“Over the last one hundred years, the debate between dispensationalism and covenant theology has often hampered more than helped fellow Bible-believing Christians understand one another or the Scriptures they all uphold as authoritative. This book represents a welcome exception. Each writer makes a cogent case for their respective positions, and the book delivers what the title advertises: four views on covenantal versus dispensational theologies.” R. Todd Mangum, Clemens Professor of Missional Theology 

Here’s the scoop on an important new book, with Michael Horton as a main contributor: Covenental and Dispensational Theologies: Four Views on the Continuity of Scripture
Here’s the Publisher’s Blurb:
How does the canon of Scripture fit together? For evangelical Christians, there is no question about the authority of Scripture and its testimony to the centrality of Jesus Christ in God’s salvation plan. But several questions remain: How do the Old Testament and New Testament relate to each other? What is the relationship among the biblical covenants? How should Christians read and interpret Scripture in order to do justice to both its individual parts and its whole message? How does Israel relate to the church? In this volume in IVP Academic’s Spectrum series, readers will find four contributors who explore these complex questions. The contributors each make a case for their own view―representing two versions of covenantal theology and two versions of dispensational theology―and then respond to the others’ views to offer an animated yet irenic discussion on the continuity of Scripture.
Views and Contributors:

Covenant Theology: Michael S. Horton, Gresham Machen Professor of Systematic Theology and Apologetics, Westminster Seminary California

Progressive Covenantalism: Stephen J. Wellum, professor of Christian theology, Southern Baptist Theological Seminary

Progressive Dispensationalism: Darrell L. Bock, Senior Research Professor of New Testament Studies, Dallas Theological Seminary

Traditional Dispensationalism: Mark A. Snoeberger, professor of systematic theology and apologetics, Detroit Baptist Theological Seminary

Here are the Recommendations:
“None of us interprets the biblical text in a vacuum. Those who say they interpret the Bible without bringing any theology to the text are mistaken; they are simply unaware of the theology they hold. This work on covenant and dispensational systems helps us to see larger frameworks that are operating when we read the biblical text. We are challenged by this fascinating book to examine the Scriptures to see what is really so (Acts 17:11). We want to be faithful in proclaiming the whole plan of God (Acts 20:27), and grappling with the different views presented in this book will sharpen us all to be more faithful.”
— Tom Schreiner, James Buchanan Harrison Professor of New Testament Interpretation at The Southern Baptist Theological Seminary
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Paul and Barnabas encouraged God’s people by reminding them: “We must through many tribulations enter the kingdom of God” (Acts 14:22). Barnabas did not encourage people by affirming them in what they wanted to do and be. Nor did he encourage people by telling them what they wanted to hear. He encouraged them in the truths of the Word of God. True encouragement comes from God and His truth. True encouragement directs us to find hope and comfort in the Gospel.

