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By incorporating the latest available research from the ancient Near East and examining implications of their work for Christology, ecclesiology, eschatology, and hermeneutics-Biblical scholar Peter Gentry and systematic theologian Stephen Wellum present a thoughtful and viable alternative to both covenant theology and dispensationalism.
Number of Pages: 848
Publication Date: 2012
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Introduces an alternative to covenant theology and dispensationalism that positions covenant as the key to understanding Scriptures narrative plot structure.
PETER J. GENTRY (PhD, University of Toronto) is professor of Old Testament Interpretation at the Southern Baptist Theological Seminary and director of the Hexapla Institute.
STEPHEN J. WELLUM (PhD, Trinity Evangelical Divinity School) is professor of Christian theology at The Southern Baptist Theological Seminary and editor of The Southern Baptist Journal of Theology.
-Thomas R. Schreiner,
James Buchanan Harrison Professor of New Testament Interpretation, The Southern Baptist Theological Seminary
Kingdom through Covenant is hermeneutically sensitive, exegetically rigorous, and theologically richa first rate biblical theology that addresses both the message and structure of the whole Bible from the ground up. Gentry and Wellum have produced what will become one of the standard texts in the field. For anyone who wishes to tread the path of biblical revelation, this text is a faithful guide.
-Miles V. Van Pelt,
Alan Belcher Professor of Old Testament and Biblical Languages and Director, Summer Institute for Biblical Languages, Reformed Theological Seminary
What do you get when you cross a world class Bible scholar and a first rate systematic theologian? You get 800-plus pages of power-packed biblical goodness. You get the forest and quite a few of the trees. This is not the first volume that has attempted to mediate the dispensational/covenant theology divide, but it may be the culminating presentation of that discussionjust as Bach was not the first Baroque composer but its highest moment. Gentry and Wellums proposal of Kingdom through Covenant should be read by all parties, but I wont be surprised to learn in 20 years that this volume provided the foundation for how a generation of anyone who advocates regenerate church membership puts their Bible together.
Editorial Director, 9Marks; author, Church and the Surprising Offense of Gods Love
Gentry and Wellum have provided a welcome addition to the current number of books on biblical theology. What makes their contribution unique is the marriage of historical exegesis, biblical theology, and systematic theology. Kingdom through Covenant brims with exegetical insights, biblical theological drama, and sound systematic theological conclusions. Particularly important is the viable alternative they offer to the covenantal and dispensational hermeneutical frameworks. I enthusiastically recommend this book!
Professor of Religious Studies, Crandall University
The relationship between the covenants of Scripture is rightly considered to be central to the interpretation of the Bible. That there is some degree of continuity is obvious for it is the same Godthe God of Abraham, Isaac and Jacob as well as the Father of our Lord Jesus Christwho has revealed himself and his will in the covenants. That there is, however, also significant discontinuity also seems patent since Scripture itself talks about a new covenant and the old one passing away. What has changed and what has not? Utterly vital questions to which this new book by Gentry and Wellum give satisfying and sound answers. Because of the importance of this subject and the exegetical and theological skill of the authors, their answers deserve a wide hearing. Highly recommended!
-Michael A. G. Haykin,
Professor of Church History and Biblical Spirituality, The Southern Baptist Theological Seminary; Director, The Andrew Fuller Center for Baptist Studies
Kingdom through Covenant is directly applicable to a pastor faithfully seeking understanding of Gods Word as it reveals the structure that supports the narrative of Gods message throughout time. The study of the covenants provides a framework for understanding and applying the message of the Bible to life in the new covenant community. I have found this study personally transforming, and enriching in my teaching ministry.
Pastor, Mount Olivet Baptist Church, Willisburg, Kentucky
This impressive volume makes a significant contribution to our understanding of the nature of the biblical covenants. Meticulously researched, clearly written, and boldly argued, the progressive covenantalism thesisa via media between dispensational and covenantal theologycombines exegetical depth with theological rigor in the service of covenant faithfulness. The result is penetrating reflections on theology proper, Christology, ecclesiology and eschatology. Even at points of disagreement, all who teach the Scriptures to others will find here a rich treasure trove of whole-Bible theological thinking and an invaluable resource to return to again and again.
Minister, Trinity Church, Aberdeen, Scotland; coauthor, Rich: The Reality of Encountering Jesus
Grace for SinnersSimpsonville, SCAge: 25-34Gender: male5 Stars Out Of 5Great BookJuly 2, 2012Grace for SinnersSimpsonville, SCAge: 25-34Gender: maleQuality: 5Value: 5Meets Expectations: 5A Middle Way
Gentry & Wellum are seeking a middle way between covenant theology and dispensational theology. As a covenant theology loving Christian I found their critiques even-handed and thoughtful. Anyone interested in developing a theology that fits within the big picture narrative of Scripture would benefit from Kingdom through Covenant.
They first define biblical theology as
concerned with the overall message of the whole Bible. It seeks to understand the parts in relation to the whole. As an exegetical method, it is sensitive to literary, historical, and theological dimensions of various corpora, as well as to the interrelationships between earlier and later texts in Scripture. Furthermore, biblical theology is interested not merely in words and word studies but also in concepts and themes as it traces out the Bible's own story line, on the Bible's own terms, as the plot line reaches its culmination in Christ. (33)
After establishing the ground rules for their hermeneutical method, they offer a history of both dispensational theology and covenant theology. If you are interested in the history of these interpretations as well as the finer points these chapters are gold. It provides a concise survey and accurate comparison of both systems.
