kingdom through covenant bockPowrót
I picked this book up on something of a whim, it being part of a set of free samples. They were supposed to believe certain things and do certain things, and Jesus rebukes them for not doing it (cf. I meant to include that neither testament should be given priority. The NT "adjustment" is so often not an adjustment at all, merely the addition of information (which is what progressive revelation really is). The reason I say "stuck" is that those of us in this murky middle area don't find either system completely convincing; yet over the course of the previous century, there has not been any third option presented that has proved to be a real contender with these two long-established systems. of Kingdom through Covenant by a team of scholars who accept the basic biblical- theological framework of Gentry and Wellum and develop that framework in areas that the initial book did not (e.g. Finally (for now), why is G.N. When we observe that NT writers did not honor our rule, it should cause us to re-consider the rule, to modify it to accommodate new information. That seems pretty strong, doesn't it? It is true that the majority of people who would identify with NCT did not come out of DT though. Further, you should know that scholars cannot agree on 2nd temple interpretations. I meant hermeneutical of course. They were not afraid to draw out exegetical possibilities that didn’t strengthen their own position. These two testaments go together; there is no correction or alteration of literal promises (which were understood to be literal by their original audience). But again, you, like Brother Barkman, seem to be ignoring the possibility of wrong interpretation on your part. With Gentry's excellent understanding of the biblical languages and ancient near eastern studies combined with Wellum's theological expertise, Kingdom through Covenant will allow a deeper and more faithful reading of Scripture. Neither author is well versed enough in dispensationalism to measure out a middle course between it and covenant theology. Featured website Just arrived . (p. 33). The land, which functioned as a type of this greater reality, now reaches its terminus. They constantly speak of the fulfillment at the Cross and such like. But they assert a third way to understand redemptive history that sort of splits the difference between Covenant Theology and Progressive Dispensationalism. NCT is an animal that neither CT nor DT like. Though DT would not accept this characterization, that's what you have when you bend NT texts to fit OT interpretation rather than the other way around. As my interpretation of the NT dovetails quite nicely (though granted some problem passages) with the OT I am not going to be persuaded by this kind of argumentation - which appears to beg the question in his favor. So a lack of holiness is social injustice which will work itself out in the way we treat others. I am aware CT's (especially non-baptists) don't like NCT, but as you also see that it's closer to CT it is moot. It seeks to understand the parts in relation to the whole. The last 0.5 I give to the introduction which gives a lengthy overview of Covenant views. 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. The study of the covenants provides a framework for understanding and applying the message of the Bible to life in the new covenant community. Do we treat each other with faithful loyal love? Pastor of Adult Ministries Paul claims the authors of this book do not understand DT. Excellent book, though it takes some work to get through. Scripture is only sufficient if it can be understood. 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. What they have provided is a magisterial biblical theology that reformed Baptists can grab on to and call their own. The kingdom is established as God himself keeps both sides of the … In light of the numerous OT texts cited in the NT, we cannot "lock in" our understanding based upon what we believe to be the obvious meaning employing historical/grammatical methodology. Wow, Bob ... Don't do enough of the hard work? Looks down their nose at any talk of genre? I think that with much of the NT, we don't know exactly how they did what they did with the OT. Chapter 1 The Importance of Covenants in Grasping the Bible’s Story. (p. 92). I remain unconvinced that a serious distinction between God “cutting” vs. “establishing” a covenant can be maintained. The NT "adjustment" is so often not an adjustment at all, merely the addition of information (which is what progressive revelation really is). At least for me. The authors showed in t. If I could give decimal-stars, this would be a 2.5. This language clearly indicates a covenant established earlier between God and creation or God and humans at creation. And it’s more Baptistic in its understanding and hermeneutical underpinnings. This line is alarming in view of what I've said previously: This is a subject of ongoing study, which can be fascinating to some degree. It also is maybe the most important book I’ve read, at least in regards to understanding the essential message and shape of the Bible. But Peter Gentry and Stephen Wellum now propose a significant biblical theology of the covenants that avoids the extremes of both classical systems and holds the potential to break the theological impasse. The NT does not re-interpret the OT; it merely expands upon it. Kingdom Through Covenant proposes a lofty thesis and then spends the span of hundreds of pages defending and clarifying in hopes to have a more biblical understanding of the nature of the unfolding of the covenants in Scripture. Reviews (73) Read more . I do not believe one Testament has heremeutical priority over the other. But in this monumental work, Peter Gentry and Stephen Wellum attempt to provide just that: a fleshed-out theological system that serves as a "middle way" between dispensationalism and covenant theology, which they've termed "progressive covenantalism." All of this is Biblical and 'actual' in my opinion. Finally, they ended part 2’s discussion of the covenants with an examination of Ephesians and especially the phrase speaking the truth in love (4:15). Second, the chapter on the new covenant in Daniel is masterful. Here you are advocating a hermeneutics relativized by our position on the timeline. They again place the unique work of redemption by Christ in the framework of the new covenant. We just don't happen to agree with you about genre. Welcome back. I'm still digesting it. Kingdom Through Covenant proposes a lofty thesis and then spends the span of hundreds of pages defending and clarifying in hopes to h. I find it both surprising and encouraging that a book spanning 700+ pages has sent such ripples through the stream of evangelicalism, but