Acts 11:24 says this of Barnabas: he was “a good man, full of the Holy Spirit and of faith.” God describes Barnabas as a man who lived by the strength and grace of the Holy Spirit. God describes Barnabas a man who believed His Word, a man whose live greatly encouraged others. Anyone that God publicly assesses this way is someone that we want to emulate!
Most of what we know about Barnabas we find in the book of Acts. Barnabas (real name Joseph) was a Levite whose family had relocated to Cyprus sometime during Israel’s turbulent history (Acts 4:36). He also had family in Jerusalem that was fairly well-connected: Mary, John Mark’s mother, and maybe others. He himself was a well-off landowner, with land in Cyprus and/or Jerusalem. Apparently, he was in Jerusalem when the Holy Spirit came at Pentecost, and he stayed there after receiving Christ.
A Son of Encouragement
We see in Acts how powerfully God used this man. His life and ministry is summed up for us in the name that he was given by the apostles: “Barnabas.” This name means “son of encouragement.” The dominating characteristic of his life was that he encouraged others to know and faithfully follow Christ.
When we read about Barnabas in Scripture, we learn from his example how we too can be used of God to encourage others for Christ. We, like Barnabas, can and should have a ministry of encouragement. The writer of Hebrews exhorts us to be “encouraging one another, and all the more as we see the Day drawing near” (10:25).
How did Barnabas’s life encourage others so profoundly? How did his life exemplify being an encourager to the church?
Barnabas was an example of consecration/dedication.
He sold his land (Acts 4:32-37).
After Pentecost, the Holy Spirit was working mightily. Many new believers were selling their assets and using the money to meet urgent needs. Not only did Barnabas gave a large offering to God to help, but he also apparently sold his land and gave all the proceeds to the apostles. He gave away his financial security. This act of whole-hearted faith and generosity born out of love for Christ encouraged others to be willing to give and sacrifice for the work of the Lord as well. This was the first major way that Barnabas’ example encouraged others. Everything Barnabas had was God’s.
He gave up his rights to better serve Christ (1 Cor 9).
Barnabas was the apostle Paul’s co-laborer to the Gentiles. He agreed with Paul to choose tentmaking instead of receiving regular financial support. He and Paul did this so that those they preached Christ to would not be confused about their motives. This decision meant that Paul and Barnabas would have to expend lots of time and energy on supplying needs and face financial difficulties that they could have otherwise avoided.
He and Paul chose not to marry as they pursued an itinerant and dangerous ministry. They laid aside their rights to lifestyle choices, choosing instead to live in ways that maximized their usefulness to Christ.
Barnabas willingly sacrificed for others and the ministry of the Gospel. He made sacrifices that had long-term effects on his life. Barnabas lived out consecration.
I have known missionaries who gave up lucrative jobs in the USA to serve Christ full-time in cross-cultural ministry. I recently met a young single woman who took a teaching job in one of the most dangerous American inner-city ghettos to be a light for Jesus there. Testimonies like these spur others to consider what they should do for Christ.
Barnabas was an example of faith and trust in others.
He believed in Saul/Paul (Acts 9:26-31).
Everyone was afraid of the ruthless Saul who had hurt so many Christians, especially in Jerusalem. Now this same man returned to Jerusalem preaching Christ and wanting to fellowship with the believers! No one wanted to believe that Saul was real.
Barnabas heard Sauls’ testimony, observed his life, and believed in him, even when no one else would. He was willing to take that risk. Using his own influence, he brought Saul to the other apostles and urged them to accept him—which they did. Barnabas’s faith and courage was a huge encouragement to Saul first, then to all of the church of Christ as they then witnessed God’s saving grace upon Saul’s life (I will refer to Saul only as Paul).
He believed in the Gentile believers (Acts 11:22-23).
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A pattern notable in the Old Testament is the distress/deliverance motif, sometimes depicted directionally with descent/ascent language. The story of Jonah features such a motif, and it even includes a three-day reference for the prophet’s deliverance. Just as Jonah was in the fish for a period of days associated with the number three, so too was Jesus in the grave until the third day.

Matthew 12 is packed with powerful claims. In Matthew 12:6, Jesus said, “I tell you, something greater than the temple is here.” And he was referring to himself. In 12:8, “For the Son of Man is lord of the Sabbath.” Again, he was referring to himself. In 12:29, “Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man?” Yes, Jesus is the stronger man plundering the evil one’s domain. In 12:42, “Behold, something greater than Solomon is here.” Who is greater than Solomon? You only need one guess.
Among the incredible statements from Jesus in Matthew 12, we read of the prophet Jonah in Matthew 12:38–41. The reason Jesus brings up Jonah is because God literally brought up Jonah from the belly of a fish in Jonah 2:10. Soon Jesus would descend into death and then ascend through a victorious resurrection, and the story of Jonah provided the descent/ascent pattern that foreshadowed the Messiah’s work.
The story of Jonah had a typological function. In other words, Jonah’s experience was a type (or prophetic pattern) of Christ. I’ve written about typology on this site before (see here and here and here), and I’ve written about Jonah as well (see here and here). For a book-length treatment of typology, check out 40 Questions About Typology and Allegory.
My claim about Matthew 12:38-41 is that Jesus is reading the story of Jonah typologically. Some scribes and Pharisees wanted a sign (12:38), Jesus responded by calling them an evil and adulterous generation, and he told them that no sign would be given except the sign of the prophet Jonah (12:39).
What about Jonah’s life did Jesus have in mind? “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matt. 12:40).
The correspondence between Jonah and Jesus involves the descent-and-ascent pattern. Differences in the stories are obvious.
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