Gentry & Wellum boil down the major difference between the two systems to "the Israel-church distinction" (42). They also argue that each system has made the same error but in different ways. They both understand the covenants of the Old Testament as either conditional or unconditional. The dispensationalist, they argue, understand the land promises as unconditional, whereas the covenant theologians understand the genealogical principle of the Abrahamic covenant as unconditional (fusing the Abrahamic covenant with the idea of the covenant of grace). They see both of these proposals as incorrect and later argue for their middle way.
Part 1 concludes with a discussion of the finer points of their exegetical method. They say,
As we think through the biblical covenants, since God has not disclosed himself in one exhaustive act but progressively, we must carefully think through every biblical covenant first in its own redemptive-historical context, then ask what has preceded that covenant, and then relate that particular covenant to that which comes after it and how it relates to the inauguration of the new covenant in our Lord Jesus Christ. (92)
They describe this as the three horizons: textual, epochal, and canonical. In discussing this method, they spend a significant amount of space defending biblical typology by distinguishing it from allegory.
While the type has significance for its own time, its greater significance is directed toward the future; it testifies to something greater than itself that is still to come. But the future antitype will surely come, not only because God completely knows that it will, according to his eternal plan, but also because God sovereignly and providentially will guarantee that the prophetic fulfillment of the original type will occur in Christ. (104)
What is Kingdom through Covenant?
After all the groundwork and exegesis, the book closes with a discussion on the implications of this middle way. Foundationally, they argue that "it is through the biblical covenants that God's kingdom comes to this word centered in the person and work of our Lord Jesus Christ" (591). They are viewing the development of the covenants (the s is also an important distinction they make from covenant theology) diachronastically
Yet, contrary to "covenant theology," which has the tendency to speak of God's one plan of salvation in terms of the "covenant of grace," or "dispensational theology," which tends to partition history in terms of dispensations, it is more accurate to think in terms of a plurality of covenants (e.g., Gal. 4:24; Eph. 2:12; Heb. 8:7-13), which are part of the progressive revelation of the one plan of God that is fulfilled in the new covenant. This allows us to speak properly of the continuity of God's plan across the ages now culminated in the new covenant, and it also helps us avoid flattening the relationship between the biblical covenants and downplaying the signficant amount of progression between them. This, in turn, allows us to see specific covenantal discontinuities in God's unfolding plan which has import for a variety of theological issues. (602)
Three of the major practical implications which I found helpful in the final section include the discussion of baptism, particular redemption, & the land promises.
First, it's clear that part of the major difference between this new covenant theology and classical covenant theology is the understanding of the Abrahamic covenant and the covenant of grace. Gentry and Wellum argue that there is both conditional and unconditional imports to the Abrahamic covenant. And that the new covenant made with Christ is unique and distinct from the old covenant. So while they can speak of one people of God, they also call out the church as a new people of God. This understanding (seeing the continuity and discontinuity) provides the basis for rejecting padeobaptism. For in the new covenant, they argue, Jeremiah 31 says that all those who are under the new covenant have experienced the work of the Spirit in their heart. I could say more but you should really buy the book.
Second, they offer a robust defense of particular redemption. Within the wider development of their kingdom through covenant, their argument for particular redemption is nearly an impenetrable fort. They again place the unique work of redemption by Christ in the framework of the new covenant. If we argue that the new covenant is different from the old covenant primarily because the new covenant is not mixed and as Jeremiah 31 says all those under the new covenant will experience a greater working of the Holy Spirit than the question must asked: for who is Christ representing under the new covenant?
If the answer is everyone without distinction than we do not have much of a new covenant. This lackluster covenant then also speaks to the success of Christ's high priestly work. The work of the high priest was always only for the covenant people. In the new covenant Hebrews emphasis repeatedly that the new covenant is better in its efficiencies and application. However, this cannot be the case under a general redemption.
Finally, they tackle the land promises and trace the idea of land and rest through out the whole story of Scripture. They firmly plan the promised land as on the shoulders of the first rest offered to Adam and final rest and its fulfillment in Christ in the new creation. They say,
In this final vision, as the curtains close, we now see what the eschatological goal of God's creation was in the first place. Eden as the temple sanctuary now reaches its telos in the new creation. The land, which functioned as a type of this greater reality, now reaches its terminus. And the covenant relationship which God created us for in the first place is now realized in its fullness as we enjoy the presence of our great and glorious triune covenant God, and serve him in worship, adoration, devotion, and obedience forevermore. (716)
Balanced, Scholarly, and Approachable
I enjoyed reading Kingdom through Covenant immensely. It again was refreshingly balanced and biblical. I cannot recall a place where their arguments were not tethered to the Bible even when I may have disagreed with their conclusions. You cannot ask for much from any book. I already mentioned the benefit for the chapter on the new covenant and Daniel but the entire work would be a huge help for pastors interested in preaching through the Old Testament. Also, the flow of thought and arrangement could nicely translate into a more advanced discipleship track or sunday school of sorts for unpacking the covenant and the narrative of all of Scripture. There is so much rich information that could easily be translated into meat for a lay person.
Practically Kingdom through Covenant's thrust is more covenant than dispensational. And it's more Baptistic in its understanding and hermeneutical underpinnings. What they have provided is a magisterial biblical theology that reformed Baptists can grab on to and call their own.
Kingdom through Covenant is the kind of book you must read with your eyes opened and fully engaged. Especially if you do not have a background in theology, the reading will be strenuous but I found the same joy finishing this book as I do after a long hike to the top of a mountain. Therefore, do not let the size of this book intimidate you. The benefit will far out weigh the hard work you put in to reading it.
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