then I remember that within such a book is a purported dismantling of theological systems like covenant & dispensational theology, general atonement, the nature of the covenants in scripture (unconditional vs. conditional), etc. Interestingly, the only inspired record of the Second Temple period seems to point to a future kingdom in which Israel is set apart from all other nations with a temple that will far outshine the rebuilt temple. A blend of “yeah,” “meh,” and “ick;” but with much more “yeah” than “meh” or “ick,” such that the overall assessment is one of “yeah.” I trust this is clarifying, but if you want it all spelled out, the main “ick” had to do with the use of the term “social justice.” “Meh” is in regards to where I don’t think they give classic covenant theology a fair shake and the “yeah” is for where they do. Book Libraries. If you will look up the quotations of DT's by the authors you will find a very compressed list; and most major points are made either through Blaising or with generalizations. Otherwise, the meaning is not in the words, but in something else. Three of the major practical implications which I found helpful in the final section include the discussion of baptism, particular redemption, & the land promises. They both assume fulfillment at the Cross without proving that thesis. In discussing this method, they spend a significant amount of space defending biblical typology by distinguishing it from allegory. For what it's worth I think the book is worth reading, but it suffers from two flaws; one simply irksome, the other well nigh fatal. The history of DT itself has demonstrated that Ryrie's 3 points cannot be essential to the system. That basically means I'm Baptist and I have a biblical theological understanding of the Church as the fulfillment (not replacement) of Israel by means of her union with Christ the true Israel. 108, 125, 142) and thus keep God’s covenant by obeying his will (pp. I'm just getting into this one. If we refuse to allow the NT to teach us anything about interpreting the OT, we are putting our interpretations on the same level as inspired Scripture. For that reason I remain skeptical of their conclusion that the Noahic covenant suggests a pre-existing, definite covenant with man in Eden or a covenant with creation etc. 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. I find it both surprising and encouraging that a book spanning 700+ pages has sent such ripples through the stream of evangelicalism, but then I remember that within such a book is a purported dismantling of theological systems like covenant & dispensational theology, general atonement, the nature of the covenants in scripture (unconditional vs. conditional), etc. The OT and NT cannot hold equal place in the field of interpretation. The same is true for CTers claiming that also. 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” (p. 591). But this observation seems to assert the very thing you wish to deny--infallible interpretation. Both are inconsistent, argues Gentry, in their views of the relationship between the Abrahamic and the New Covenant. But none of that is unique to covenant theology. This book also captures the state of the debate today and is worthy of reading and interacting with no matter what your theological mindset. The study of the covenants provides a framework for understanding and applying the message of the Bible to life in the new covenant community. Thanks for the review. To contend that the NT cannot correct our interpretation is to claim infallibility for our interpretation. I've no idea what heremeutical means. They are viewing the development of the covenants (the s is also an important distinction they make from covenant theology) diachronastically. But they take pains to build their system from the ground up using OT exegesis. Not "progressive" but "revised" revelation? We must obey these instructions, because only in this way can we attain social justice, and only in this way can we become truly human. What other conclusion can we draw from progressive revelation? It seems to me that even with an understanding of Second Temple Judiasm, all the questions are still not answered. By Jeremy M. Kimble. This hits the dispensational camp. In the new covenant Hebrews emphasis repeatedly that the new covenant is better in its efficiencies and application. If NT authors do not arrive at the same interpretation, we know that we failed to discern the divinely intended meaning. But genre isn't how we do literal/literary interpretation, and it doesn't come from a detailed study of grammar and history. Gentry and Wellum have finally given a name and theology to a non-dispensational Baptistic theology of covenant. After this book I'm certain I've landed in the new covenant theology camp or as the authors term their view: "progressive covenantalism." While finding some of the discussion challenging (I’ve never studied Hebrew), I also recognized an approachability in the way even the most difficult passages were examined. It is better named "corrective revelation" or "revised revelation. The discussion in Daniel begins with a bird’s eye view of the entire book examining the literary structure, emphases, & unity. 133, 170). There is no such person than who is so concerned with this new covenant ethic that is also not fulfilling his duty to his covenant community. 15:5-7 I blog at Fundamentally Reformed. I find that to be, at least as of now, a false dichotomy, that if it is legitimate we can do it, and if we can't do it, then it isn't legitimate. We can arrive at a loosely held, tentative interpretation, but must be willing to adjust it in light of the NT, whenever NT authors deal with an OT text. 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? This book is really good so far, but I’m setting it aside for a while! I'll post a fuller review later. Additional thoughts on the book and links to reviews are available on this post by Andrew Naselli. This fundamental point of the vision has unfortunately escaped the attention of proponents of both dispensational and nondispensational treatments in the last hundred years. http://www.telosministries.com/forty-reasons-for-not-reinterpreting-the-old-testament-according-to-the-new/. It is a tremendous work of biblical scholarship and accessible compared to it unabridged 800+ page version Kingdom through Covenant. However, it makes more sense to believe that OT texts which are handled this way point to the divinely intended manner for understanding other OT texts. Sabbath, warning passages, circumcision, land, I recognize that this is meant to be a scholarly work, so it is not the technicality that bothered me. 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.
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