arguing quite a lot of very idiosyncratic positions. Here are a few examples. (1) The land of Canaan was a literal party to phase three of the Israelite Covenant (258-9). (2) A connection between the suffering servant in Isaiah 53 and the “substitute king” ritual known from Assyria (341). (3) The word typos in Romans 5 should be understood to mean “foil,” since the passage seems to emphasize contrast over similarity (414-15). (4) “Works of the Law” in Romans and Galatians refers to the Oral Torah (443). (5) Circumcision was actually unimportant to Moses (495).

Moreover, because Block is so “in the weeds” this book is entirely inaccessible to most laypeople. Which then calls into question his decision not to utilize footnotes or citations! Since, in my estimation, the book fails in two of its three stated goals, it’s difficult to recommend. Still, for the dedicated reader, there are plenty of interesting weeds to admire.

[Daniel E. Ritchie · Rating 5 out of 5]

This book is a magnificent tour of the biblical notion of "covenance" (as Block calls is). "Covenance" refers broadly to the obligations that God takes upon himself in seeking covenant relationships with his people. Block is especially strong on the issues arising from his lifelong specialty, the Old Testament (he calls it the "First Testament"). He helpfully defines covenant as a formal relationship that is established where no such relationship exists naturally, or the re-establishment of a relationship that has disintegrated. Ultimately, the human end of the covenant extends to our stewardship for the created world. This teaching has profound significance for ecology, and it puts passages like John 3:16 ("God so loved 'the world'") in a much broader context. Block's main focus, as one would expect, is on the origins of the Israelite covenant (in the Abrahamic and Noahic covenants). He traces its continuity and fulfillment in the New Covenant under Christ. As its focus is biblical theology, the book is not about the vexed historical interpretations of covenant in church history, nor about contemporary ways of seeing one's church or synagogue in a historical context of covenant-keeping (and breaking) communities. It's an excellent, welcome book from a generous and wise scholar.

[Ethan Tucker · Rating 3 out of 5]

In the form of a back-handed compliment, Block’s work is “Biblicism at its best.” Block has many fruitful insights (mostly in the OT), but his refusal to engage with any historic forms of covenant theology lead him into idiosyncratic positions that if systematized would be highly detrimental to an evangelical (Reformedish) faith. Just read his discussion of Abraham and Moses for the best portions and look for NT insights on covenant elsewhere.

[Daniel Rempel · Rating 5 out of 5]

This is a tome. While Block intends it to be a cohesive unit, most may find it better as a resource than a book to be read cover to cover. With that being said, this is the kind of book that can only be written as an opus, at the end of a career devoted to biblical study and the notion of covenance. While I quibbled here and there, we are better off for having this resource in print.

[Ken Peters · Rating 5 out of 5]

Wow, what a feast! My biblical worldview has certainly been expanded. Daniel Block has provided an extremely comprehensive explanation of how the entire biblical narrative, from beginning to end, is tied together by God’s persistent commitment to covenant relationships with his creation. I guess I kind of knew that, but this book helped me to see how each covenantal stage not only builds upon the previous stage, but also how each progressive stage clearly echoes the others. Grace is evident at every stage, from the rainbow to Sinai to David’s throne, and to the cross! What an encouragement to see how God’s love and grace are as clearly evident in the covenants of the First Testament as in what’s been fulfilled in the New Testament. And what a helpful challenge to see how grace was even being expressed in the giving of laws, and in the commands of our Saviour, so that we know how we can live for God by his grace!

I also found it helpful to see how Dr. Block clearly emphasized Israel’s ongoing relevance in God’s covenantal relationships. He also described the missional aspect of the Israelite covenant for the rest of the world, though I had hoped to hear more emphasis on that given how it was first mentioned to Abraham and then expanded on by prophets and by Jesus and by most New Testament writers.

[Josh Olds · Rating 4 out of 5]

Daniel I. Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College. He has lectured and taught extensively on the Old Testament and covenant theology for many, many years. He’s written a number of influential Old Testament commentaries—Ezekiel for NICOT, Judges/Ruth for NAC, Deuteronomy for NIVAC, and Ruth for ZECOT, among others—and published a number of scholarly articles and monographs. Despite this legacy, Covenant: The Framework of God’s Grand Plan for Redemption stands as his most ambitious contribution to biblical studies.

While a scholarly work published by an academic press, Covenant keeps the tone and timbre of “advanced layperson” type of book—something a bit more academic than your average “pastor book” but not true academic writing. This is purposeful, as Block writes this book with here-I-stand mentality, not getting into academic debate or offering counterarguments and counter-counterarguments for every position raised in the book. In truth, this is as academic book written as if it was a popular-level book. That’s bound to frustrate critics, who will have a more difficult time in their critique as Block doesn’t do the work for them, but it does streamline the book in order to keep the narrative flow. And as Block is clear and purposeful about this, I see no problem with it. Block is writing Covenant as an end result of decades of study. He has “shown his work,” so to speak, in previous volumes and has no need to rehash it here.

Block divides human history into four parts: the cosmic and Adamic covenants, the Israelite covenant, the Davidic covenant, and the covenant in the New Testament. The majority of the book is spent on the latter, perhaps a peculiarity for an Old Testament scholar, but fitting for the scope of this book. About 250 pages is spent on the Israelite covenant, which is divided into four stages throughout Israelite history.

I appreciate that Block begins with the cosmic covenant. Creation—and covenant—extends further than just humankind. God’s promises are made not just to man as the imago Dei, but to the entire cosmos. Specifically, Block sees God’s covenant with Noah as being a larger covenant to the cosmos of which Noah is but the agent of the created order. He interprets the creation narrative as a relationship between the creator and the created. The Adamic covenant follows, but like before, Block interprets this through a move expansive lens, seeing Adam—literally, man—as representative of all humanity.

The Israelite covenant is discussed in detail, divided into four stages: 1) its origins with Abraham (Gen 15, 17); 2) its establishment at Sinai (Ex 19-Lev 27); 3) its renewal at the end of the exodus (Deut); and 4) its full realization in the future (Jer 31-33; Ezek 34, 36-37). Block also presents an excursus on the Levitical covenant, that, in my opinion, should have been expanded upon and placed in the body of the text. Block shows a command of the Old Testament that’s absolutely incredible and, even in areas where I would have quibbles of interpretation, Block’s views are presented clearly and concisely.

The Davidic covenant follows. While there’s much overlap with the Israelite covenant, the focus here is specifically on David’s kingship and the Messianic line that will come from him. That leads directly into the bulk of the book, which is a reflection on the New Testament through the lens of the “First Testament” (Block’s preferred term for the OT). This part of the book has exceptional value because it is not often that an Old Testament scholar forays into the New Testament at an academic level. Pastoral and personal, for sure, but academically is much rarer. Block doesn’t attempt to exegete the New Testament as a New Testament scholar but uses the paradigm of First Testament covenants to contextualize New Testament theology. Even if you don’t always agree, the perspective yields a fresh reading of the text that breaks down the artificial Old/New divide and sees God’s written revelation as continuous and progressive throughout the ages.

Covenant is a heady work, best read in sections with time between to ponder. Time will tell how it will be received academically, but for what it tries to accomplish, it accomplishes to perfection. It is a clear, thorough, understandable big-picture overview of how God’s promises to his creation have been fulfilled through history—all leading us to the reasonable conclusion that the unfilled promises will come to fruition in the future.

[Adam · Rating 2 out of 5]

For a book that was meant to be read at the lay level, Block fails to do that without many footnotes.

I had to read this book as a part of a seminar class. Many of my complaints of this book was shared amongst my peers.

I really do not want to extensively explain all of my issues with this tome, so I will just rapid fire many of my criticism.
Too self reliant, has a lack of engaging with history, idiosyncratic vocabulary, one dimensional reading of most Old Testament text, presumptuous without explanation, the New Testament section looses momentum and is very boring to read, and other theological squabbles that lack more needed explanation.

For all of its faults, that doesn’t mean that there are not real gems in this volume. The time that Block makes a great observation, he hits it out of the ball park. However, even when he gets those Gems it can sometimes come off of as inconsistent within his own framework.

I couldn’t recommend that anyone would read this book unless they are willing to dig for the gems.